THE Apostle being now upon the conclusion of this Epistle, after a very large discovery of Jesus Christ, in all those things that belong to his Person; concerning his Nature, as God, as [Page 2] Man, and concerning his Offices, especially concer­cerning his Priestly; and concerning the blessings and benefits, especially in the matter of his Sacrifice, doth in this last Chapter, insist on matters Hortatory; and, in the words, draws near to a conclusion, which contains a Prayer, wish, or desire, which he puts up unto God, in the behalf of them, in order to their good and benefit. Now the God of Peace that brought again, &c.

In which words, considered by themselves, there are two things considerable.

• (1) The matter of the Apostle's Prayer.
• (2) The grounds, which he doth insinuate for Audience.

In the things he desires, the Matter of the Prayer is laid down in the 21 v. and is summarily and general­ly propounded in several expressions; yet nevertheless so as they have their Specialities belonging to them. In the beginning, he shews what he aims at, make you per­fect, &c. In general, it refers to their Sanctification, that they might be throughly sanctified, as to their in­ward man, and outward Conversation, as to those things that belong to them, in the Habits of their Minds, and external Carriage.

The grounds which the Apostle uses, by way of in­sinuation for Audience, are contained in the words of the 30th verse; wherein we have a very large Descri­ption of the Person prayed unto; The God of Peace that brought again from the Dead our Lord Jesus, &c. He describes him under such Notes, and Marks, as serve much for inlargement and inforcement, in the matter of his Prayer.

But here a Question may arise; Seeing Grace is the thing the Apostle principally desires, and 'tis usual with holy men, both under the Old and New Testament, [...] [...]hoose out such Attributes, as sute most with their part [...] ­cular [Page 3]occasions, and are most agreeable to those requests they have, Why he doth not apply himself to God, as the God of all Grace; but rather, the God of Peace?

Therein, first, the Apostle seems to make use of that same liberty, which belongs to holy men. As there is, in the general, a liberty left to God's People from God himself: Paul, in this place, makes use of that liberty he had, as to the manner of Prayer; using such a descri­ption of God, as seemed good to him at the present. But, secondly, If he be the God of Peace, it follows, he is the God of Grace. If God hath glorified himself so far a­mong the Hebrews, as to reconcile them to himself, by the bloud of Christ, then there is no question God will proceed further; and having provided for those things, which appertain to their Justification, no question but he will for those things that are necessary to their San­ctification. Therefore, the Apostle argues plainly from Justification to Sanctification; He that justifies his People through the bloud of Christ, sanctifie you by the Spirit of Christ; make you perfect to do his Will, working in you that which is well-pleasing in his sight, &c. so desires, we should be sanctified, on the consideration of our Justifica­tion; having provided for Justification, by the bloud of Christ, follows Sanctification by the Spirit of Christ, 1 Thes. 5.23. And the very God of Peace sanctifie you wholly, &c. That God who is allay'd to you the God of Peace, and hath provided for you Peace, I desire he would further provide Sanctification: for Sanctification is nothing else, but the effect of that Grace, which is procured for Believers, through the bloud of Christ. There is no access to God, for sanctification of our Na­tures, until we prevail with him for the Justification of our Persons; and he first shews himself to be a God of Peace, by way of Justification, before a God of Grace, by way of Sanctification. But, to proceed

First, for the description of the Person; wherein take notice of him,

• (1) By one of his Attributes.
• (2) By one of his special Works, whereby he hath manifested that Attribute.

(1) The Attribute of God, is imply'd under those wo [...]ds that he is called the God of Peace. The gracious God that provides for Reconciliation between him­self and sinners; that finds out ways and means to win those who are by Nature Children of Wrath, to be the Children of God. There is no peace, but God is Au­thor of, Whether natural peace, or civil peace, or political peace, he is pleased to provide for them: But there is a transcendent kind of Peace, which doth with a peculia­rity belong to God's People, i. e. Spiritual Peace be­tween God and Sinners, and that inward peace that we enioy, if our Conscience hath been troubled with ter­rors of sin, wrath, &c. Peace belongs so to God, as none of the Creatures c [...]n have any glory of it, (Psal. 4.7.) This Peace, is God's Peace; none can effect, or devise it, but God; and with respect to this, he is more e­specially called the God of Peace; because he hath found out a way to make Reconciliation between God and his sinful perishing Creatures, 2 Cor. 5.19. Ephes. 2.14, &c. Col. 1.13.

(2) There is a special Work of God attributed to him, that the Apostle take, into consideration, i. e. That he [brought again from the Dead our Lord Jesus, that great Shepherd of the sheep, through the bloud of the everla­sting Covenant] wherein we have many words, and eve­ry word its weight; and we shall scarce be able to weigh every one so, as to take the 'ull sense and empha­sis of them. In the words, there is,

• (1) Something imply'd.
• (2) Something express'd.

(1) Something imply'd; namely, That the Lord Jesus Christ was sometimes in the state of Death; and that being in the state of the Dead, it was not any ordinary power, way, or means, could ransom him: He was in the state and condition of the Dead; he was, for a while, under the power and dominion of Death; his Body, for the space of three days, lay in the Grave, and in that sense, was under the dominion of Death, as all dead men are. The great Shepherd of the sheep could not have his own life, in some sense; no interest he had in God, by virtue of his Sonship; or any of his Offices could save him from Death, though the Son of God, and Head of the Church; and, Christ looked upon it so far from being below him, as he thought it necessary for him, and it was his glory, Joh. 10.11, 12. I am the g [...]od Shep­herd; the good Shepherd giveth his life for the sheep; but he that is an Hireling, and not the Shepherd, whose own the sheep are not▪ seeth the Wolf coming, and leaveth the sheep, and fleeth, &c. [...]elings, they have no such spirit or principle in the [...] that they should lay down their lives for the Sheep; b [...] he so much respected his Father's glory, and good of his Flock, finding there was no way to bring them to Salvation, As he deny'd himself, in all other respects, for their good; so, in this respect, lays down his life for them. And herein the Church of God seems to have a deadly kind of wound, to be at a deadly loss, Zach. 13.7. I will smite the Shepherd, and the sheep shall be scattered. But herein lye; the wonder­ful goodness and wisdom of God, he is pleased to im­prove, as the life, so the death of Christ, for the good of his Church, Luk. 24.16. Ought not Christ to have suffered these things? It was very expedient, that seeing the sheep could not otherwise be saved, but by the Shep­herd's dying, that the Shepherd should lay down his life for the sheep; and seeing no other way, to make Re­conciliation [Page 6]to God, it was very expedient Christ should dye. Therefore, 'tis to be taken notice of, That it doth not misbecome the Head, therefore not the Members of the Body, they must be content to lay down their lives for their Flock, for so did the great Shepherd.

(2) Something express'd. Where, take notice, First, of the Person spoken of. Secondly, of that which is given us to be taken notice of in particular.

(1) The Person to be taken notice of, is, Our Lord Jesus Christ. That which we have considerable, is,

First, The Title that belongs to him in his Church; in this regard, called, The great Shepherd of his sheep: The Shepherd of the sheep, yea, the great Shepherd of the sheep. Whatsoever glory was [...] be communica­ted to any Member of the Church, [...] was first put into the Head, before they were to be made partaker of it. Some were to be made inferiour Ranks, (Ephes 4.11.) But it was not fit any should have such glory, to be cal­led Shepherds, before he had that honour on him. There­fore, 'tis the great Shepherd; he that is Shepherd not of a particular Congregation, but of the whole Church of God, he is the Saviour of all his Body, he hath the full number of all the Elect, both among the Jews and Gen­tiles, committed to his charge to save.

(2) What betides this great Shepherd, through God's grace towards him, that is, that he is brought a­gain from the Dead, i. e. that he doth attain to a state of Resurrection. And here take notice of this by the way, for Consolation; The great Shepherd of the sheep doth [Page 7] dye, but the great Shepherd of the sheep rises again. Herein argues God's love, that though he would suffer him to dye, yet not to see Corruption, (Psal. 16.10.) Be­cause he is the great Shepherd, therefore he must dye; but because he is the Great Shepherd, therefore he cannot continue in the state of the Dead; Death must not tryumph over the great Shepherd of the sheep, no, not by any means. As it was necessary, that he should dye, much more, that he should rise again. We read, Revelations the eleventh, concerning two Prophets: when they had finished their course, they dye; and their dead bodies are cast into the Streets, &c. but we read also of their Resurrection. There is a two-fold state incident to those [...] one estate of Dying, another estate of Rising; [...] it is not peculiar to Christ onely, but to others with him. The great Shepherd of the sheep dyes; no wonder, if the little Shepherds dye too. But the great Shepherd is raised, so shall the little ones in their order, and in their time, (1 Peter 5.6.) When the chief Shepherd shall ap­pear, ye shall receive a Crown of Glory that fadeth not away. Resurrection is that which Christ exempli­fies first in his own Person, in order to assure all his Members, they shall attain to the same state with him; and God is as easily able to pro­vide, when he sees expedient, to raise them from the Dead, as to suffer them to dye. Christ he [brought again] by a high hand, and in a tryum­phant manner; he did not with so much sorrow and trouble to himself, and his Disciples, go to, as tryum­phantly come from the Grave: So can God, with a word, in a moment bring them to life again.

(2) By what meanes the great Shepherd comes to have this honour confer'd upon him, that he should be raised from the dead? There was worth enough in his Person, but 'tis not altogether ascribed to this; but (through the blood of the everlasting Covenant) i. e. by, and in, the vertue and efficacy of it: he had dyed as a Priest, and his bloud was a bloud of sacrifice, and it was shed for the remission of sins, and salvation of Souls; be­cause Christ did dye for so noble an end as this, and in such a manner, as that his death became a Sacrifice, and did seal the everlasting Covenant, whereof Christ is the Mediator: therefore with consideration of this bloud of Christ, and of the ends, uses, and benefits of it: here­upon it is Christ is raised from the dead. In the 9th of Zach. the Resurrection of Christ was prophesied of, but by vertue of his blood shed; so that Christ was more fit to be raised, who dyed for such noble and honourable ends, as the glory of God, and salvation of his people, in the vertue o [...] that Covenant God had made, and in the vertue of the bloud of Christ shed for the sealing of that Covenant.

Now, what this Covenant is, is worthy to be consi­dered, because of its Epithets: Called here everlast­ing Covenant: There was a Temporal Covenant God made with the people of Israel, and that was sealed and confirmed by the bloud of Bullocks, &c. Christ took not on him this Covenant, he did not bind men to stand by those termes contained in that Covenant; for indeed, Christ came to make it voyd. There is an Eter­nall Covenant, and that is nothing else but those terms of grace and favour, which are proposed to us in the Doctrine of the Gospel, which amounts to this, Who e­ver repents shall be saved: He that repents, and for­sakes his sin shall find mercy; and that he will be mer­cifull to all on these Conditions in all parts of the [Page 9]World; for these termes God will not repent of. If men repent, they shall have the benefit of it, and who­ever believes shall be saved. 'Tis called [Everlasting] because God will abide by it, both here and hereafter; the states of all shall be determined, according to the termes of this Covenant. Now Christ shed his bloud to procure those termes contained in that Covenant; for the case of poor sinners was so miserable, that they could never come to have all their sins pardoned, and their Souls certainly saved, unless Christ had dyed and shed his bloud, and so to satisfie Gods Justice, that it might be free for him to be merciful, where he would be merciful. The Covenant is founded in the bloud of Jesus Christ, that bloud being the bloud of the Everla­sting Covenant: therefore the Apostle so magnifies it, of all the great and Gospel-blessings that belong to the New Testament, to the Condition of a Child of God, there is not any one like unto this, The bloud of the ever­lasting Covenant: they that come to this, and have the benefit of this they shall be surely justified, and eter­nally saved in the vertue of this Bloud. In the business of being saved by Faith, it contributes nothing more, but as 'tis an Instrument to bring us to be made parta­kers of the benefit of this bloud: we are saved not by the vertue of our believing, but by the vertue of his bloud; so that, 'tis not so much the act, as the object of Faith, that saves. Christ rose in the vertue of his blond, and all our Comforts and Hopes are founded in his bloud. The bloud of Christ was of so much value with God, as that he will raise him from the dead, and tis of so much vertue to us, that through it we shall have Justification, Sanctification, and Salvation. God be­ing so good and gracious a God to Jesus Christ and his Church; hereupon the Apostle imboldens himsellf to desire this further manifestation of his love, that where [Page 10]he hath so bountifully provided for the justification of sinners through the bloud of Christ, that he would pro­vide for their sanctification by his Spirit. Hence ob­serve,

(1) God is, with some singularity, the God of Peace.

(2) To the end that God might shew himself to be the God of Peace, he hath provided an alsufficient Saviour for his people, here called the Great Shepherd of the flock; and God being of agracious disposition to­wards them, provides to that end Christ shall take the care of them, and of all those things that pertaine to their Eternall wellfare.

(3) It was expedient this Person should dye, though the Great Shepherd; Nay it was necessary, that it might be so much more verified and manifested, that he was the Great Shepherd of the sheep, that he should lay down his life for the flock.

(4) It was, as necessary that Christ shoud be raised from the Dead, as that he should dye. Therefore his Continuance was but a Temporary, nay, a Momentary time to him. Now Christ is risen, yea, all power in Heaven and earth is committed to him; and if he was able to doe any thing for his people before, much more now.

(5) The Resurrection of Christ doth arise partly from the Tenor of the Covenant God made with man, and partly from the virtue and benefit that was in the bloud of Christ. God put himselfe into a Cove­nant, Christ was mediator of it, and in vertue of that Covenant, sinners must be saved; but the Saviour must first save himselfe, raise himselfe from the dead, and then hath all power committed to his hand, &c. There are two things I would have you further observe and carry away.

(1) That Christ is indeed the only great Shepherd of the sheep. Whatsoever others there are, they make to his own interest, whosoever there be that may possibly in­dite themselves under hi [...] name and notion, yet this is undeniable, that Christ is the only Great Shepherd of the sheep: therefore in the concernments of the Church there is none Christians should honour, as Christ; and whose voice they ought to hear before his, or by whom they should be Ruled and Governed but by Him. If Christ be the Great Shepherd, then the Church, must hear his voice, for my sheep hear my voice, &c. And if He be the Great Shepherd then the Church must be Ruled by him, for the Shepherd must have the ordering of the flock, and the flock must be at the disposall of the Shepherd; and then Thirdly, The flock of Christ must be carefull to please him, (for fear he set his Dog upon them) that we provok him not to exercise his Correcting power. He hath his Rod of Discpline (as well as his Staffe and Crook) which is to be performed by others as seems good to him, for he hath many wayes to ler loose the Devill on his owne Children. Satan had a desire to afflict Job, and God gave way to it, &c. The Church of God, is Gods Spouse and there is a great deale of love be­tween the Husband and Wife, between Christ and the Church: Yet Psal. 4.5. this she is so solemn­ly charged with all. God hath made Christ a head to his Church, therefore his Church must be Ruled by Christ; and tis not for the Church to say, The inferi­our shepherds would order me thus and thus, we must in the mean while say, but What doth Christ say in such cases? It is not for the Church to go aside by the flocks of his Companions, (Cant. 1.7.) The Companions of Christ pretend to be Shepherds of the sheep as well as he, but have not that power Christ had: They have [Page 12]their Societies, and would have the ordering of them; but the Church desires to know where she may hold Com­munion with Christ, that she may not turne aside by the flocks of his compani [...] [...] There is many Disputa­tions amorg inferiour shepherds, but this is out of all dispute, that Christ is the Great Shepherd of the sheep. That great man at Rome never pretended higher, than to be the Vicar of Christ, and Successor of Peter: now we know, that the Principal is much more to be regarded than his Vicar; therefore if Christ be the Great Shep­herd, surely the sheep of Christ must hear his voice before all other shepherds, specially since Christ hath spoken so signally in the Case, My sheep hear my voice, and they follow me; a stranger will they not follow, for they know not the voice of strangers. And God having so so­lemnly commanded (Matth. 17.5.) This is my beloved Son, in whom I am well pleased, hear ye him. The Great Shepherd must be heard before all little shepherds. The little shepherds have their division, Act. 20.29. After my departure shall grivous Wolves enter in among you, not spa­ring the flock, also of your own selves shall men arise speak­ing perverse things, to draw away discisples after them. True shepherds are alwaies carefull to make Disciples for Christ, and to bring all Disciples to Christ: All John's work was to make Disciples, to put them over to Christ, not to make disciples to himself, but to make over all his disciples unto Christ. If any man will gather, he must gather for Christ, not himself; others would draw men unto any matter or manner of Doctrine, Government, &c. But our eye must be upon Christ, and our ear open to his voice; and our Hearts awed with his will, and mind in Scripture, made known to his Church; And they love nor Christ as they ought, that desire not to hear his voice before any others in the world, for he is the Great Shepherd of the sheep.

2. Though he be the Great Shepherd of the sheep, yet he dye; and though he dye, yet because he is the Great Shepherd of the sheep he is raised again. The great Shepherd Dyes, the little Shepherds must not think much of it, if they be called to dye: We must be contented, it be exemplified in us if occasion serve; for, if God spared not the Great Shepherd, What have the little shepherds to plead for themselves they should be spa­red? If the Case fall out, while I labour to serve the Church as I can, I come to suffer for the Church; in the end I doe rejoyce, and I will rejoyce. And truly we had need to pray for such a spirit as this: for, if this was in the Great Shepherd of the sheep, it will very well become the little shepherds. But against the fear of death, here's the comfort, The Great Shepherd of the sheep dyes, yet is raised from the dead; so shall the little ones; not one member of the flock, death can alwaies triumph over him. In this respect, Christ will have all his members to be raised, in that he got the victory over death, for Christ arose as the First fruits, and ascended into Heaven as a fore-runner. Though we may have deniall as to the advancing of Christs ser­vice &c. Yet the Resurrection of the dead is that we must take into our thoughts, and, tis our solid comfort, God will one day bring all the sheep together into one fold, and David shall be their King, and have the Ruling and ordering of them to all Eternity. There is a Resurrection to little shepherds: when we come to lay down our naturall lives, we can look for no other recompence for it but our Resurrection, and the thoughts of it must be our Comfort. And oh! how doth this incourage us to come unto God, though sinne be hea­vie upon us: Remember, there is a God of peace, that takes to himself this name for this very end, that sinners may know, for their incouragment, that Reconciliation [Page 14]is wrought out between God and them through Jesus Christ; and if they will but come and take hold of the bloud of the everlasting Covenant, Christ hath said they shall have all the blessings and benefits promised in the Covenant of Grace, and that the bloud of Christ can procure for them; they shall have forgivness of sinnes, and salvation of Soul. Therefore, when we consider Christ hath dyed to have a flock, and for saving of the flock, and to make himself the God of peace through his bloud, this should comfort us.

It remains, we come to consider of the matter of the Prayer: this is very full. Make you perfect in every good work to doe his will, working in you that which is well pleasing in his sight, &c. Here we are to observe two things, First The matter of the Apostle's desire, Secondly, The measure of it. The matter of his desire is, that the Hebrewes may be made perfect in every good work to doe the will of God, i. e. that they may be ful­ly and thoroughly regenerate, sanctified throughout both in soul and body, and that they may be furnished with all graces, and inabled for every duty. Take notice of every one of the expressions: First, Make you per­fect: Tis the duty of Christians to perfect every good work, to cleanse themselves from all the impurity of flesh and spirit, and to perfect Holinesse in the fear of the Lord, (2 Cor. 7.1.) Secondly, In every good work, in matters of Piety, Righteousnesse, Charity, Sobriety; for within these head, most of those things may be comprehended that belong to Christians, they will goe a very great way to make a perfect, Christian, but that Christian cannot be perfect that is not sanctified in every one of these. Thirdly, To doe his will; that you may be ready, chearfully willing, to do his will on all occasions.

But, how is it possible flesh and bloud should attain to this? that they should be perfect to every good work? Why, saith the Apostle, working in you that which is well-pleasing in his sight, through Jesus Christ. Working in you: You see thereby, All our works depend on God's, and 'tis in vain for us to build on any Foundation but this; for 'tis God that worketh in you, both to will, and to do, of his good pleasure, &c. Col. 2.12. through the Faith of the operation of God, working in you, or doing in you, or causing in you, or making in you, that which is well-pleasing in his sight. Our work is to depend on God's work; our outward working, depends on God's inward working.

Again, that which is acceptable in God's sight; but 'tis on­ly through Jesus Christ. Good works themselves, though never so good, agreeable to the Law and Gospel; yet if God look not on our persons and works through Christ, they will not serve the turn, ye cannot be acce­pted; working in you, that which is well-pleasing in his sight, through Jesus Christ. Will God be pleased with nothing, but onely for Christ Jesus his sake? and if it do not please Christ, will it not please God? 'Tis tru­ly, plainly, verily, so. That which God cannot accept of through Christ, he doth not accept of at all: But now things are so ordered, that God hath put all things into Christ's hands; Christ Jesus hath the ordering of the Worship and Government of the Church, he hath the making of all the Articles of the Christian's Creed; a Christian is bound to believe nothing, but what Christ teaches, as necessary to Salvation: so that in Christ we are compleat, if we believe, as he teaches us to be­lieve; and if we worship God, as he teaches us to wor­ship God; and have such order and government con­cerning his house; and walk so, as we desire in all things, to please our Lord and Master, and have him be­fore [Page 16]our eye, then are we returned unto Christ, the Shepherd and Bishop of our Souls. But, if we present God with any kind of Creed, Model of Worship, [...] Government, that hath not Christ's Image and Stamp upon it, God will say, as Christ, concerning the Mo­ney; Whose Image or Superscription doth it bear? If we can say, Christ's; the way of Worship, we have learn'd from Christ, that Order and Government in the Church, we have learn'd from Christ, then the Father and Son will own it. If it have Man's Superscription on it, not God's, or Christ's, I cannot tell how we should presume it can be acceptable to God, through Christ; for God hath so confin'd himself, he will not be pleased, but through Christ; and that all Matters of Re­ligion in the New Testament, should be ordered accor­ding to Christ's mind; as the Old, according to Mo­ses. 'This necessary, we enquire after Christ's mind, in what we do: If we can do any thing, and in do­ing it, are sure it will be acceptable to God, through Christ, well and good; otherwise, not. This is the Apostle's Prayer, That God would make them perfect in every good work to do his will, working in them that which is well-pleasing in his sight, through Jesus Christ.

The Doxology; Whether we refer it to God, or Christ, 'tis all one; we have no body to honour and glorifie in the Church, but God, through Christ: We cannot tell how to divide those that are so nearly uni­ted. Therefore, when we glorifie God, we glorifie Christ. And this we must observe; God hath ordered all man's Concernments so, that we have nothing to plead for our Souls Salvation, but God's Grace: the Rule is his Word, his Gospel that he hath made known to us: and therefore, Let the Word of God dwell in you richly in all wisdom. There is a great deal of Do, in God's Church, about This and That; he that must deter­mine [Page 17]the business, is Christ, and there are but two ways; the determining of things for the present, and for the time to come; hereafter, by questioning the matter of fact; for the present, by making of your Rule. When the question comes, concerning the Matter of Fact, these he receives our Rule: What hath Christ said? How hath Christ provided in things of this nature? It's plainly so, and so; but in dubious Matter, and Cu­stoms, and the like, I know not how to answer them, when we come to answer Christ, when he shall put the Question; Did you not know whom you was bound to fear? Did I not speak nothing at all in the Case, neither generally, not particularly? Could you not by any means come to understand my mind? I doubt we shall not be able to answer this. But we must say, we found a certain state in the Word; but having Laws and Customs among our selves, therein were at a stand. Why (saith Christ) was your Laws and Customs a­bove, or below, my Word? Must your Law be ruled by my Word; or my Word by your Doctrine? Did not all Christians hold out this, that the Word of Christ was above all Authority in the Matters of Christ? Shall the Members of the Body become greater then the Head? Therefore, you could not be ignorant in this Case: your own professing me to be so great, in all my Natures and Offices; but when you come to practice, then you will deny me. Shall we be able to answer this? We must consider of this; that if we would please God, it must be through Christ; and then we must carry our selves, as directed by Christ Jesus in his Word; and nothing can take us off that Principle, no pretence whatsoever; for Christian Religion is such a thing in the nature and substance of it, as Jesus Christ is the Author of. Therefore, if Christ be the Author all that belongs to Christian Religion, as to its sub­stance, [Page 18]we should-account nothing [...]moment in Re [...] ­gion, but onely that which we can [...]lbe to Christ, [...] the Author of it. The care of [...] Church is in th [...] hand of Christ, whatsoever Providences are let in on th [...] Church, to exercise or try the [...], all must be bo [...] patiently; but every Member mu [...]orship him: God hath made Jesus Christ a Shepherd, &c. In what he find [...] fault, we must not justifie; what he commands, we must approve; what he calls to be done, we must pra­ctise; what is not his, we must not own as his. Much may be drawn from this, both for Instruction and Con­solation, that Christ is the great Shepherd: Though he dye in his Members, he shall rise in his Members: I may say; though he dye in his Ministers, he shall rise in his Minsters, Isa. 59.21. As for me, this is my Cove­nant with them, saith the Lord: My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed, saith the Lord, from henceforth, and for ever. This is a part of the Covenant, that the Word and Spirit of Christ, shall be continued a­mong the Members, throughout all Ages: God will provide, his Children shall not live without a Spirit, neither without his Word; God hath engaged himself for both; for the one, as well for the other; that there shall be a super-addition, and perpetuating of them [...] and herein we must depend upon the faithfulness of The great Shepherd of the Sheep.

ALL, that I shall do, shall be to answer two or three Quaries, and then I shall leave a few Legacies with you, that may speak, when I am not advantaged to speak to you.

YOu will wonder, possibly, that I should pitch on the Apostles Salutation for my Valediction, and make that the Conclusion of my Preaching, which he made the Beginning of his Writing, and therefore I have made a double Plea for it. I find that this was a form of Blessing peculiar to this A­postle, both in the beginning and end of this E­pistle: [Page 75]for as there is scarcely one Epistle but be­gins with it; so, many end with it likewise: As in Eph. 6. ver. ult. The grace of our Lord Jesus Christ be with your spirit. So in the 2d of the Thessaloni­ans, the last verse of the last Chapter, The Grace of our Lord Jesus Christ be with you all: So that I finding the Apostle to use it frequently at the beginning and end of his Writing, I thought, as I made it the matter of my prayer for you in the beginning, so I might make it my farewel to you in the ending; and therefore Grace be unto you, and peace from God our Father, and from our Lord Jesus Christ.

Besides this; As Isaac said to his Jacob con­cerning his Venison, when his Father asked him, How he found it so quickly? he answered, Because the Lord thy God brought it to me: The same I may say of this Scripture: for Considering of what subject I should speak in my last Labours here among you, this Scripture came to my thoughts, and opening the Book, came immediately to my sight, and there­fore I may say, God brought it to me: Which I no sooner looked upon, but methinks I saw the Apostle on Mount Ger sim, and his mouth filled with bles­sing; for what greater blessing can a man wish, then that which comprehends all blessings, and that is, Grace and Peace. Being therefore now to part, I thought to go to the top of the Mount, and leave with you, Grace and Peace from God our Father, and from our Lord Jesus Christ. In which words, there are two generals.

• 1. A double Blessing desired.
• 2. A double Spring discovered.

1. A double Blessing desired: and that is, Grat [...] and Peace. Grace is of all Blessings the richest. Peace is of all Comforts the sweetest: both these the Apostle begs for the Cor [...]nthians, and so do I for you, Beloved: Grace be unto you, and peace from God our Father, and from our Lord Jesus Christ.

2. Here is a double Fountain discovered; and that is the Father and the Son, God and Christ. The Fa­ther is called the God of Grace; the Son is called the Prince of Peace, not that grace is from the Fa­ther without Peace, nor Peace from the Son without grace, but both grace and peace are from God the Father, through the Lord Christ.

The Order of the words is worth noting, Grace be to you and peace: First grace, then peace; for there can be no peace without grace, nor grace, but there will be peace; but there can be no true peace but from God, nor from God, but as he is a Father; nor from God as a Father, but as our Father; and he cannot be said to be our Father, but through our Lord Jesus Christ; and therefore he saith, Grace be unto you, and Peace from God our Father, through our Lord Jesus Christ: both are manifested as a golden Chain linked together, not grace without peace, nor peace without grace, but both conjoyn­ed together, to cram the believers soul with grace and peace. Now from the Order of the words, we might raise several Observations.

1. That Peace is the fruit of Grace.

2. That Grace and Peace are both from God.

3. That Love, which is the spring of Grace and Peace, is from God as a Father.

4. That we share not in his Love, but only as he is our Father: All is from propriety.

First, Our Father, then Grace and Peace from God our Father.

5. That God is our Father onely through Christ.

But before we draw any thing from the Text by way of Observation, we will speak to the terms by way of Explication. Grace be to you: What is here meant by Grace? This is a sweet word, i [...] perfumes the breath, it cherishes the Conscience [...] warms the Heart, it ravishes the Soul: As the Spouse was ravished with the rayes of Christs glory, so Christ revives the Soul with one of his Gracious rayes discovered to the Heart; Grace is the life of the Soul, thou art dead till grace quickens thee, thou art lost till grace finds thee, undone till grace saves thee: Grace is the Marna of Angels [...] the spiritual Bread which those that are holy in being, [...] rished with, and subsist by; Angels live on [...] and stand by Grace; Man that shares in the grace of God, is made fellow-Communor with Angels; eats Angels food, and shares in Angels blessings; Grace is the substance of the Scripture, the end of the Law, the fulness of the Gospel. Gregory calls it, the Heart and Soul of God; I am sure, Grace is the Heart and Soul of the Word. It's a little word, but it comprehends all good: here is more then Homers Iliads in a Nut-shell, it's the Epitome of all the good in Heaven and Earth; name any word that signifies good to the Soul here, or hereafter, and it is found in the Index, in this little word Grace; Grace comprehends Gods love to us, and out love [Page 78]to God, and as Gods love to us is the sum of all Mercy, so our love to God is the sum of all Duty; grace is the new birth of the Soul, whereby it takes up another Nature, a new Nature, a spiritual God­like Nature; as Christ was born, and thereby took on him the Nature of man, and was made flesh, so man is born by grace, and thereby takes upon him the Nature of God, and is made Spirit; and here you have at once the great Mystery of grace in the lowest debasement of a Saviour, and the highest ad­vancement of a Sinner; For the Lord Christ could not be more debased then to be born. It was no­thing so great an abasement for Christ to dye, as for him to be born; for being once made man, it is no wonder for to dye, but being the great God, its a wonder that ever he should be made man. Lo, here is the debasement of Christ; yet if he had been born to a Crown, to Honour, it had been something, but he was born to shame, to sorrow and death. But man by grace is born to a Crown, to a Kingdom, he has a title to all the glory and blessedness of Heaven from the first moment of his new birth; So 'tis in the Text, Grace be unto you and peace.

Peace in Scripture, is a very comprehensive term, it carries in it all happiness. It was the common greeting of the Jews, Peace be unto you: Thus David by his Proxy salutes Nabal, Peace be to thee and thy House; and the Apostle here alludes to this form of Salutation, that he might mix new Testa­ment mercy, to old Testament manners: he first stiles grace before peace; as Jacob did with his Venison, he made it a savoury meat, such as Isaac loved.

Peace is the glory of Heaven, in the Bosom of God, and brought into the World in the Arms of An­gels; the first peace you read of in the Gospel, was peace by the administration of Angels, Luke 2.13, 14. And suddenly there was with the Angels, a multi­tude of Heavenly Host, praising and saying, Glory be to God in the highest, and on Earth peace, good will towards men. And when our Lord Christ first sent out his Disciples, this was the Doctrine that he bid them preach, Matth. 10.12, 13. When you come into a house, salute it; and if it be worthy, let grace, peace, come upon it. Mark here, by the way, Our Lord Jesus Christ is no enemy to good manners, he would not have Christians to be Clowns; which is the use of some among us, who would have their Religion quarrel with good manners; no, but in whatsoever City or Town you enter, salute it, and let grace, peace, come upon it; that is, wish peace to them, saying, The peace of God be upon this place, upon the head and hearts of all in it. So that, peace is both a Gospel-sa­lutation, when Ministers and People meet; and it's also a Gospel-valediction, when the Minister and the People part. So did the Apostle, and so do I now, Grace be with you and peace.

I observe, in Matth. 10.13, 14. our Lord bids his Disciples, when they enter into a house, if the house be worthy to let their peace come upon it, but if they be not worthy let grace peace, return unto you. In­stead of leaving peace with them, to shake off the dust of their feet against them: that is, to shew that God will shake them off as dust, and tread them un­der feet as fewel. My Brethren, your diligent atted­dance on the Word at this place, hath comfortably [Page 80]prevented that part of my charge, to shake off the du [...] of my feet; for, how beautiful have the feet of a poo [...] Worm been to you, being shod with the prep [...]ran­on of the Gospel of Christ? And therefore, seeing our Lord Jesus Christ said, If they be worthy of th [...] peace, abide with them; On this account, I wish to you, Grace and peace from God our Father, and from our Lord Jesus Christ. But what is this Peace? It's the beauty of Union, the harmony of the Creation, the pleasure of Life, the feast of a good Conscience; it's that which makes life sweet, and death easie [...] Peace sweetens all our Possessions, and all our Af­flictions; without this, the fulness of the World is a burden; with this, poverty and emptiness is a pleasant Companion; without this, our bread is gra­velled with sowrness, and our water mingled with bitterness; with this, green herbs become a feast, and our Water is turned into Wine; Peace, it's the most beautiful Creature in the World, and there­fore it's beloved of all, courted of all, many fee [...] her, but few there be that enjoy her, they do not go the right way to find her: for, in the ways of right [...] ousness is peace. Peace is the seminary of all blessing [...] Temporal, as Grace is of all blessings Spiritu [...]l: In Grace, you have implyed all holiness; in Peace, all happiness: In grace, all inward; in peace, all ou [...] ward blessings: Grace and Peace, are the Alp [...] and Omcga of all Blessings, as God is of all Being [...] no blessing comes before grace, and no blessing l [...] longer: Then see, in this phrase of speech, the [...] postle wishes upon them, as I do upon you, all [...] blessings both of Time and Eternity; and yet [...] wished no more to them, then God promise [...] [Page 81]give them, 1 Tim. 4.8. For godliness hath the pro­mise of this life, and that which is to come. Grace be unto you and peace, &c. not one without the other: though a man may have grace without peace, as in a time of desertion or temptation; and a man may have peace without grace, as in a secure and unregenerate Condition: grace, without peace, is often found in a troubled Conscience; and peace, without grace, is often found in a seared Conscience: as grace, without peace, is very uncomfortable; so peace, without grace, is very unprofitable: like Rachel, beautiful, but barren: Therefore, the Apostle de­sires ye should have both grace and peace: and we say, the Sun and Salt are the most useful Creatures in the World; the one, for shining; the other, for seasoning. My Brethren, grace and peace are the Christian's Sun and Salt; grace is the light of their souls, and peace is the savour of their comforts; grace shines through all their faculties, and peace seasons all their mercies. The blessings of God are become as Twins, as Christ said of the Spouse, Cant. 4.2. She is like a flock of sheep that are even, shorn, which came up from the washing, whereof every one bears twins, and none is barren among them: Grace and peace here are knit together by the Spirit of God, in a sacred knot not to be untyed: As Castor and Pollux, when seen together, portend happiness to the Mariner: so when grace and peace are found in a Soul together, they portend the highest security and blessing to the Believer: they are said, in Scrip­ture, to be bound together: where God gives the one, he never denyes the other: If he gives you me Upper Spring of grace, he will give you the o­ther [Page 82]Spring of peace, for they go both together. If be gives you the Dew of Heaven, you need not que­stion the fatness of the Earth. If his right hand be full of merey, his left hand shall not be empty. Therefore, Grace and peace be with us from God the Father, and from our Lord Jesus Christ.

Grace has a double sense, either for the grace of God to us, that justifies us, or the grace of God in us, that sanctifies us. Now there is a distant peace flowing from each of these, but still its grace and peace.

First, justifying grace has a peace attending that, Rom. 5.1. Being justified by Faith, we have peace with God. So far as we have confidence, in justify­ing grace, there remains no Conscience of con­demning sin. As there can be no bitterer War, then between Conscience, and the Cure; so there can be no sweeter peace, then when mercy and peace meet together, and when Conscience and Pe [...]ce kisleth each other. The former, is the tast of Heaven; the latter, is the perambulation of Heaven; both which, the Believer shares in upon his Justification by Faith. If Christ had peace, who was made our sin [...] needs must the Believer have peace, who is made the righteousness of God in him.

Secondly, Sanctifying grace has a peace atten­ding it, and this peace differs from the former, as the root from the fruit. The peace of Justificati­on is a radical peace, the root of peace; but the peace of Sanctification is the Bud, the Blossom of the Tree: The former flows from the Bloud of Christ, sprinkled on the Conscience; the latte [...] from the conformity that is between the Word and [Page 83]Will, between the Commands and the Conscience▪ As many as walk according to this Rules, grace be unto them and peace, Gal. 6.16. So that peace is the frui of sanctifying grace. Now, as the bloud of the Paschal Lamb (which was a token of peace) was not to be struck on the Posts of the Egyptians, but upon the Posts of the Israelites; so neither is the bloud of sprinkling, which brings perfect peace, to be struck on the posts of the carnal sinner, but on the post of the true Believer, an Israelite indeed, in whom there is no guil: no grace, no peace, that is God's Law. How can a sinner have peace in a state of sin, when God and Conscience, when Word and Consci­ence, when Law and Conscience, and all the Attri­butes of God are against the sinner? No peace, saith my God, to the wicked. Pray mark that Chap­ter, it begins with peace, and ends in no peace. In vers. 2. it's said, He shall enter into peace, that is, the Righteous: In the last verse, There is no peace to the wicked. It's the state of grace, that's the one­ly state of peace. And thus I pass from the double grace desired, grace and peace, to the double Foun­tain discovered, God our Father, and our Lord Jesus Christ.

But here's a Question to be answered: If Grace and Peace be from God the Father, then how is it said to be from Christ? and if from Christ, how then from God the Father?

Answ. It's a known rule, thar the transient, ex­ernal works of God, are attributed to all the Three Persons in the Trinity, the same Works that are at­tributed to the Father, are also attributed to the Son; and the same Works attributed to the Son, the [Page 84]same also to the Father: so grace and peace are here ascribed both to God the Father, and to our Lord Jesus Christ, that is, they are both from mer­cy, and from merit.

From mercy, on God's part to us; from merits, on Christ's part for us: They are from God the Fa­ther, because he wills them to us; from God the Son, because he works them in us: They are from God to Christ, from Christ to us; they are from God the Father originally, and from Christ derivatively, and to us actually: God the Father is the Fountain of all grace and peace; Christ, as Mediator, is the Conduit of all grace and peace; Man, in union to Christ, is the Cistern, into which these streams of grace and peace run: God wills grace and peace to us, and Christ works them in us: God gives grace and peace to be applyed to the Creature, this is from the love of the Father; but the Applica­tion of this peace to the Soul, is from the merit of Christ the Redeemer. Thus you see, there's a dou­ble Spring of this double Blessing. Time will not serve me further: The onely Observa­tion is,

That all the grace and peace which Believers share in, is derived from God the Father, through our Lord Jesus Christ: these three things opened, will clear this.

• 1. That grace and peace, are the Believer's priviledge.
• 2. That the Fountain of this grace and peace is from God the Father.
• 3. That it is not given out from God the Fa­ther, but through Christ.

First, That grace and peace are the Saints privi­ledge; if grace is, then peace is. But grace is the priviledge of every Believer, and that whether you look upon it, as taken from the love and favour of God to us: This is the Believers priviledge. God can as well forget Christ at his right hand, as cease his love and favour to the Soul of a Believer: The Believers Title to all their blessings, arises out of this never-failing love of God; or if you take grace for the fruit of God's love to the Soul, still it falls to the Believers priviledge: Vocation, Justification, Adoption, Pardon of Sin, purging from Sins, strength against Sin, Holiness, Love, Faith, Obedi­ence, Perseverance; all these are the priviledges of every Believer: nay, a man cannot be a Believer, without any one of them; they are as essential to the being of a Christian, as reason to the being of a man.

Secondly, as grace, so peace is the Believers priviledge: There is peace Eternal, peace Super­nal, peace Internal, and peace External: There is peace External, this is peace with Men: There is peace Supernal, that is peace with God: There is peace Internal, that is peace with Conscience: All these three are to be had upon Earth; and then there's peace Eternal, and that is onely to be had in Heaven. The Apostle here doth not exclude the for­mer, but chiefly intends the latter: Peace with man, is a good thing to be [...] but peace with God and Conscience, is [...] to be desired. Peace with God, is the [...] things, both within and without, both below and above, both in time and Eternity: so says Job, If he gives peace, who [Page 86]then can make trouble? Now this peace is the Saints priviledge. It is a Legacy left to every Believer, by the last Will and Testament of a dying Redeemer. Will you see a Copy of his Will, then look in John 14.27. Peace I leave with you, my peace I give unto you: not as the World giveth, give I unto you. There is it seems a peace in the Worlds power to give, and there's a peace of Christ's bestowing. Now Christ would have us here, not to mistake the World's peace for his, for the difference is very great: for first the World's peace is a false peace, it is a coun­terfeit Coyn, it has not the currant stamp of Hea­ven on it; but the peace that Christ gives to a Be­liever is true peace, and perfect peace, Thou wilt keep him in perfect peace, whose mind is stayed on thee.

Secondly, the Worlds peace, is an outward peace: It is but skin-deep, it wets the mouth, can­not wash the heart, Prov. 14.13. In laughter, the heart is sorrowful, and the end of that mirth is heaviness. The Worlds peace, is but the shell of peace; their Con­science lowres, when their countenance laughs: but the Peace that Christ gives, is an inward and spiri­tual peace, Psal. 4.7. Thou hast put gladness in my heart, more then in the time that their Corn and their Wine increased; [Thou hast put gladness in my heart,] Peace is that gladness, that peace smooths the brow, but this fills the breast; as the Sinner has trouble within, in the midst of all his peace without; so a Believer has Pea [...] thin, in the midst of all his Troubles with [...] World you shall have trou­ble; but in me, [...] have peace.

Thirdly, The Worlds peace has onely a neather Spring arising out of the Creature, out of World [...] [Page 87]comforts, therefore it must needs be unclean; for an unclean Fountain cannot bring forth clean Water: But the peace of Christians his an upper Spring, it flows from the manifestation of the love of God in Christ, it's from the sprinkling of Christ's Bloud on the Conscience, it flows upon the workings of Christ's Spirit upon the Soul, which is first a Coun­sellour, then a Comforter: Oh! how pure must this Peace be in a Believers Soul, that flow; from so pure a Spring?

Fourthly, The Worlds peace, is a peace given to Sinners; it's a peace in sin, and it's a peace with sin, as the Prophet Isaiah tells us, It's a Covenant with Hell, and an Agreement with Death, (God deliver us from that peace.) Again, Christ's peace is given to none but Believers, it's their priviledge onely, a stranger don't intermeddle with his Joy, Prov. 14.10. The heart knoweth his own bitterness, but a stran­ger doth not intermeddle with his Joy.

Fifthly, The Worlds peace, is a fading, dying, transitory thing, it withers in the Sand, The trium­phing of the Wicked is but short, and the joy of the Hy­pocrite is but for a moment, Job 20.5. Solomon does e­legantly liken it to the cracking of Thorns under a Pot, which is but a blaze, and is gone, Eccles. 7.6. So is the Sinner's peace, it is for a spurt, and is soon gone; but the peace that Christ gives to Believers, is durable and abiding peace: Your Joy no man shall take from you, it appears in Life, in Death, and after Death: First, it's our peace in Life, grace brings forth present peace. It's said of the Primitive Christians, They walked in the fear of the Lord, and in the Comforts of the Holy Ghost, Acts 9.31. It's a re­markable [Page 88]expression, Psal. 19.11. In keeping thy Commands, there is great Reward; he does not fay, for keeping them, which respects the end of the Work; but in keeping of them, which looks at the Work it self. My Brethren, Every Duty done in sin­cerity, reflects a peace in Conscience, as every flow­er carryes its own sweetness: It's possible, I grant, a Believer may not always find and feel this peace, few do, some seldom find it, few find it so always: the remains of corruption, breaking forth to inter­rupt, or Temptations to hinder. And God's deser­tion, may darken and hide it, and a Believer may seem to be totally lost: yet, in this condition, which is the worst a Child of God can be in, he hath a double peace.

First, a Peace in the Promises, in this very Con­dition: and what you have in Bonds and Bills, you account as good as money in your Pockets.

Secondly, he has it in the Seed, Light is sown for the Righteous, and gladness for the upright in heart, Psal. 97.11. Grace is the Seed of Peace, which Christ has sown in the furrows of the Soul, and therefore Peace shall spring out of the furrows of the Soul: Indeed, this Seed springs up sooner in some, then in others; yet every Saint shall have a reaping time sooner, or later, Psal. 126.6. He that goeth forth, and weepeth, bearing precious Seed, shall doubtless come again with rejoycing, bringing his sheaves with him: If he stays long for the Fruit, he shall have a greater Crop at last; if he reaps not now, he shall be sure to reap hereafter, Psalm the 37.37. [Page 89] Mark the perfect man, and behold the upright, for the and of that man is peace. Secondly, by this peace which is the peace of a Child of God, its a peace of death; grace will minister to us then, and that ministration shall be peace: The Sinners peace leaves him when he comes to the grave; though in Life it fills him, yet in Death it leaves him. A believer has a two-fold spring of peace: The first is from above him, the other is from within him: That spring that runs with peace above him, is from the bloud of Christ, sprinkled on his Consci­ence; the other that is from within him, is from the sincerity of his heart, in the wayes of obedi­ence. My Brethren, when we lie on our Death­beds, and can reflect on our sincerity in all Gods wayes, this will be peace at last, so it was in Hezekiah, Isaiah 38.3. Remember now, O Lord, I beseech thee, how I have walked before thee in truth and with a prefect heart, and have done that which was good in thy sight. There's nothing makes a Death-bed so hard, and so uneasie, as a life spent in the service of sin and lust, and nothing makes a Death-bed so pleasant, as a life spent in the ser­vice of Christ. Grace will bring forth Peace, if not in this life; yet, certainly, it will be sure after Death: if Time brings not this fruit to ripe­nesse, yet Eternity shall; grace in Time, will be glory in Eternity; Holinesse now, will be Hap­pinesse then; what ever it is a man sows in this world, that he reaps in the next world: Be not deceived, God is not mocked, for whatsoever a man soweth, that shall he also reap: He that soweth to the flesh, shall of the flesh reap corruption; but he [Page 90]that soweth to the spirit, shall of the spirit reap life [...] ­verlasting, Gal. 6.7, 8. When Sin shall end in sorrow and misery, Grace shall end in peace, in joy, in glory; Well done thou good and faithfull ser­vant, enter into the joy of thy Master, Mat. 25.21. Whosoever shares in the grace of Christ in this world, shall be sure to share with the joy of Christ in the next world, and that joy is joy unspeakable, and full of glory. I will wind up all in a three­fold Application, by way of exhortation to three sorts of perso [...]s.

First, To such as have this grace and peace.

Secondly, To such as have this grace and no peace.

Thirdly, To such as have neither grace no [...] peace.

First, To such as have both grace and peace; Il'e speak to them in two or three things. First, Admi [...]e thankfully the Father and Son, the Fathers Grace, and the Sons Love, for both had a hand in this; therefore blesse both the Father for willing it to us, and the Son for working it in us. Grace and Peace are the fruits' of Gods eternal Election: for this bles­sing the Father gives; but the Aplication of it to us is the fruit of Christs Redemtion and Intercession; How can you think of Hell and damnation, and see your self freed from it; And how can you think of the Dreadfull Fury and Vengence of God, your self not under it? How can you look on your state changed, your hearts renewed, grace ratified and re­conciled, and your Conscience quieted? How can you think of these things, but must admire the love of the Father in giving this to you, and the love of [Page 91]the Son in purchasing this for you? All the grace and mercy that is given to us, is by Christ purchased for us; Grace and Peace are fruits of the redeeming bloud of Christ purchased.

Secondly, Do not envy the conditions or posses­sions of the men of the world; they have Riches and Honours, Prosits, and Pleasures, but they nei­ther have Grace nor Peace. Therefore do not en­vy their happiness. There is a story of a Romane that was condemned by the Court-Martial to die for breaking his ranke to steal a bunch of Grapes; and as he was going to his Execution, his fellow Souldiers laughed at him, and others envyed at him, that he should have Grapes and they none: Now (sayes he) do not envy me for my bunch of Grapes, for you would be loth to have them at the rate I must pay for them. (My Brethren) You that are the Children of Grace and peace, don't envy at the men of the world, at their Riches, their Comforts, their Pleasures; for I am sure you would be loth to have them at the price they pay for them: for the end of these things are Death.

Thirdly, Don't complain of the worst conditi­on that the Providence of God shall cast you into; in this world it may be you shall suffer hard things, but remember, so long as thy soul is secure, ne­ver complain of hard things. (My Brethren) As God your Father brought you into a state of Grace and Peace, and thereby secured his love to your souls in Christ, can you complain of hard things? So let the joy of the Lord be your strength; Re­joyce in the Lord alwayes, and again I say, Rejoyce, Phil. 4.4.

The second Use is to such as have neither Gra [...]s nor Peace: May I not say, I speak to many such [...] I would I might not? Are there not many that are without Grace, and therefore must needs be with­out Peace?

They may have the world's peace, but they have none of this Peace; let me beg of you to get out of this graceless condition: if you love your Souls, don't live one day, nor one hour, nor one moment longer in a graceless state. Oh that you would be­lieve the words of a dying man, for so I am to you, and such words use to be remembred. Oh re­member this as a Testimony I leave with you, that the love of Sin, and lack of Grace, will ruin and de­stroy every Soul at last: But you will say, How shall I get a share in this grace and peace?

I answer, First, Break off all your f [...]lse peace: we can never have true peace with God, when we con­tent our selve; with false peace; you will never seek that peace which Christ hath purchased for you, while you content your selves with that cursed peace which the Old man has wrought in you: Oh therefore, break off all false peace, which is not the fruit of Grace.

Secondly, Labour to see, and be convinced of the miserable, and of the naked condition your Souls be in for want of the righteousness of Christ for a covering: without this, oh Soul, thou art misera­ble, wretched, poor and naked. Be convinced also, what a miserable thing it is, to have God our Ene­my: God is the sinners Enemy; it is a fearful thing, to fall into the hands of the living God: Oh be convinced of thy nakedness, without Christs [Page 93]righteousness, and thy emptiness without his ful­ness.

Thirdly, Labour to go out of your selves to Christ for grace and peace: surely in the Lord shall one say, I have righteousness and strength. I, there it's to be found. Labour for a thirsty frame of Soul, for the promises run farr to such, that he will fill the hungry with good things. Go to Christ, oh Soul, begg, pray, never leave God, till he hath given thee an interest in Christ, for none can come to me, except the Father draw him: there is no pardon for the least sin out of Christ, but there is pardon for the greatest sin in Christ; one sin will damn the Soul out of Christ, but no sin can hurt the Soul in Christ. Oh go to Christ, Soul, never give rest to thy eyes, nor slumber to thy lids, till thou hast made peace with God in the bloud of Christ: one sting of the fiery Serpent was mortal, without looking upon the brazen Serpent: So one sin will damn a Soul out of Christ, but no sin can damn a Soul in Christ.

Thirdly, To such as have grace, but no sense of peace, this is the counsel I would leave with all such. Be much in the exercise of grace, pray much, believe much, use grace much, for the exercise and improving of grace will produce peace: There are ten duties which are to be the sphere of grace in activity, and in performing of them, we shall have peace: First make Religion your business, the main design of your lives, be Christians to purpose; be not only Christians by the bye, but let your Conver­sation be as becometh the Gospel of Christ. Phil. 1.27.

Secondly, Put forth renewed Acts of Faith [...] Christ every day, and remember, it's as much your duty to believe in Christ to day, as if you had never believed before. Oh live by Faith every day, and this will bring peace to you.

Thirdly, Maintain a constant Communion with God daily: this Communion with God is man [...] chief good; the happiness of a Child is in com­munion with his Father, and the happiness of [...] Wife is in communion with her Husband, and this is the happiness of a Believers Soul, communion with God the Father, through Christ our Head and Husband: The seed of peace, its true, it is low [...] in the Soul in Union; but then it takes root down­ward, and brings forth fruit upward. Spiritual peace will never be obtained, if communion with God be not maintained; that gives comfort in the midst of all sorrows, and satisfies all doubts, and reco [...] ­pences all wants. Lo, this is the fruit of commu­nion with God.

Fourthly, Be good at all times; but of all, best in bad times; many Christians lose their peace, by remitting of their grace, and let loose their reins of Religion, to avoid the censures of a crooked gene­ration. A Christians zeal should be like the Win­ter fire, that burns the hottest when the Air is cool­est; or like the Lilly, that looketh beautiful, though among Thorns; so should a Child of God, though among sinners.

Fifthly, In all conditions, chuse sufferings, ra­ther then sinning; If ever you would have peace, choose suffering rather then sinning; he that value [...] peace with God, or peace with Conscience, he must [Page 79]make this his choyce: thus Daniel rather chose to be cast [...]o Lions, then to lose the peace of his Con­science; the three Children chose rather to burn in the Furnace, then bow to the Image: One said, He would rather go to Hell free from sin, then to live in Heaven with guilt on his Conscience. (My Brethren) let me a little enlarge, because suffering may over­take us; for Persecution is the genius of the Go­spel: therefore let me leave 4 short Rules with you concerning sufferings.

See that your Cause be good, your Call be clear, your Spirit meek, and your End right. Sufferings cannot bring out peace without either of them; but with them all our sufferings shall be peace.

First, Let your Cause be good, its not the bloud, but the cause that makes a Martyr; its not for e­very cause, a Christian should engage to suffer: e­very cause will no more bear suffering, then every little stream will bear a Ship; nor will Christ let go swee ness to every suffering, 1 Pet. 4.15. Let none of you suffer as a Murderer, or as a Thief, or as an Evil doer, or as a busie-body in other mens matters. To suffer thus, is neither Christian-like, nor com­fortable. Some suffer rather as Malefactors, then as Christs Martyrs.

Secondly, Let your Call be clear; its amiss, to have a good cause without a call: Some may suffer for the cause of God, and yet sin in suffering for want of a call. Christ calls not all to suffer: to some it is given, to others it is not. If thy call be clear, thy peace will be sweet, though thy sufferings be never so great. But you will say, How shall I know when I am called to suffer?

I answer, First, when Truth suffers by our fi­lence, then are we called to suffer.

Secondly, when our lives will be the denyal of Christ, then are we called to deny our lives for Christ.

Thirdly, When sin and suffering surrounds us, that we cannot get out; but we must either run through sin or sufferings, then I may safely conclude that Christ called me to suffer, and in this cause we may expect the peace and sweetness of his pre­sence.

Thirdly, The third Direction for suffering, is this. Our spirit must be meek; so was Christ, he went as a Lamb to the slaughter.

Its possible, a man may be right in his cause, and yet sinful in his carriage; and if so, no wonder if Christ be not sweet to us. To be fierce, and raging, and reviling in suffering, its not becoming humani­ty, and therefore much lesse like Christianity. A Christian should be like Christ, Acts 45. And they departed from the presence of the Councel, rejoycing that they were counted worthy to suffer shame for his Name. It becomes those that are found in the Spirit, to give blessing for cursing; the more of Christs spirit is in us in our sufferings, the more comfort and joy we shall receive from our sufferings.

Fourthly, See that your end in suffering be right, if it be Self, or singularity, or schism, then Christ cannot be sweet to thee. Some have died, that their name [...] might live. Socrates died in the defence of the truth [...] and to prove, that there is but one God; but whe­ther he died for honour, applause, or for Gods sake I think it is no hard thing to determine. But [...] [Page 97]thy cause be good, thy call clear, thy spirit meek, and thy end right, and then you shall have peace in all your sufferings: that is the fifth thing. Choose suffering, rather then sinning.

Sixthly, If you would have peace, be much in studying the Scriptures: for as God is the God of peace, and Christ the Prince of peace, so the Go­spel is the Gospel of peace, which God hath given thee to lead thee in the wayes of peace, Great peace have they that love thy Lawes.

Seventhly, Take heed of Apostacy, either in Doctrine or Principles. Though a Believer is freed from Apostacy in the state of grace, yet he is not freed from Apostacy in the degrees of grace. He may fall sinfully, though he cannot fall finally. De­mas fell by one, St. Peter by the other. Pray with David, Psal. 17.5. Hold up my goings in thy path, that my foot-steps slip not.

Eighthly, Make the Word of God your Rule in all things; be sure you have a Scripture-warrant for all your practises. But especially, keep close to Scripture, in matters of Gods Worship.

There are endless Discourses about the Mode of Gods Worship; I have no disputing-time. It is good in difficult cases, always to take the surest side. For Instance: If I follow the Traditions of man, for the worship of God, I may sin; but if I keep close to the directions of God in the Scripture, I am sure I cannot sin; for this is the sure word of Prophecy, to which you do well to take heed, therefore in such a doubtful case, Gods will is, that we take the surest side: go to the Law and to the Testament; Labour to be fruitful and grounded Christians.

Ninthly, Keep up the power of godliness, do not let Religion down into a life-less formality; The Righteous shall flourish like a Palm-tree: He shall grow like a Cedar in Lebanon; those that be planted in the House of the Lord, shall flourish in the Courts of our God, Psal. 92.12, 13. My Brethren, it is as much a duty in them that have grace, to improve it, as for them that have no grace, for to get it. If you sit under the daily means, the daily waterings of God, and do not grow; do you think this will be peace in the latter end, surely no (my Brethren) your fruitfulness under the Gospel, is of very great concernment. It is unfruitfulness that makes God lay his Vineyard waste. Its fruitfulness that procures the forwarding your account in the day of grace.

Tenthly, Observe that excellent rule of the A­postle in Phil. 48. Finally, Brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are [...]ust, whatsoever things are pure, whatsoever things are lovely whatsoever things are of good report, if there be any vertue, and if there be an prayse, think on these things. And now, my Brethren, I commend you to God, and to the Word of his grace, that is infi­nitely able to make you wise to sa [...]va [...]ion, with this Benediction, which I shall mak [...] my Valediction, Grace be unto you, and Peace from God our Father, and from our Lord Jesus Christ.

IN the former part of this Verse, you heard the commendation of those few names in Sardis: It was this, They had not defiled their garments. In this latter part, you have their encouragement in their Reward: They shall walk with me in white. [Page 100]In which encouragement, I told you we might con­sider two things, or take it into two parts.

• First, That they should walk with Christ.
• Secondly, They should walk in White.

I have spoken to the former of these, They shall walk with Christ; and that the Scripture holds forth under a two-fold notion:

First, As matter of duty; It is a duty to walk with Christ.

Secondly, It is a matter of Promise: They that keep their Garments undefiled, and live in high fa­vour with Christ, they shall walk with Christ: we favour those that walk with us.

Walking with Christ, notes to us three things.

1. That we have peace with him.

2. That we have intimacy with him.

3. That his being so much above us, we should have this favour from him.

And hence I noted, the great priviledge of the People of God, that they shall walk with Christ.

1. It notes, the great satisfaction of the Saints, to walk with Christ: they shall be filled with his company.

2. How safe it is, and what safety there is to walk with Christ: he hath a Wing to spread over them.

3. What opportunities such have, as walk with Christ.

4. What liberty such have as walk with Christ.

5. Such as walk with Christ, may be sure he will communicate his secrets to them, he will shew them what they have to do.

2. We shewed you the great goodness of Jesus Christ, that he would take such Creatures to walk with him, such defiled Creatures.

3. Then let us take heed of keeping our Gar­ments undefiled, lest Jesus Christ cast us out of his company, and we can no longer walk with Christ any more. Oh! take heed of walking blameless in the ways of Christ.

These things were spoken from the first Point: Now I come to the walking with Christ in white.

In opening the Text, I told you white might be considered two ways:

1. As it respects our state, and so that by way of Justification, and thus they shall walk with Christ; but this is not the walking in white the Text means.

2. Here is a further walking in white, and that is matter of reward to the people of God.

1. To walk with Christ in white, it is matter of honour, white garments are matter of honour. Prin­ces, great Kings walk in white garments, so the Saints of God shall walk in white. Christ will honour them, and give them honour among them, because they have kept their Garments undefiled. They shall walk in white like great Princes, and honoured Persons. A good name is better then precious Oint­ment: They that are good indeed they shall have a good name, they shall walk in white. To keep the Conscience clean, is to keep the Credit clean, and they who are careful [...] blot their Conver­sations, Christ will take [...] their Reputati­ons, that they be not blotted, that they walk with me in honour.

'Twas worthily spoken in the 11. of the Hebrews, They kept their garments undefiled, and it was by the power of Faith, and they obtained a good report by Faith, keeping themselves from the pollutions of the World, they kept themselves a good report. This honour and good report which we get, by keeping our Garments undefiled, is sure: Abraham had an honourable Title, Abraham, My Friend, and a man after my own heart, Isa. 45.4. Since thou wast precious in my sight, thou wast honourable; and not onely so, that the people of God are honourable in his eyes, but they also sometimes walk in white, in the eyes of the men of the World: he can give his people room in the opinions of men, he moves their hearts to think well of them, and he opens their mouths to speak well of them; though indeed the honour which they, who keep their Garments undefiled, have in this World, it is most usually from good men, from godly men: and indeed, honour of them is most honourable.

It is not much to us, what others say or think of us what the wicked World judge of us; yet, I say, God can, and doth sometimes raise a Testimony of honour for his people, amongst carnal men of the World. Joseph would not defile his Garments, he walked in white amongst men: true, he was cast in­to Prison, what of that? he was respected by the Keeper of the Prison, and afterward he walked in white.

In the whole Persi [...] Court, Daniel was one that walked in white, with [...] men of the World; first with the Prince of the Eunuchs, he had tender favour with him, he told him he would not disobey [Page 103]God, to please men; yet he did not rail against him, and call him a stubborn fellow, because he would not bow to Baal; and afterwards Daniel was as great a man as any in all that Province; he walked in white. God hath created Testimonies of honour for his people, from some men of the World; yea, they many times put white Garments upon them: so it was with Christ, Matth. 27.4. common-men put a good report upon Christ, a white Garment. Truly, saith the Centurion, this was the Son of God. Truly, this was a righteous man, saith he; when he saw how he carryed himself at his death, he gave him a good report: Thus it doth come to pass, God doth sometimes keep up their honour in the World, who will not defile their gar­ments, nor touch the Sacrifice of Baal; and it falls out so with them, that the Lord shall clear up their credit and reputation, and they shall walk in white, in honour, before the men of the World. Rev. 6.11. where the Souls under the Altar are spoken of, who were miserably used in this World, white Robes were given them, to every one of them, that is, their Evidences were cleared.

This may teach us the readiest way to the white Robe, to the Robe of Honour, it is to keep us from being defiled with sinful practices: certainly, they who please God, he can make he World to honour them; if God approves us, he can make the world approve us too; yet we must not think to have all men speak well of us: yet this we may say, if we keep our Garments undefiled, we shall walk in white in the eyes of men, if God see our Garments in the dirt, and spotted with the filth of the World, [Page 104]it will spoil the honour we should have in the World: as it was said of Arius, when his garments were defiled, they called him Satanarius, that is to say, devilish: Thus it may be, for the Lord hath a time to take our good name from us, to cause our light of honour to be taken from us.

And as he hath caused us to walk in the white of honour in the world, so he doth sometimes cause us to walk in reproach with the World: they who de­file their Garments, lose their honour with men, and they lose their joy they should have hereafter, Mal, 2.9. You have departed from my Law, therefore will I make you contemptible in the eyes of all men. It is a design of the spirit of wickedness, to draw men to sin, that they may upbraid them; that, I conceive, is the sense of the Apostle, Gal. 6.13. For neither they themselves who are circumcised keep the Law, but desire to have you circumcised, that they might glory in your flesh, saith he: Oh there are some of this wicked Spirit, that would draw men to such and such wickedness, not that they joy in their return­ing; but that they might glory in their flesh, when as they who stand fast, do even force a good Testimony from their Enemies: So it was the un­happy chance of Cranmer: the Papists did perswade him to subscribe, and did he get any honour by it? No truly, they did upbraid him, and reproach him, and so he had dyed in a raving condition, had not the Lord been merciful to him. I remember a speech of St. Austin, about drinking of Healths: Oh! say they, 'tis upon the King's Birth-day, and we cannot avoid it; If we deny it, say they, we shall be reproached and scorned of men. He gives [Page 105]them many Answers to it; but one, as I remember, was this, God will so work, that if you will not comply with them, they, in their hearts, will honour you; and whereas if you did comply with them, they would disho­nour you, and say you are base spirited. That is one thing of this Point, that keeping close to Jesus Christ, will get you this Reward; you shall walk with him in the white of honour: they shall walk in the white of honour with his People, and it may be with the World too.

2 They shall walk in white, in the white of peace, and joy, and inward comfort.

I shewed you, in the opening of the Text, how the Scripture calls that walking in white. Then the Point is this: What ever becomes of the other white of honour in the World, they shall be sure of this, that abundance of peace, and joy, and comfort, shall possess their souls, that keep their garments white; they shall walk in the inward white of joy and peace with Jesus Christ, and this is a blessed Reward.

Indeed, now this joy, this white of joy, arises in the Soul three ways.

1. From the Testimony of their own Conscien­ces; Oh! they who have a good Testimony from their own Consciences walk in white, 2 Cor. 1.12. We have this for our rejoycing, the Testimony of our Consciences, that in all simplicity, and godly sincerity, we have our conversation in Heaven; that is, walking in white: this is our rejoycing, our Conscience speaks well of us, and kindly to us, and who is able to ex­press the sweetness of this thing? None can know what this is, but they that have it, as it is said of the [Page 106] New Name written upon the white Stone, Rev. 2.1 [...] 'Tis a thing beyond expression, what the joy an [...] peace of a good Conscience is! Now this I say, that our white Garments, and our walking in white, ariseth from the Testimony of our Con­sciences.

2. As from the Testimony of our Consciences, so from that Testimony, which is greater than out Consciences, the Spirit the shedding abroad of Di­vine Love: thus it is with those, that do not defile their Garments, but endure any thing, rather then defile their Garments, Rom. 5.3, 4, 5.

And not onely so, but we glory in Tribulations, knowing, Tribulation worketh Patience, and Pati­ence Experience, and Experience Hope, and Hope maketh not ashamed, (and whence was all this?) because of the Holy Ghost which was given to us, this causeth joy unspeakable, The Spirit it self beareth witness with our Spirits, that we are the Children of God. This Witness doth cause wonderful joy, much more then the witnesses of our own Consciences.

3. This ioy doth arise from that well-grounded hope, which that Soul hath that keeps himself clean: hope of enjoying Heaven at last, hope of future glo­ry is our present joy, Rom. 5.2. By whom also we have access by Faith into this Grace, wherein we stand and joyce in hope of the glory of God.

Now they who keep their Garments white, have good ground of hope of the love of God; there­fore this must needs cause them to walk comfor a­bly: as they who have this hope purifie themselves, so they who purifie themselves, have good ground of this hope, and therein great cause to rejoyce▪

We walk in white, in the hope we have of that In­ [...]eritance: Now lay these three things together, [...]f they who keep their Garments undefiled, have [...]he Testimony of their own Consciences, and the [...]estimony of the Spirit, shedding the Love of God [...]n their hearts, and a well-grounded hope of fu [...]ure [...]lory, how can it be, but these must walk in white [...]ith Jesus Christ? that is, in comfort and joy of [...]e Spirit, and of their own spirits.

Thus David walked, he had abundance of joy up­ [...]n the Conscience of his own integrity, and keep­ing his heart and hands clean from those iniquities [...]is enemies charged him with, Ps. 3. The Lord shall [...]udge his people. Judge me, O Lord, according to my [...]ighteousness, and according to mine integrity that is in [...]e. He appeals to the Lord, the Lord shall judge [...]is people: Judge me, O Lord, according to my [...]ighteousness. Thus he appeals to God himself, he [...]ad so much confidence, and his heart gave him [...]hat, he kept himself from those iniquities.

So Job walkt in white, though his Friends blackt him exceedingly, yet he walked in white in his Conscience, Job 16.19. Behold my Witness is in Heaven and my Record is on high: I have not onely a Witness in my Conscience, but my Wit­ness is above. He walked in white, notwithstand­ing all his afflictions from God and his Friends. [Page 108] Hezekiah walkt in this white, when death [...] him in the face: Lord, thou knowest I have we upright with thee.

I need not stay in the proof of the thing, let [...] make some Use and Improvement of it.

Ʋse. Is this blessed reward to those who ke [...] their garments white, to walk in the white of peac [...] and joy? then here we see the happiness of all tho [...] who are true to Christ and his wayes: Psal. 119. [...] Blessed are the undefiled in the way, who walk in th [...] Law of the Lord. 'Tis just in the Language of [...] Text; they indeed shall walk in white: it is a grea [...] part of our blessedness to have peace of conscience, and inward joy. Oh how much better is it that the peace and joy of this world, and the comforts of this world? Prov. 15.13. A merry heart, or as another Translation saith, A good Conscience: and indeed a merry heart, and a good Conscience, do but one explain the other; a merry heart, or, a good Conscience, is a continual Feast: Here is no [...] surfeiting in this feast, but a continual Musick, co [...] ­tinual joy and comfort; oh how blessed are the [...] who are undefiled in the way!

That which Christ said of the Lilly, Solomon [...] all his glory, was not arrayed like one of these; so may I say of the Lilly-white soul, that keeps himself white in the world, who keeps himself white i [...] matter of practice, and worship, Solomon in all [...] glory, was not arrayed like one of these Lilly-white ones! Oh the Rivers of Consolations that flow to them, that keep themselves out of the pudd [...] of this world! If you keep your selves from the puddles of the world, from the dung of the wo [...] [Page 109]ye shall have Rivers of joy flowing into your souls. I may say to all such, as Solomon saith, Eccles. 11.9. Go thy way: it is a familiar speaking to them; Go thy way, blessed soul, eat thy bread with joy, though the world feed thee with the bread of adversity, and though the world give thee nothing but the wa­ter of affliction, yet let thy garments be alwayes white; though the world cloath thee in mourning, and cause thee to prophesie in sackcloth with the Witnesses, yet be of good comfort, O Lilly-white soul, for God now accepteth thy works; now drink thy Wine with a merry heart, thy labour, thy ambi­tious labour is, that, whether present or absent, thou mayest be accepted of him; thou hast the fruits of thy labour, the Lord accepts thy works, therefore rejoyce in it. Here is the happiness to those who keep themselves clean from a defiled, and a defi­ling world.

2. This Point gives us an account why the ser­vants of Christ stand so strictly upon their terms with the world, even while some call it peevishness, others ignorance, others wilful stubbornness.

What is the reason? The reason is, because they understand in some measure, and have had experi­ence in some measure, what it is to walk with Christ in white, and it hath left such a relish upon their souls, that they would not lose it for all the dainty morsels of this world; they had rather in­deed walk with Christ in white, then walk with the world in scarlet; therefore they must stand upon their terms, Prov. 10.32. The lips of the righteous know what is acceptable: The lips are instruments of [Page 110]Speech, not faculties of knowledge. Ay, but [...] is a great deal of commerce and converse be [...] the Speech and the Understanding; and a rig [...] ­ous man will speak nothing with his lips, but w [...] he understands, therefore he is said to understa [...] The lips of the righteous know what is accepta [...] To whom? The lips of the righteous know what is [...] ceptable to God; for they are acquainted with [...] Rule, and God hath shewed them his Coven [...] he hath shewed them the pattern of his House, a [...] the way of his Worship: now, because they a [...] pretty well skilled, and know what is acceptab [...] to God, therefore they will run any hazard, under­go any affliction, rather then do any thing that will not please God, or be hurtful to their own consci­ences; they are afraid of losing their peace, and comfort, and joy with God, therefore they will not let go the wayes of God, as Job saith, Job 27.6. I [...] hold fast my integrity, and my heart shall not reproach me, so long as I live: as if he had said, You my friends have reproached me; but I am resolved, my heart shall not reproach me so long as I live.

The Heart or Conscience is a busie faculty, and hath many offices, it records what we do, and come as a witness: the Conscience is judge of what [...] do, and accordingly reproves what we do am [...] therefore saith Job, I'le take care of this: I am more afraid of the report of conscience, then of any m [...] whatsoever: therefore I will not do any thing [...] may cause my conscience to reproach me, as [...] as I live. This is upon the heart of Gods peop [...] they are resolved, let men reproach and rail aga [...] [Page 111]them as much as they will, their hearts shall not re­proach them.

3. In the third place, let it be a word of Cauti­on and Admonition to all at this day, to take heed of defiling their garments: If you defile your gar­ments, Christ will pronounce another sentence, he will pronounce a sentence against you, he hath threatnings for those who defile their garments, in the place of rewards, for those who keep them clean. They who defile their garments, shall walk in garments of black, in the black of dishonour: as Job saith, I walk all day mourning without the Sun: the Sun of righteousness shall not shine upon them; Oh what bitter and sowre things have many tasted for defiling their garments, when for favour of men, or to please men, they have stained their own gar­ments! What sad & bitter things hath been upon them? how hath conscience risen up against them? Oh take heed of the After-claps of conscience, I may say, take heed of the Thunder-claps of consci­ence; for they will come upon you one time or o­ther, if you defile your garments: As they who to please men defile their garments, often fall into their displeasure, whose favour they sought: so of­tentimes, such fall into displeasure with themselves, or, to be sure, they shall at last: there is many a one lives under the dis-favour of his own consci­ence, many a one, that his conscience will not give him a good word, or good look, whence hath it been? they have defiled their garments. They who venture to do things displeasing to God, shall not long be pleasing to themselves.

The story speaks of Francis Spira, that to plea [...] men, to save an estate, he defiled his garments [...] and he presently fell into rebuk of himself and lived under the rebuke of his Conscience a long time.

Job 8.15. speaks of the Hypocrite, [...] his hope shall be cut off: The word signifies to loath, so some translate it, His hope shall be a loathing to him, he shall loath his hope. There is a two-fold loathing: First, a loathing to repentance, that is, a gracious loathing, a loathing our selves for our sins against God. And there is a loathing of despair, and that is the loathing there meant: the Hypocrite shall loath his own hope, that is, he shall loath it despairing­ly. 'Tis an affliction to be loathed by men, but 'tis a dreadfull judgement, to be loathed of our selves despairingly; this is the suburbs of hell, for this will be the portion of the damned for ever, for their vanity, for their madnesse, 'tis next to the Re­gions of Hell, for their worm dyeth not; and that is the worm of Conscience: Oh therefore take heed, Conscience may be silent, yea, it may flatter for a time; but when Conscience is provok'd, it will speak, yea thunder.

There is no such thundering-Preacher in the world as Conscience is; The Thundering of Mount Sinai, is not like the thundering of our Conscience.

Fourthly and lastly, Let it be for Exhortation, and incouragement; for Christ here makes it an incou­ragement: so let this be an incouragement to keep our garments undefiled, the remembrance that we shall walk with him in white, in the white of peace [...] and joy in this world: Who would not walk in th [...] [Page 113]white? Who would not be among those who keep their garments white, in the midst of a defiled, and defiling, world?

Let me give you but a three-fold Consider [...]aion, to stir you up to an exceeding Exactness and Care­fulnesse not to defile your garments, seeing there is such a reward promised, such a Habit of White promised, as this White, wherein we shall walk with Jesus Christ. I is an Angelical Happinesse; so much Heaven is come down upon you, while ye have this White. 'Tis Heaven before Hea­ven, Matth. 28.3. the Angel that came down to the Sepulchre of Christ, his Raiment was white as the Light. The Martyrs when they had An­gelical Apparitions, they alwayes appeared to them in white; as one upon the Rack thought he felt an Angel supplying him, while his enemies tormented him.

Christ calls the Pharisees whited Sepulchres; they were not white, but whited Sepulchres: that is a wo­fal condition to be whited like a Sepulchres. Thus it is with those who defile themselves, they are whited walls, and whited Sepulchres. They that keep them­selves white, shall walk in white, shall have Ange­lical Glory.

Secondly, Consider, This white, or walking in white, is such as conquers all the blackness of this world: tis not possible for the world to alter the coulour of this white, how much dirt soever they put upon it, this white will be white still; they cannot turn it to be black, they cannot take away this peace, this joy from us; they cannot strip us of this habit: they may pull off our fine garments, [Page 114]but you cannot be stript of this white. Your [...] shall no man take from you, 2. Cor. 6.20. As sorrow­full yet alwayes rejoycing; as poor, yet making mam [...] ­rich; as having nothing, yet freely possessing all things. The world may put us into a sad estate as to the world, yet we are not out of our White gar­menty, alwayes rejoycing, Haba. 3.13. Al­though the Fig-tree shall not blossom. neither shall fruit be in the Vines, the labour of the Olive shall fail, and the fields shall yield no meat, and the flock shall be cut off from the fold, and there shalt be no herd in the stalls; this cannot take away the White garments; no, saith the Prophet, Yet I will rejoyce in the Lord, and joy in the God of my sal­vation: 'Tis a conquering joy, turns all sorrow into joy, and blacknesse to white; therefore keep clean.

Thirdly, consider this: This White of peace and joy, as 'tis a joy unconquerable, so 'tis that will be with us most, when we most need it: when wordly joyes are farthest from us, then this joy will be near­to us; that is a marvellous comfort, to have com­fort in its season. The Martyrs who have kept themselves white, have had this White, and walk [...] in this white; but, when they had most need of it, and came actually to suffering, then they have had most of it. This is a blessed thing! This the Mar­tyrs of Jesus Christ have given witnesse of, al­though they have had peace and joy in their consci­ences at other times, yet never so much as in the hour of temptation. When they have been call into the Cole-house, they have had white [...] ­ments; when they have been cast into priso [...] and dungeons, how have they rejoyced? 'Tis said, [Page 115]of Paul and Silas, they were men that kept their garments undefiled, and they had a great deal of peace and joy when they were put into the Stocks and Dungeons, then they sung at mid­night: What an enlargment of heart had they at that time!

So in the Stories of ancient and latter Time, how have they rejoyced, and gon triumphing to Suffer­ing? For then Christ gives most of this White: It hath been the use of Persecutors to put filthy garments upon the Martyrs, drawing pictures of Devils upon them; and as their malice hath risen to the hight (in that time of sufferings) to make them look like Devils, then the love of Christ hath risen to the hight, and they have been full of peace and joy at that time; therefore be encouraged to walk with Christ in this White. This white is an Angeli­cal Habit, 'tis an unconquerable Habit, and 'tis that will be with us most, when we have most need of it. I should have added a third: As walking with Christ is an honour, and 'tis walking in the white of peace and joy;

So thirdly, 'tis a truth of walking with Christ in the white of glory, as in the Tran figuration, which was a Type of Heaven, Christs rayment was White, so as no Fuller on earth was able to whiten it; and that is it which I might have spoken of to you, that they who keep their garments undefiled here, shall be sure of that, to walk with Christ in glory hereafter. If we should misse of the white of Honour, and have not much of the white of Joy, yet be sure we shall walk with Christ in the white of Glory.

I would only say this to you, That as I have from [Page 116]this Text, and many more, laboured to bring port Souls into a white state, to a state of Justification, to a state of Holinesse. And as I have been pressing you to keep your garments white, that you may be in the habit of White, as your Reward; so it shall be the desire and prayer of my heart, that if I should have no more opportunities among you, that as you have been stirred up to get into this white of Grace, that you and I may meet in the white of Glory, where we shall never part.

Here are three whites: The white of Honour is good, the white of Peace and joy is very good, the white of Glory is best of all: That is the answer of all our Prayers, and that is the issue of all our Working; then we shall have as much as we can hold for ever.

THat Christians are greatly concerned, nor onely to believe [...] to make Pre­fession of their belie [...] [...] hold fast their faith, and the Profess [...] it, is that which I have already proved unto you; the several Obli­gations that lie upon Christians hereunto, have been in one or two Sermons handled among you: the [Page 118]great Obligation here annexed is, (for he is faith­ful that hath promised. From whence, and from o­ther places of Scripture, I have deduced seve [...]l Arguments, and propounded them unto you; the the last of which, was this; None can promise us better then God can; none can threaten us worse then God can, and therefore it concerns us to hold fast: If any body can do more for you, or against you, then God can; leave God, and cleave to that Per­son: But seeing that is impossible, let it be as im­possible for you to leave God: Can any body promise you better then Heaven? and that God hath promised to them that do believe. Can any threaten you with worse then Hell? and that God hath threatned to them that do not believe. I shall now proceed, to touch the remaining Arguments that are yet behind and give you a few helps, with which I shall conclude this Discourse a [...] this time; I pray God I may not say Preaching too: There are several Arguments to be drawn,

First, From the Subject concerned, Ʋs.

Secondly, From the Object, the Profession of our Faith. And,

Thirdly, From the Act, with the Qualificationt, Hold fast without wavering.

First, From the Subject concerned, Us; Let [us] hold fast, whatever others do; if they let go Faith, and God, and [...], and Souls, and all [...]; yet let us hold fast. [...] the Apostle speaks of, [...] to Believers, the [...] a very great. Emph sis in the word We, or Us; as in the [...] of Tim. 6.8. saith [...]e Having food and rayment, let us be content. Indeed he might have said, Let every man be content; but [Page 119]the emphasis lyes upon the us: If no body else will be content, yet let us; for a Christian lyes under more obligations, to all manner of vertue, hen any other man doth. If Nature will not be content with little, yet let Grace: Let [us] be content. So here, let us hold fast our Profession: It may be, others will let it go; I, but let us hold it fast; let us among whom, let us upon whom, let us in whom, such mighty things have been done by God: let us hold fast, or else it will be an intolerable upbraid, and condemnation to us. That it will be both, see but two Texts of Scripture: The first is in the 11th of Matthew, vers. 20, 21. Then began he (that is, Christ) to upbraid the Cities, wherein most of his mighty works were done, because they repented not. Wo unto thee Chorazin, woe unto thee Bethsaida; for if the mighty works that were done in you, had been done in Tyre and Sidon, they would have repented long ago in Sackcloth and Ashes; but, I say unto you, it shall be more tolerable for Tyre and Sidon, at the Day of Judg­ment then for you. And thou, Capernaum, which art exalted unto Heaven, shalt be brought down unto Hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained untill this day. But; I say unto you, that it shall be more to­lerable for the Land of Sodom, at the Day of Judg­ment, then for thee. Pray, do but mark what an up­braid there is, and upon what ground, Because migh­tier works had been done among these, then among others! Now it seems to be a little excusible, that they, where these mighty works had not been done, did not repent; and therefore, their punishment shall be the more tolerable: But it will be more [Page 120]inexcusable for them, among whom less mighty work have been done. If they do not comply with the design of God, their condition will be far more intolerable: They that have been lifted up to Heaven as it were, that have as it were seen Christ crucified before their eyes, for them to apo­statize, and turn away from Christ; of how much so­rer punishment shall they be thought worthy? Certainly, those very persons, that have great and mighty works done among them, and upon them too, great Convictions, and strong Resolutions, and yet they shall apostatize: oh! how will God upbraid these persons? Now see that other Text, that speaks as dreadful as this, Heb. 6.4.5, and 6 verses. For it is impossible for those who were once enlightned, and have tasted of the Heavenly gift, and were made parta­kers of the Holy Ghost, and have tasted the good Word of God, and the powers of the World to come, if they shall fall away, to renew them again to repentance: Seeing they crucifie to themselves the Son of God afresh, and put him to an open shame. It is the greatest disgrace and affront that man can put upon Christ, to apo­statize from him (it is not half so much not to own him) for by that they crucifie him again, and put him to an open shame: it is as if they told all the World, that this Christ is not worth the believing in, and it were but to throw away their time and happiness to believe in him. Well then, let us that pretend to such enlightnings, and say, We have tasted of the Heavenly gift, and of the good Word of God and of the first-fruits of Heaven, let us hold fast, lest we come under this upbraid, and this condemna­tion.

But more particularly, let us hold fast, as we are concerned to do, if we consider,

• First, What we were before Faith.
• Secondly, What we are by Faith.
• Thirdly, What we shall be, at the end of Faith.

First, What we were before Faith: What were we? Before Christ was Preached, and before we believed, what were we? Why, much worse then if we had not been: considered in our case and state, it is better not to be at all, then to be a sinner; it were better not to be a people, then not to be the people of God. Now what were we before Faith? Why truly, we were not a people: so the Scripture tells you, They that were not a people, are now the people of God: so that, if we are not the people of God, we are, as if we were not a people.

We were; What were we before Faith? Dark. We were the Darkness it self, as the Apostle's ex­pression is, in Ephes. 5.8. saith he, Ye were sometimes Darkness; The very Light that was in us, was Darkness, corrupt in our Understandings and Ima­ginations; the Understanding dark. We were dead, yea, under the worst of Deaths: dead in sin; You, saith he, that were dead in sins and trespasses, hath he quickned. How were they dead in sins? Did they not live in sin? Yes, saith he, wherein you walkt. Why? What is their Death? To live in sin, is to be dead in sin; all the while the Prodigal li­ved in his sin, the Father said of him, He was dead: My Son, that was dead, is alive.

We were: What were we before Faith? Why we were Children: of what? of Wrath, as well as others.

Now Beloved, consider how many abide thus to this day in Darkness: Dead in sin, and Children of Wrath, When you are, or pretend to be, translated out of this darkness, into his marvellous light; will not You hold fast? You that were dead, as well as others, and now you live; is this your requi­tal to God, that you will now let it go? Oh! I beseech you, have a care of that.

Secondly, let us consider, what we are by Faith; and that will be another Obligation upon us. We were not so bad before Faith; but we are better by Faith. We were not in so miserable a case before believing, but we are in as happy a case when we do believe. Why, what are we? We are alive, and Children of Light, and Children of God.

We are alive: You hath he quickned, saith he or made alive; and, My Son that was dead, is alive. Now, what is the work of the Living? It is to praise God, The Living, the Living, they shall praise thee as I do this day. Now if this be the work of the Living, then consider, if we hold not fast our Faith; if we apostatize, we are so far from do­ing the work of the Living, that is, of praising God, that we do all the dishonour we can to God; we do the work of dead men; Yea, we are twice dead.

We are Children of the Light: Ye were dark­ness, but now are light in the Lord. Now it is ve­ry observable, what the Apostle speaks concerning [Page 123]the children of darkness, and the Children of the light, I Thes. 5.5. You Believers, saith he, are all the Children of the light, and the children of the day, we are not of the night, nor of darkness; and what fol­lowes, therefore let not us sleep, as do others; but let us watch, and be sober: why? for they that sleep, sleep in the night; and they that be drunk, be drunk in the night: if any stagger, this is the work of the night, this is not the work of the day: Now every Apostate that wavers, he is like a man that is drunk, so that he acts clean contrary to the Children of the day. Saith he, They that are drunk, are drunk in the night; but, saith he, Let us watch and [...]e sober, and let us who are of the day, put on the Breast-plate of Faith, and for a Helmet, the hope of salvation.

We are by believing, the Children of God, Gal. 3.26. For ye are all the Children of God by Faith in Christ Jesus: now, Beloved, are we weary of so honourable a Title, as being the Children of God? why, we are the Children of God by Faith in Christ Jesus. Will any body part with so great a Title as this? why, if we are weary of being Gods Chil­dren, whose can we be? none but the Devils? and had we rather be the Devils children then Gods: there are but these two, either you must be the chil­dren of God, or the Devils children: now you are the Children of God by Faith in Christ Jesus: oh there­fore, let us hold fast the profession of our Faith, see­ing by Faith, we are the children of God.

Thirdly, Let us consider, what we shall be at the end of Faith: why, we shall be saved, 1 Pet. 1.4, 5, and 9. verses compared, He hath begotten us to [Page 124]an Inheritance incorruptible and undefiled, that fades not away, reserved in Heaven for you, who are kept by the power of God through Faith unto salvation, ready to be revealed in the last times; and in the 9th Verse, saith he, receiving the end of your Faith, even the salvation of your souls; so that, it seems, to be weary of be­lieving, is to be weary of being saved; not to hold fast Faith, is not to hold fast salvation; for, saith he, You are saved through Faith, and the end of your Faith is the salvation of your Souls. Can you be con­tented to be damned? Can you have patience to think of going to Hell? Now, put all these toge­ther, and wil you not hold fast? you that before faith were but darkness, were but dead, were but chil­dren of wrath, who by Faith are made children of light, are made alive, and the children of God; and who at the end of Faith, shall receive the salvation of our souls; And shall not we hold fast? shall we leave this Faith? but then secondly,

A 2d Argument in the Text shall be drawn from the Object, and that is twofold: there is faith; and the profession of this faith, that is to be held f [...]st; and there are Arguments from both: first, Faith; hold fast faith: why are we so greatly concerned, and so hugely obliged to hold fast Faith? I will give you this one Reason for it, it is the most holy Faith, there are many things may be called Faith, that may not be called most holy Faith: there are many faiths that are at least called holy: Turkish Faith, is by them called holy faith: the Romish Faith, is by them called holy faith: I, but this is the most holy faith: there is an expression that Jude hath, to com­mend [Page 125]faith to us, in the 20 verse of his Epistle; But ye beloved, building up your selves on your most holy faith, &c. Let other pretenders be as holy as they can, they can never rise to the holiness of this: this is the most holy faith, it is holy in so high a de­gree as to be beyond compare. I, but now, what is it that may denominate this faith to be the most ho­ly faith? why, it hath for its Authour the most holy God, it is the gift of God, and the Work of God, if we take it for the Act of Faith; and the Doctrine of God, if we take it for the Doctrine of Faith. There are as the Apostle saith, Gods many, but we know but one most holy God: there are that will be called your holiness in the World; but this is the most holy God, a God that is glorious in holiness, yea, whose glory it is to be holy. There is nothing stamps glory on any subject like holiness: what is the difference be­tween the Angels in Heaven, and the Angels in Hell, but holiness? that is their glory, The holy An­gels; and that is their shame, the sinful Angels; and what was it that made Canaan a better Land than another: was it not the holiness? it was the holy Land: what was it that made the Temple a better place then another? was it not, because it was the holy Temple? yea, it is the glory of all the Attributes of God, that they are holy. His Justice would look like severity, but that it is holy: His Power would look like Tyranny, were it not holy: His Love would look like fondness, were it not holy: His patience would look like a toleration of sin, were it not holy: therefore it is said, the Lord God, glorious in holiness. Now this most holy God is the Authour of this Faith, and so it is a most holy Faith; it being the [Page 126]Work of the most holy God; and will you leave, and not hold fast this most holy Faith?

But then besides, It may be said to be the most ho­ly faith in this sense too, that it is its nature where­ever it comes to make the subject in whom it is, most holy: Saith the Apostle, you hath God chosen, to wit, by Faith, to be a peculiar people, a holy Nation. Acts 15.9. it is said, He hath purifyed their hearts by faith, and he will give them an Inheritance among them that are sanctified by faith. It may be called the most holy Faith, in these two respects.

First, Considering the operation and effects it hath upon the hearts and lives of them in whom it is; it makes them a holy People, beyond all the people in the World: And then upon this account too, as to the ultimate effects of it, that it admits us into the most holy places. You know, he Holy of Holies in the Temple, was a Type of Heaven, and Je­fus Christ is said to enter into the Holy of Holies, that is, into Heaven. Now this doth admit us into the most holy place, where that most holy God is: saith the Apostle, having therefore boldness to enter into the holiest, by the bloud of Josus: Alas, in them me of old, they could go but into the outward Court; but now, saith he, We all have this boldness, to enter into the most holy place by the bloud of Jesus. Shall we leave such a Faith as this? shall we not hold fast the most holy Faith, that that is from the most holy God, that makes the most holy people, and that admits us into the most holy place? Where do we find such ano­ther Faith as this is? if you leave this Faith that is so good in it self, a Faith that doth so much good to us; and, which is better, that makes us so good; for it [Page 127]is much better to be made good, than to have good done unto us; and, beloved, what will it avail us, if God should do us good all our dayes, if we be not made good? If we should have the good of health and wealth, and long life; and yet not be made good all this while, it avails us not: now this is the nature of Faith, it is good in it self, it doth good to us, and it makes us good: therefore, Beloved, let us not lay it aside, untill we can finde a better; and that we shall never do, unless we can find any thing more holy than God.

But secondly, The second Branch of the Ob­ject, is, the Profession of our Faith. It seems, Beloved, it is not enough to hold fast our Faith onely, but the profession of it; why so? truly there is this in it; the profession of Faith, is as necessary, as the Faith it self: mark that. See this from the mouth of that great A­postle, I may say from the mouth of God himself, Rom. 10.9, 10. That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thy heart, that God hath raised him from the dead, thou shalt be saved; for with the heart man believeth unto righte­ousness, and with the mouth confession is made unto sal­vation: An unprofessed Faith hath no salvation an­nexed to it: you see, the Scripture maketh it as ne­cessary to our salvation, to profess our believing, as to believe. Now beloved, if it be necessary to be­lieve, and necessary to profess, its then necessary, to hold fast Faith; and consequently, as necessary to hold fast the profession thereof: without Faith, there is no salvation, saith the Scripture; and saith this Scripture, without the profession of this Faith, [Page 128]there is no salvation: now to say, I will keep faith I will only part with a little profession, it is all one in Scripture, as to part with Faith it self; for why, the Scripture saith, If thou believe with thy heart, and confess with thy mouth, thou shalt be saved: so that as long as Faith continues, profession is to continue, or there is no salvation: Faith without profession, will do no more for you, then profession without faith: therefore observe whit the Apostle speaks, Heb. 3.14. Saith he, We are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end: not else.

Thirdly, A third Argument is drawn from the act with the qualifications, let's hold fast without wavering: Now there are two things, to name no more, that are hugely obliging in this very act, with its qualifications: First, it is a manly Act, to hold fast that which is good; and it is a childish act, to let it go. I say, it is a manly act; it argues some­thing of a great Soul, and of a great Understanding, and of a manly resolution, to hold fast that which is good, but it is childish to let it go; and therefore, set how the Apostle puts these two together, Ephes. 4.13, 14. saith he, speaking there, That God had given some Prophets, some Apostles, and some Evange­lists, and some Pastors and Teachers, for the perfecting of the Saints for the work of the Ministry, for the ed­fying of the body of Christ, till we all come in the unity of the Faith, and of the Knowledge of the Son of God unto a perfect man, unto the measure of the stature of the fulness of Christ; Now he comes in the 14 [...] Verse, to add, That we heaceforth be no more Childre [...] [Page 129]tossed to and fro, and carried about with every wind of Doctrine, by the slight of men, and canning craftiness, whereas they lie in wait to deceive: it is not for a man to be tossed to and fro with every wind of Do­ctrine, for a Child to be bought out of a Pearl, with a bawble, is no great matter; but for a man, what a shame is it, why we should be men, not Children tossed to and fro with every wind of Doctrine: now beloved, you know the Scripture calls upon us in such Language as this, Be couragious, and quit your selves like men, be not like Children, that will dance af­ter every Pipe, tossed to and fro, and alwayes unstable.

Secondly, It is not only a manly act, to hold fast that which is good and childish, to let it go; but it is, a Christian act, a proper Christian act, a right Christian act, it is that which doth distinguish a true Christian from a Hypocrite and a Counterfeit, you know it is a Character of a godly man, he is a pray­ing man, there went up two men into the Temple to pray, the one was a Hypocrite, the other a Publican: now what is there then in prayer, that doth distinguish these two men: why saith Job, Will the Hypo­trite pray alwayes? no not he. I will warrant you, that is well, he held out in the profession of God, and of his Worship and service: the Saints are al­wayes said to pray; but as for the Hypocrite, will he pray alwayes? no not he; for here the true Chil­dren of God, they will hold fast; but Hypocrites, and Formalists, they will let go. Now mark here, the Apostle makes this distinction, Heb. 10. and the last Verse; But we are not of them who draw back to perdition but of them that believe to the saving [Page 130]of their Souls: that is of them that believe to [...] end; for the end of our Faith is the salvation of [...] Souls: now pray you, mark by the way, what you draw back to: when you draw back, you draw back to perdition: they that go backward, go to Hell. Now saith he, We are not of them that draw back to perdition, but of them that believe to the saving of their Souls: that is, of those that believe to the end; and this is the difference he makes between them that are the people of God, and them that are not, that the end holds fast the other, let us go thus, I have given you an accompt of the Arguments that are couched in these words drawn from the sub­ject, the object and the Act, with its qualificati­ons. I think, I promised you a few helps, with which I shall conclude, take them in these three or four particulars.

First, Would you hold fast (I cannot but be­lieve it to be all your desires) well then, if you would hold fast, let me beseech this of you, take heed of all, and every sort of men, that make Reli­gion a Trade to get money, by which, perhaps you will say, are there any such in the World? oh, [...] would there were not. See that 1 Tim. 6.3, 4, [...] where the Apostle acquaints you with such men, saith he, If any man teach otherwise, and consent not to wholesom words, even the words of our Lord Jesus Christ, and to the Doctrine which [...] according to godliness, the wholsome Doctrine, th [...] healing Word: what then in the 4th Verse, [...] he, He is proud, knowing nothing, but doating [...] ­bout questions, and strifes of words, where [...] [Page 131]Wines enter strife-railings evill surmisings, per­verse disputings of men of corrupt mindes, and de­stitute of the truth; supposing, that gain is godli­ness, or as most read it, that godliness is a gain a meer Trade to get money by: from such withdraw thy self: If you be not baptized, they will tell you, you are not a Christion; and baptized you shall not be, unless you pay for it: they will tell you, eat flesh, you must not, at such and such times; but if you will pay for it, you may: they will tell you, you must not sin by no meanes; but if you will pay for it, you may, and have a pardon for i [...], when you have done, such a one as they can give. Oh I be­seech you, when ever any make use of Religion to get money by, take heed of them, saith the Apostle, from those that make godliness a Trade to get mo­ney by, withdraw thy self, and know, that godliness with contentment, is great gain. Doubtless, god­liness is the best Trade in the world, if closely fol­lowed; but the worst, if worldlily followed; but to take up a Profession of the Christian Religion, meerly for pomp and state, and to get gain, oh rue­full! is Christian Religion made use of for such ends as this? Oh take heed therefore, as ever you would stand fast in the Faith, and hold fast the Pro­fession thereof: take heed of all, and every sort of men, that make use of Religion to get money by.

Secondly, Take heed of the errour of the wick­ed, lest you fall from your own stedfastness: this advice you have from the Apostle Peter, 2 Pet. 3.17. Ye therefore believed, seeing you know these things [Page 132]before, beware lest you also being led away by the err [...] of the wicked, fall from your own stedfastness: the [...] [...]our of the wicked, is like to make one as wic [...] as they: pray, what was this errour of the wick [...] it was this, there were a generation of wicked men, that said, It was in vain to serve God, for say they, where is the promise of his coming? onely Beloved, it was as much as to say, there were no reward for godliness, nor no wages for ungodliness. Oh take heed of this error of the wicked, it is a wicked [...] ­rour, and none but wicked ones hold it, to wit, The it is in vain to serve God: therefore keep this still [...] your hearts, that, Verily, in keeping his Commande­ments, there is great reward: if there were no more but the very work, it is a great honour to us, that we may be servants to such a God; but Beloved, Be stedfast and unmoveable, knowing that your la [...] shall not be in vain in the Lord. Mal. 3.13. there is the like instance: Your words have been stout against me, saith the Lord, yet ye say, what have we spoke [...] so much against thee? this God is lwayes quarrelling with us, and laying things to our charge: what [...] we said in the 14th Verse, Ye s [...]id, it is in [...] serve God, and what profit is it, that we have kept [...] Ordinances? we have walked mournfully before [...] Lord of Hosts, and now we call the proud happy, [...], they that work wickedness are set up, yea, they [...] tempt God, are even delivered: well now, what [...] lowes? Then they that feared the Lord, spake [...] one to another; as if they had said, let not [...] things take any thing off the edge of our affecti [...] or quench any flame of our love; did God ta [...] ­ny notice of this now, that he had any such fri [...] [Page 133]in the World: yes saith he, God hearkened, and heard, and a Book of remembrance was written before him, for them that feared the Lord, and that thought upon his name, and they shall be mine, saith the Lord of Hosts, in that day when I make up my Jewels, and I will spare them, as a man spares his own Son that serves him: there is a time a coming, the day will declare, whether it be best serving God or the Devil: well then Beloved, as ever you would hold fast the Pro­fession of your Faith, take heed of the errour of the wicked, never think it vain to serve God, though you may loose by it; for if you loose for him, ye shall never loose by him.

Thirdly, Would you hold fast the Profession of your Faith, then lay up the word of Faith in a good and honest heart. Luke 8.15. It is said there of the good ground; they are, they which having heard the Word, keep it, or hold it fast: where do they lay it up now, in a good and honest heart? so that you must pull out his heart before, that you can pull out the Word; and will any man suffer his heart to be torn from him? you will never hold it fast, till you lay i [...] up in a good and honest heart; if it be onely in the hands of a Bible, is in your hands, or in the head, it will be gone; but if it be in your hearts, you will never let it go: therefore observe, saith he, Having heard it, they keep it, and hold it fast in an honest and good heart, and b [...]ing forth fruit with patience: they had a great deal of sufferings, to bring forth with patience; for if they were not un­der suffering, what [...] were there of patience? Well Beloved, con [...] a little further, as to this, [Page 134]the connexion between the Verse preceding the Text, and the Text, saith he, Let us draw near [...] a true heart in full assurance of Faith, having our hearts sprinkled with an evil Conscience, and our bodies washed with pure water: Let us hold fast the Profes­sion of our Faith: the purity of the heart is the best preservative of the Faith, 1 Tim. 3.9. holding the mystery of the Faith in a pure Conscience: a good and honest heart will never part with the mystery of Faith.

Lastly, Would you hold fast the Profession of your Faith, then look much to, and often consider Jesus Christ, the Authour and finisher of your Faith. David had got the faculty of walking with God, and how was it, saith he, I will keep thy loving kindness before mine eyes, that I may walk with thee. Oh, if we do but keep the loving kindness of God in Jesus Christ before our eyes, we shall certainly keep the Faith, saith the Apostle, Having a High Priest over the House of God, let us draw near and let us hold fast a High Priest, that is, Jesus Christ, our great High Priest. Heb. 3.1. Wherefore, holy Brethren, be partakers of the Heavenly Calling, consi­der the Apostle and High Priest of our Professi [...] Christ Jesus, Heb. 4.14. Seeing then, that ye have a great High Priest, that is passed into the Heaven [...], Jesus the Son of God, let us hold fast our Profession, Heb. 12.2. Looking unto Jesus, the Authour and finisher of our Faith, who for the joy that was [...] before him, endured the Cross, despised the sham [...] and is set down at the rig [...] and of the Throne [...] God. Oh let us be thin [...]ing of, and looking [...] [Page 135]this Jesus. You will say, what shall we think of him? Oh think of this condescention in the world, of that vouchsafement, which as was never the like of his: how he humbled himself, and suffered from God and man: Think how he became poor, that was rich, that we that were poor, might become rich: Think how he became a curse, think how he became sin for us, think what a good Confession he made before Pontius Pilate, even to the death, and was obedient to the death: Think how he conquer­ed death by dying, and how he rose again by his Almighty Power, and is ascended into Heaven, and ever lives to make intercession for those that come to the Father through him: Think how he lived here on Earth in a sad condition, and joyed in it, to that it might be for our good, and shall we leave such a Christ as this? Oh can you look upon Christ, and leave the Profession of your Faith? it cannot be, keep Christ before your eyes, make him your pattern, and you will not, you cannot do a­miss, He that saith he abides in him, ought to walk as he walked: He walked in obedience all his dayes, and was obedient to the death: So must we, we must walk in obedience all our dayes, though we dye for being obedient: You see now, how many Arguments there are, for your holding fast the Pro­fession of your Faith: There are many now that might be added, but the time is past: therefore I shall shut up all the words of Jude, from the 20. Verses of his Epistle, to the end; But you, Beloved, building up your selves on your most holy Faith, praying in the holy Ghost, keep your selves in the love of God, [Page 136]looking for the mercy of our Lord Jesus Christ unto eternal life, and of some, have compassion, making a difference; and others say with fear, pulling them out of the fire, hating even the Garments spotted by the flesh. Now unto them that is able to keep you from falling, and to present you faultless before the presence of his glory, with exceeding joy, to the only wise God and Sa­viour, be Glory and Majesty, Dominion and Power, now and ever, Amen.

I Began this Scripture the last Lord's-Day in this Congregation. I told you then, there were three Doctrines obvious in the Text: The first was,

Doct. 1. That it is the Duty of Christians, To Remember those Truths that they have heard and re­ceived.

Doct. 2. That it is the Duty of Christians, to hold fast the Truths, that they have heard and recei­ved.

Doct. 3. That continued Repentance, is the Duty of Christians, as well as initial Repentance. Remem­ber therefore how thou hast received, and heard, and hold fast, and repent.

The first of these Doctrines, I applyed my self to, and applyed to [...]he People the last Lord's-Day, and shall not now say any thing of it; but proceed to the next Doctrine, That it is the Duty of Chri­stians, To hold fast the Truths, that they have heard and received. That which the Apostle enjoyns on Timothy, is, in proportion the duty of all Christi­ans, 2 Tim. 1.13. Hold fast the form of sound words, which thou hast heard of me in faith, and love, which is in Christ Jesus. The whole intire Body of Divine Truth. Hold it fast, against all opposi­tion whatsoever. Now if they that are themselves Teachers of the Truth to others, must hold fast the Truth, according to the Plat-form that hath been delivered to them; then much more is this the du­ty of private Christians, who are supposed, not to have that latitude of parts and gifts that Teachers have: And therefore you shall find, that Christ requires this, not onely of the Pastors, but of the Members of his Church, Rev. 2.24. speaking not onely to the Angel, but to the Body of the Church [...] But to you I say, and to the rest in Thyatira, as m [...]ny [...] have not this Doctrine, and which have not known the depths of Sathan, as they speak, I will put upon you none other burden, but that which you have already [...] hold fast till I come. As if he should say; This is [Page 139]all I require of you my People, keep your selves, and hold fast that which you have till I come. And so in the 3d of Rev. 11. Behold, I come quickly, hold that fast which thou hast, that no man take away thy Crown. As if he should say, That Divine Tru [...], that thou hast heard and received, it is thy Crown, thy excellency, therefore hold it fast. This Duty of holding fast the Truth, is urged in many other places of Scripture, under other expressions; as that of continuing in the Word of God. Christ says, If ye continue in my Word, then are ye my Disciples indeed. And continuing in the Faith, Act. 14.22. Paul and Barnabas visiting the Chur­ches, exhor ed them to continue in the Faith. And so those terms, of being rooted in the Truth, of standing, and standing fast, and many others, they all inforce this Duty. Now for the better hand­ling of this Point, I shall do these four things;

• First, I will shew you, What Christians are to hold fast.
• Secondly, How they are to hold this fast.
• Thirdly, Why they are to hold fast that they have heard and received.
• Fourthly, I will apply it.

First, What Christians are to hold fast: The Doctrine says, They are to hold fast the Truths they have received. Now Truths are of two sorts:

1. Some are Natural and Moral.

2. Some are Supernatural and Divine Truths: Called Truths of God; because they come from God, and conform the Mind and Soul, that receive them, to the Image of God.

Now, though it is true, it is good for a man to be right in Moral things, and to know, and cleave to that which is Truth in Morality; yet the Truths that we are here called upon to hold fast, they are Divine Truths, Supernatural Truths, Truths in Religion, Truths in the things of God.

Secondly, Again, Religious and Divine Truths, Truths of God; they are, either such as are so in name, and in the estimation of some men; or else they are such Truths, as are Truths of God, in the truth and reality of the thing: Now, when I say, that Christians are to hold fast the Truths they have received, the meaning is not, that what ever any man, or company of men, offer as Truths, should be received, and held fast; for then we must hold fast many Errours: But what ever men call Truth, or offer as Truth, we must examine it by the un-erring Rule of Truth, that is, the Word of God: In these things, it is a clear Canon, which we have, 1 Thess. 5.21. Prove all things, hold fast that which is good. Prove them by the Word of God, and if they hold Truth by that, then receive them, and hold them fast. Divine Scripture-Truths we are to hold fast.

Thirdly, Scripture-Truths, Truths that are grounded and warranted in the Word of God, they are either such as are immediately and expresly laid down in Scripture, or such as are mediately contained in Scripture, and by deduction drawn thence. Now those Truths, that are immediately and expresly laid down in Scripture, we are with out dispute, to receive and hold fast. But those Truths, that are drawn thence, we may make use [Page 141]of our Reason to examine them by the Word; and so far as we see them to be drawn from Scripture, we are to receive them, and hold them fast.

Fourthly, Divine Truths from Scripture, are of two sorts: Either the great and weighty things of the Truth of God, and of Religion, which we call Fundamental Truths; or else they are those things that are of less weight in Religion, and yet Truths of God. Now we are not onely to hold fast those Truths of God, that are the Fundamental Truths; as, That there is a God, and but one God; and, That there is a Trinity of Persons, in Unity of Essence, Father, Son and Holy Ghost; and that there is but one Mediator between God and Man, the Man Christ Jesus; and that He is both God and Man in one Person, and that he hath given full satisfacti­on to Divine Justice, for all that by Faith close with him, and the like.

These are the great Points in Religion; these we must be sure to hold fast. And not onely these, but even the lesser: Those Truths of Religion, that comparatively, are, far less then these, we must hold them fast. You know what our Saviour says of the Commands: There are some that are the first and great Commandements; and there are others, that are the lesser: But whosoever shall break one of the least of God's Commandements, and shall teach men so, the same shall be least in the Kingdom of God. So, whosoever shall re­nounce the least Truth, God will be eaven with him for it. For those Truths of God, which are [...] and small, comparatively, they may be of [Page 142]great weight and consequence in their Sphere. L [...] ­ther said, Let Heaven run together as a Scrowl, r [...] ­ther then one Filing of Truth should be parted with Surely, those Servants of God, the Martyrs, were not so prodigal of their lives; but knew what they did, when they suffered for such Truths, as men now call Trifles, and not worth standing for; the least Truths of God must be held fast.

Thus you see, What we must hold fast; Divine­Truths, Scripture-Truths, whether greater, or les­ser; we must hold fast, what we have received. I should, but that I fore-see the time will prevent me, answer an Objection. Is there nothing to be held fast but Truth? Doth not the Apostle bid the Thessalonians, in the second of the Thessalonians, the second Chapter, and the fifteenth Verse, Hold the Traditions which ye have been taught, whether by Word, or our Epistle? The Papists make much of this, Place for their unwritten Traditions. In a word, know this; Though there were some Doctrines of Faith, and Matters of Practice, which, when Paul writ this Epistle, were not expresly to be found in Writing, that had been Preached by the Apostles; yet this will not, in the least, infer, that now, when the Canon of Scripture is compleated, there should be such unwritten Traditions, to which we are to give up our Faith.

I go on to the second thing; and that is to shew, How we must hold fast the Truths of God, that we have heard and received.

First, In our Judgments, being fully resolved, and settled in our Judgments concerning them, not wavering about them, nor suffering our selves by [...]ny means and ways, to be removed from our stedfastness in them. Says the Apostle, 2 Pet. 3.17. Seeing you know these things, beware lest you also, be­ing led away with the errour of the Wicked, fall from your own stedfastness. Take heed you be not re­moved in your Judgments; Hold fast what you have received, and suffer not every Wind to blow you off from them.

Secondly, We must hold fast the Truths we have heard and received in our Wills, and Affections, in our love to the Truth; we must receive the Truth in the love of it, or else we shall never keep the Truth; Love is the strongest hold-fast in the World, no man will part with that which he loves: What makes [...]he covetous man so unwilling to part with his Money, but because he loves it? What makes the lustful sinner so unwilling to part with his Lust, he will part with Heaven, rather then with his Lust? Why, it is because he doth so love it. If men did love the Truth, they would hold it fast.

Thirdly, You must hold fast the Truth, in the Profession of it, Heb. 10.23. Let us hold fast the Profession of the Truth, or of the Faith, without wave­ring. We must not onely believe with the Heart, but confess with the Mouth, if we would be saved: When Teter denyed his Master with his Mouth, [Page 144]and said, I know him not. I am perswaded, he de­nyed him not in his heart. It is a dangerous thing in words, or outward Profession, to renounce the Truth, or any part of it. Hold fast the Profession of the Truth.

Fourthly, We must hold the Truths of God fast, in our Life and Conversation; this the Apo­stle calls, Walking in Christ; and holding forth the Word of Life, in a blameless and harmless Con­versation, We must hold fast the Truth of God in our Lives.

Fifthly, We must do all this Constantly; Hold fast the Truth in our Judgment, and Affection, and Profession, and Conversation, constantly, and at all times; as David, I have inclined my heart to perform thy Statutes always, even unto the end: We must not onely in times of calmness and serenity, when we may have all the peace, and applause of the World, hold fast the Truth and Profession of it; but in stormy Times, when Truth may burn a man's fingers, if he hold it; yet even then we must hold it fast.

Sixthly, We must hold fast the Truths we have received Resolutely, against all opposition whatso­ever, whether of Friends, or Foes. Paul would not bate an inch; no, not to Peter his Brother, h [...] elder Brother in Christ, and in the work of the Go­spel; he resisted him to the face, and gave not place to him, no, not for an hour.

Thus should we hold fast the Truth, that we have heard and received in our Judgment, in our Will, and Affections, in our Profession, and in our Lives and Conversations. And thus hold them fast constantly, and resolutely, against all opposition, on the right hand, and on the left, both of Friends, and Foes; and that for these Reasons, which is the first thing I have to do; which is to shew you, Why we should hold fast the Truths of God.

First, For the excellency of Divine Truth; it is more precious then Gold, better [...]hen Rubies, and all that you can desire, cannot be compared with Truth. And it must needs be so, because it is the immediate Issue of God himself, who is the Fountain of Truth, and the Fountain of all Perfection and Glory. Natural men have said, Truth is the Daughter of Time. Divines say, Truth is the Daughter of God: Divine Truth is the Child of God, the Issue and Birth of God. And whoso­ever therefore, God hath pleased to deliver his Truth unto, they must be tenderly careful, that it be not deflowred and violated.

Secondly, It is our duty, to hold fast the Truth that we have received; because we have received it under the notion of those things, that have a kind of constancy in them. I say, we have received the Truth, under the nature of those things, that have a kind of constancy, and perpetuity in them. The Scripture speaks of the Truths of God, as an Heri­tage; Thy Testimonies have I taken for mine Heri­tage, saith David, in the 119. Psalm. Though a [Page 146]man's Personal Estate may be alienated; yet that which is his Heritage, this is unalienable in Law, it is a wrong done to his Posterity, if he parts with tha [...]: Truth is the Inheritance of the Saints, therefore they are to hold it fast. Again, in Scrip­ture, the Truth of God is called a thing committed to a man's Trust, 2 Tim. 1.14. That good thing which was committed unto thee, keep by the Holy Ghost, which dwelleth in us. That good thing! What was that? Why, the form of sound words; which, in the Verse before, he had bidden him hold fast: this is but a Reduplication of the same thing on him. The Body of Gospel-Truths, that was committed to thee, hold it fast; that good thing, a good thing: the Author of it is good, and it makes us good; all that is contained in it, is good Matter, and it tend to a good End, the saving of our Souls. This, saith he, hath been committed to thee, therefore keen it. A thing committed to a man's Trust, must be so kept, that it may be re-delivered, and re-delive­red intire and whole, and re-delivered to the same Person that did commit it to us, else we cannot be faithful to our trust. The Truth of God is com­mitted to our trust; we must so keep it, that we may re-deliver it, and re-deliver it intire and whole; and re-deliver it thus intire and whole to him that committed it to us, even to God. This [...] the Duty of all Christians, thus to keep the Wo [...] There is a committing of the Truth, to all [...] Church and Saints of God; as Jude tells us in [...] Epistle, verse the third, That ye should conte [...] earnestly for the Faith, which was once delive [...] to the Saints; the Faith, that is, the Doctrin [...] [Page 147]Faith, the truth of the Gospel, which was delive­red to the Saints. We have but one Gospel, and it was delivered but once: God means no more to deliver his Gospel, and the Truths of it; therfore you had need strive hard, to keep them, and hold them.

Thirdly, We should hold fast the Truth that we have received; because if we do not hold it fast, we do wrong God, and we wrong our selves, and we wrong the Truth, and we wrong our Poste­rity.

1. It is our duty, to hold fast the Truths we have received; because, if we do not, we wrong God; for Truths are more Gods, then ours: They are ours, as to the use of them; but they are his, as he is the Original and Author of them. Truths are God's Jewels; there is never a Truth of Religi­on, but God owns it as his; and for us to barter away any of these Truths of God, it is Sacriledge, it is a robbing of God, it is a wrong to God. This is that God complains of, by his Prophet, in the second of Jeremiah, the eleventh and twelfth Ver­ses, Hath a Nation changed their Gods, which are yet no Gods; but my People have changed their glory, for that which doth not profit. Be astonished, O ye Heavens, at this, and be horribly afraid; b [...]ye very desolate, saith the Lord. The Prophet, indeed, speaks of a total forsaking of God, and all his Truths; but there is, in the forsaking of every Truth, a proportion of wrong to God.

2. It is a wrong done to the Truths of God, when men having received the Truth, and embra­ced it, hold it not fast, but cast it off, this is a wrong to the Truths of God. We say, it is less reproach to a man when he comes to my house, to shut the Door against him, and not receive him in at all, then when he hath been in a while with me, I turn him out, all the World will now think I find cause to be weary of him. They who have sh [...] their hearts against the Truth, and never gave a [...] entertainment to it, they are less injurious to i [...] then they that have received it, and professed it, and yet turn from it. These tell the World, that the Truths of God are not so sweet, and worthy of their entertainment, as they supposed them to be.

3. This is an injury and wrong to our selves; this is a wrong to our Credit and Reputation. Now, though we may not make Credit our End in Reli­gion; yet we may make use of our Credit or Re­proach, as an Argument to hold fast the Truth: and this is injurious to our own Souls, John 8.31. Th [...] Jesus said to those Jews which believed on him; If ye continue in my Word, then are ye my Disciples. Indeed here Christ doth seem to distinguish his Disciples he hath some that are so in name, that are not so is deed; and he hath some that are so in deed, and [...] truth: and of these he gives a Character here, If [...] continue in my Word. You now profess to beli [...] my Word; but if you hold fast, and continue [...] my Word, then you are my Disciples indeed: [...] if you continue not in my Word, you have [...] [Page 149]name of Disciples onely, and that will not save you. You can never be saved, unless you be in­deed the Disciples of Christ; and you can never approve your selves to be the Disciples of Christ indeed, if ye continue not in the Truth, 1 Joh. 2.24. Let that therefore abide in you, which you have received and heard from the beginning, If that which ye have heard from the beginning, shall remain in you, ye shall continue in the Son, and in the Fa­ther, Hold fast the Truth of God, which you have received, then shall you continue in the Son: If the Truth of God, which you have received and believed, remain in you, and be held fast by you, ye shall continue in the love of the Father and Son, but not else; according to what he expresseth again; Whosoever transgresseth, and abideth not in the Doctrine of Christ, hath not God, therefore he can­not be saved; he that abideth in the Doctrine hath the Father and the Son. Therefore, as you would be saved, hold fast the Truths you have recei­ved.

Now here (but I have not time to speak to it) is a Case of Conscience; Whether every errour doth cut a man off from God? Answer, No, God forbid: But this we cannot speak to now.

Fourthly, They that hold not fast the Truth of God, are injurious to their Posterity. Our Fore-Fathers holding fast the Truth of God, in the day of their Trial, and sealing it with their Bloud, was [Page 150]the means of transmitting the purity of the G [...] ­spel to us their Posterity; and, if we, in our Ge­neration, hold no fast the Truth of God, but car­ry it loose in our Consciences and Judgments, and we let it fall out of our hands and hearts, we forfeit the Truths of God, not onely from ou [...] selves, but also from our Posterity. Thus you see, we shall wrong the God of Truth, and the Truth of God; we shall wrong our selves, and our Po­sterity, if we hold not fast the Truth we have recei­ved. Thus we have the Reasons of the Do­ctrine.

FRom this Verse we may observe three Doctrines.

Doct. [...]. That the peoples eyes must be taught by the Ministers holiness of life, as well as their ears by the Ministers soundness of Doctrine.

Paul did not reach one thing and practice another; he practised as he preached, and he both practised and preached the forementioned Duties in the Verse before the Text. And to this end the Lord appointed a Mini­stry to be perpetuated through all ages of the World: And it is the Lords appointment that peoples ears should be taught by the Ministers holiness of life, as well as their ears by their soundness in Doctrine; and this is ne­cessary for the Minister himself, and necessary for the, people: No marvel then that a faithful Ministry is the Butt of the Devils malice, or his craft and cruelty, and that the Devil hath in all Ages attempted and endea­voured utterly to overthrow the Ministry, or topoyson and fly-blow it shamefully; and this is the method where­by Satan hath endeavoured to fly-blow the Ministry Why then see the folly and madness of those people who affect or cry up those Ministers who do not reach their people with sound Doctrine, or a holy life; and whe­ther there be not such Ministers which do not teach their [Page 170]peoples ears with soundness of Doctrine, or their ey [...] with a holy life? and whether there be not such people as do cry up such Ministers; and whether or no [...] people are not guilty of spiritual folly and madness? judge ye.

Doct. 2. A Ministers soundness in Doctrine and holi­ness of life and conversation, doth lay a very great ob­ligation on a people to a due conscientious practice of every commanded duty. The Apostle, we see, maketh his Preaching and Practice an argument to excite the Philippians to the fore-mentioned commanded duties, as is in the Text, and the verse before the Text.

As first of all, the Appellations and Titles given in Scripture to such Ministers whose Doctrine is sound, and whose Lives and Conversations are exemplarily holy.

They are called, 1. The salt of the Earth, as Mat. 5.13. read that, saith Christ to those great Teachers of the Gospel, and Dispensers of his Oracles, and in them to their Successours. Salt hath two things in it, namely, Sharpness and Savouriness; and thus Ministers, first must rebuke sharply, that people may be sown in the Faith, as Paul enjoyns Titus, as in the 1. of Titus and 13. verse. And secondly, Ministers must speak savoury things to every person, and to every palate, that their people may be savoury both in heart and life; but to be as unfavoury as stinking carion in the nostrils of Almigh­ty God, under such a savoury and seasoning Ministry, this is woful. It is the nature of salt to cause barrenness where it seasoneth not, therefore we read of Abimel [...] in Judge, 9. ver. 45. that be swed the City with salt: So that people who live under a sharp and savoury Mi­nistry, and are not seasoned therewith, and preserved from purrefaction in their fin and corruption thereb [...] their case is very dangerous.

2. They are called again the Light of the World, in Mat. 5.14. read that. As for their Doctrine, the Salt of the Earth; so for their Lives, the Light of the World; and they must therefore lead convincing lives, as John 5.35. read that; it is there said of John the Baptist, our blessed Lord and Saviour gives him this commendatory Character, or Testimonial, That be was a burning and a shining light, burning in himself, and shining to o­thers: Or as it was said of Basil, Thundring in his Do­ctrine, and lightning in his Life and Conversation. Now if good Ministers be the light of the world, then hence we may infer,

2. Inf. 1. That without a godly faithful Ministry the world lyeth in darkness, ignorance, errour, sin and misery. It is said of Galilee, in Mat. 4.16. That the [...] who sate in darknese, saw great light, read that. Why, had they not Priests and Levites? I answer, they had indeed sorr, Priests, but they had not a faithful Mi­nistry; and therefore the Evangelists rells them they sate in darkness, yea, in the region and shadow of death, notwishstanding the sorry sottish Priests they had, But, when they had a faithful Ministry, they are said to see a great Light. Again, If good Ministers be the light of the world, then we may draw this Corollary, That to be offended at the light of a faithful and powerful, Mini­stry, argues and speaks a very sinful and wretched frame of heart. Nothing is to excellent, but some will be dis­pleased at and with it, as Eccles. 11.7. Even the light it self we know is offensive to sore eyes; and this the burning and shining light of a godly and faithful Ministry is offensive and terrible to some; but who are they? fore diseased souls, the Lord knows. The Ark of God, which was the monument of his presence, whom did it smite with Emrods but the Philistinet? What then, is the Ale-bench more easie to thee than thy Pew is to thee in [Page 172]this place? than a Conscience, Soul-searching Ser­mon? what, art thou offended at a powerful faithful Mi­nistry? Oh fearful plague-tokens!

3. To do all that man can do to put out the Light, this is worse. It is the most horrid, hellish plot, that can be assigned or named; and of this I am sure the the Church of Rome cannot plead not guilty, which like the Scribes and Pharisees, take away from the people the key of knowledge, and shut up the Kingdome of Heaven against men. How terribly doth our blessed Lord thunder-strike those stupid Pharisees for this? Mat. 23.13. And as did the Pharisees, so did the Papists: For 1. Heretofore they made it a mortal sin to read Gods word. 2. Afterwards they clogged the liberty they granted with such cautions and restrictions, as tha [...] [...]ry few escaped of those that were within the reach [...] the Inquisition. 3. Those clogs contented not, but now it is thought fit utterly to deny liberty, and can there be a more horrible hellish plot assigned than this, to take from people their knowledge of salvation? And thus the Church of Rome, whether they have Church-snuffers or not, to be sure they have Church extinguishers, and va­rious means to put out the light. Oh fearful is this! as in John 3.19, 20. That is the reason men hate the Light, because their deeds are evil.

Again, If good Ministers be the Light of the world, then hence may we draw this conclusion, that it con­cerns people very nearly to believe in the light, and-to walk in the light, and to work while the light lasteth, at our blessed Saviour exhorteth in John 12, 35, 36. read that. God sets up his Ministers as Lights, as Candles on the candlesticks of his Church, to awaken men, and to light men unto eternal life: And ought not people to pray hard, and work hard while the light lasteth? Go [...] removes many times the candle and candlestick, and [Page 173]makes the Sun to go down at noon-day, as Amos 8.9. So darkens the earth at clear day. Good Ministers they are called the Light of the world, and they are cal­led.

3. Stars, as in Revel. 3.1. And who are meant by the seven Stars? Rev. 1 ult. they are the Angels, that is, the Ministers of the seven Churches. Now the Stars are said to affect those inferiour bodies, 1. By their in­fluence. And thus godly and faithful Ministers, by the influence of their lips, they feed many with the bread of life. 2. By their regular motives of their lives they con­firm many. 3. By the light of both they confirm many: one while their employment is to instruct poor souls, and so they are like Stars shining in a dark winter night; another while they are to converse in their courses, Judg. 5.20. Now to enjoy and live under the Ministry of such Stars, and yet to walk in darkness, and to have fellowship with the works of darknesse, to remain unconvinc'd, unconverted, unhumbled, unmortifi­ed, unfruitful, this is woful, this is a very lamentable state.

4. They are called the Lords Messengers, and Em­bassadours, Mal. 2.7. And the Ministers of the Go­spel, for indeed the Ministers of the New Testament they are no where called Priests, they are called Embas­sadours for Christ, 2 Cor. 5.20. Godly, faithful Mi­nisters are the Lords Messengers and Embassadours in matters concerning the soul, the precious, immortal, never dying soul of man, not in the matter [...] of this life, but for the soul. Now this is no mean employment to treat with God for the soul.

5. They are called the Lords Husbandmen. Gods Church is his husbandry, 1 Cor. 3.9. And Ministers are Gods Husbandmen: naturally we are. like a barren wilderness; now the Lord sends his Husbandmen to [Page 174]those barren wildernesses, to make it a fruitful Paradis [...] Now for Gods Husbandmen to plow, fow, and [...] row, and yet no fruit, no crop, Isa. 5.6 When Gods Vineyard brought forth no fruit, I will take away all their rainy clouds, saith God; you shall have clouds, but you shall have clouds without rain; you shall have Ministers still, but such as shall never do your souls any good.

Well, you see the titles given to them in Scripture: they are c [...]lled the Salt of the Earth, and the Light of the World, and Stars, and the Lords Messengers and Embassadours, and Husbandmen; all which doth import a very great obligation lying on a people who live under such a Minister and who live under, and practice every commanded duty.

1. Inference. 2. Dangerous and fearful is the estate of those who have enjoyed, and lived under, and have not been wrought upon by such a Ministry. And this will ap­pear if we consider, 1. How fearful a sentence the Lord Jesus Christ hath given to those that live under, but despise, and pro [...]t not by the Ministry of his faith­ful servants, Mat 10 14, 15. And do not think that Christ said this touching the Ministry of the Apostles on­ly, cert [...]inly the Lord Christ would have it to be un­derstood of the Ministry of all his faithful servants, whom he f [...]ndeth to teach his people John 13.20. whomsoever he sends and 16, He that despiseth whoms [...]ev [...] [...] send, des [...]iseth me. Then is the message of the Lords faithful Messengers received aright, when people do not only [...]ea [...], but receive it and bring forth fruit, as our blested Lo [...]d speaks of good hearers, Mark 4.20. Those are they that hear, and receive the fruits [...]own in good ground: [...]nd thus our blested Lord expounds himself, Mat. 11 24. He telleth us there, that they of Caper [...] ­um shall be in a worse case than they of Sodom and Gomor­rah; [Page 175]and why? because they repented not at Christs Sermons and Miracles; they were not to be seen in their lives, notwithstanding Christs Ministry, notwith­standing Christs preaching, and his thiracles among them, they did not amend their hearts and ways: Oh how fearful a sentence hath our Lord Jesus Christ de­nounced against such!

2. If a people be not wrought upon by such a Ministry what hope can such a people have, that any thing sh [...] do their souls any good? for is not the Ministry of Gods faithful servants the power of God to salvation, and the ministration or the Spirit? 2 Cor. 3.8. That is that Ministry whereby the spirit of grace and holiness is in­fused into the hearts of the Father's chosen ones in Christ Jesus. The Poet speaks of excellent Musicians, who, by power of their musick, made stones to leap in­to a wall A godly, faithful Ministry hath done more it hath taken the stone out of mans heart, and hath given them new hearts, it hath made all the commandments of God easie to many a poor soul, because it loves its Father, its Redeemer, and [...]omforter. There is a kind of obedience in a godly faithful Minister; and if this will not do, nothing will, as in Luke 16.31.

3. Is not the cause of the non-proficiency of such a people under such a Ministry in themselves? Oh men do hinder the fruit of the word of their own souls, the pow­erful operation and working of the word on their own souls! the Lord prophecies that sentence on the Jews, Matth. 13.14. He layes all the blame on themselves, and assigns their own sins, and the reason and cause of it, as in Verse 13. And thus our blessed Saviour ex­pounds the Parable of the Sower, shewing how many that hear the word are never the better for it; and be lay [...]th the blame on themselves, as in Luke 8.14. what then, hast thou not profited under the Ministry of the [Page 176]Lords faithful servants? Oh lay the blame on thy [...]

4. Consider, hath not [...] the Lord himself a hand in [...] proficiency, or non-proficiency under such a Minist [...] surely the Lord hath a chief hand in making the Min [...] ­stry of his servants fruitful or not fruitful to them [...] enjoy it: Now to enjoy and not enjoy, is it not a fea [...] ­ful sign that ye are not of God? as Joh. 8.47. Is it not a sign that thou art not of Gods Elect, at least of Re­generation? But you will say did not the Jews hear Gods word? Yes, they did, with their bodily cars, but they heard it not with faith, submission, and fruit­fulnesse, and therefore our blessed Saviour tells them, they were not of God, that is, they were at least in [...] unregenerate, if not in a reprobate condition: And so John 10.26. Ye are those Goats (saith Christ) that must stand at my left hand in that great day; And then Unbelievers shall teflect on themselves, not on Christ Ministry by the mouths of his servants.

But if any should say, what then, will you say th [...] all of us are Reprobates that are not wrought on by your Ministry?

I say not so; for that seed which hath been sown on you, may do your souls good hereafter, though [...]t hath done them little or no good as yet.

But secondly, this I may boldly say, that if any of you die in your present state, unconverted, unregene­rate, you will carrie with you to your grave as fearful marks of reprobation, as any we can find in the whole book of God. John Baptist compares the Mini­stry of the Gospel to a Fan, in Mat. 3.12. When the Lord Jesus maketh use of the Ministry of his faithfull servants among the people, when he maketh use of those Fans, it will appear who among them are wheat and shall be gathered into the Lords Garner; and who among them are chaff, and shall be cast into the [...]. [Page 177]And now whether the present state that you have li­ed under, and are not yet wrought upon by a faith­ful Ministry, be not very dangerous, judge ye? And so much may suffice for the Doctrinal part.

If it be so then, That a Ministers soundness in doctrine, and holiness of life and conversation, doth lay a great ob­ligation on a people conscientiously and duly to practice every commanded duty; Then first of all, the first Use we shall make of this Doctrine shall be by way of Tryal and Examination, and that in two particulars.

1 Branch of the Use of Tryal.

First, Whether you in this Parish, in this place, you here before the Lord do make conscience of the due practice of every commanded duty?

Secondly, Whether the Ministry you have enjoyed and lived under, doth not lay a great obligation on you so to doe?

For the first of these, Whether you here before the Lord do make conscience of the due practice of every commanded duty in obedience to Almighty God, you may try your selves by these three excellent Ingredients.

First, Universality, Canst thou in the witnesse of thy conscience say, that through grace thou dost every, as well as any part of the Lords revealed will, so far as thou knowest it?

2. Vniformity; Dost thou do all without prejudice or partiality?

3. Vbiquity, Art thou the same at [...]ome as abroad, in thy Closet as well as in the Congregation? and dost thou mind inward and secret, as well as open and out­ward holiness? What saith conscience to this?

As first, Hath commanded duties a throne in your own souls and conscience. Secondly, Have they a throne in thy Family.

First Have commanded duties a throne, in your own [Page 178]fouls and consciences? Is your hearts fully possest [...] the power of those divine and heavenly truths, [...] you have often heard, which hath been again and again inculcated upon you, as it was upon the Thessaloni [...], 1 Thes. 1.5. their carnal principles were confuted, th [...] passion moderated, their lusts mortified, their self-ends consounded; are yours so? Have commanded duties a throne in your souls and consciences? Oh that all your consciences could give a satisfying answer to this Quaery.

Secondly, Have commanded duties a throne in your Families; do you make conscience of Family duties are your houses Bethels, that is, houses of God, houses of Pray­er, are they habitations of Holinesse and Righteousnesse? do you make conscience of relative as well as of personal duties? Oh that all your consciences could give a satisfy­ing answer to this Quaery.

2. Branch of the Use of Tryal.

But now the second Branch of this Use of Tryal and Examination, is this; Whether the Ministry you have enjoyed and lived under, doth not lay a very great ob­ligation on you, to put in execution every commanded duty, as Rom. 10.6, 7, 8. that is, the Word of Faith we Preach; read that place: and may not we take up that with some variation, and say, You have heard of the disease, the misery, and remedy. When the great God shall arraign thee at the great and fearfull Day; and shall [...] thus, Thou rebellious wretch, why didst thou not forsake thy evil wayes, thy drunkennesse, thy [...]ipling, thy covetousnesse, thy snuffing at purity, thy inve [...]erate heart and spirit against my holy wayes and Ministers? why didst thou not forsake thy evil wayes? wilt thou be able to say, Lord, I lived under 1. A so I betraying, non-resident, Minister, one [...] made it his businesse to fleece indeed, not to feed [Page 179]the flock; or 2. Under a foul-poysoning Innovator; or 3. Under a soul-pining dry nurse; or 4. Under a soul-misguiding guide; or 5. Under a soul unsetling temporizer: or 6. Under a soul-destroying discounte­nancer.

1. Canst thou say that thou livest under a soul-betray­ing, non-resident Minister, one that made it his business to fleece, and not to feed the flock? one that looked af­ter the wool and fat of the flock; the fleece, but never minded the flock, but non-residency hath been hitherto decryed, as that as breeds a Minister idle and erroneous, or licentious? but wilt thou be able to say. Lord, I lived under such a Minister, that was a soul-betraying Minister, one that was greedy of Livings, and had perhaps two or three, or four, but so bad a man, that the worst was too good for him? or wilt thou be able to plead, or canst thou say.

2. Lord, I lived under a soul-poysoning Innovator, one that was for formality more then reality of true wor­ship; one that preached such Doctrine as did not season, but poyson and destroy the souls of his hearers; such are Romish Teachers, Jesuites, Priests and Seminaries, who so affect the outward pomp, as they neglect the inward power of it? Wilt thou be able to say, Lord, I lived under the Ministry of such a one, who was more realous for the formality of thy worship, than the reali­ty; more zealous for those things that will not [...] the tryal of the Lords day of appearance, than for the su [...] ­stance of Religion: Or

3. Canst thou plead that thou livedst under a soul pining dry Nurse, one that did not, or could not seed us with the sincere milk of thy Word, one from whom thou never heardst a soul-solid, a soul­working Sermon all thy life? I appeal to your [Page 180]Consciences, have you not heard often of your miser [...] and Gods mecy, and Christs merits? Have you not he [...] often of the necessity of a holy life? Oh the conviction informations, exhortations, perswasions, directions, you have enjoyed and lived under! Hath not thy state [...] nature been ripped up, and the Anatomy, (not of the Councel of Trent) but of Gods Book, been shewed to thee? What shall I say, hath not Hell and Damnation to all rebellious, and Heaven and Salvation to all true penitent souls, been preached to you?

4. Or canst thou say that thou livedst under a soul­misguiding guide, as 1. A blind Seer, a blind Watch­man, a blind Leader of the blind, one who knew not Hea­vens way? Canst thou say thou livedst under such a crea­ture that is not to be found in Christs Catalogue, an I dol­preacher, as in Psalm 135.15, 16, 17. verses, read that, Or 2. if not ignorant, yet one so vicious, that he pul­led down more with his foul hand, then he built up with his fair tongue? Canst thou say thou livedst under one, who by his conversation gave his Doctrine the lye? Wilt thou be able to plead thus at the great day? or wilt thou be able to say

5. That thou hast lived under a soul-unsetling Tem­porizer? what would he not do rather then he would lose his Living? which made me think Religion to be but a fancy. Wilt thou be able to say at the great Day, Lord, it was my sad lot and portion to live under the Mi­nistry of such a one, who tuned his Fiddle to the times of every one? I, or lastly,

Wilt thou be able to say thou livedst under a soul­destroying Discountenancer of all purity and holiness? one (perhaps) though no dunce, or drunkard, yet a profane scoffer, one that preached holiness out of his Pulpit, and Parish, and House, and the like.

But first of all, we can through grace appeal in this [Page 181]case both to the Lord and to your selves, that it hath not been so with you.

2. Consider how unexcusable you will be, if you live and dye in your ignorance, impenitency, and un­belief.

1. Consider, we can in this case appeal both to the Lord and [...] your selves. 1. To the Lord: we are able with an humble boldness to appeal to him, and say, Lord, thou knowest we have given this people warning, Ezek 3.18. Now blessed be the Lord, we can humbly appeal to his Majesty, Oh Lord, thou knowest we have warned the wicked to turn from his wicked way, and the profane from his profaneness, and the superstitious from his su­perstition, and the schismatical from his schism, and the formal from his formality, and the civil honest man from resting in his morality. Oh blessed be thyname, we have endeavoured to take off this people from all their sandy, quagmoiry foundations. Lord, thou knowest our pray­ers for them. And so

2. To appeal to you: And this was a very great comfort to St. Paul, that he could appeal to the peo­ple themselves, as Acts 20.26, 27. This was a great comfort to him; and blessed be the God of Grace, it is a great comfort to us, that we can take you to record, that we are pure from your blood; we have not ceased to declare all that the Father hath shewn to us; we have not been affrighted by any man, or mens frowns, nor debauched to conceal any part thereof by any mans smiles.

2. Consider how inexcusable you will be, if you live and die in your ignorance, impenitency, and unbelief, Ezek. 3.10. Observe it, if you miscarry for Eternity, the bloud of your souls will not be charged on us; nay, it will be on your own heads, And there fore the Apostle Paul, when the preached Christ to the Jews, and they [Page 182]opposed and blasphemed, their bloud was upon [...] own heads, as Acts 18.5, 6. Oh consider it! if you Ministers have been faithful, they are clear, and free and guiltlesse; the Lord will never charge the bloud of souls on them. Considet it therefore: how speech­lesse will you be at the great day, if you live and die in your sins? may not the Lord say of this place, as he did of Capern [...]um, Mat. 11.23. for thou hast [...] ­joyed the Ministry of many of my servants; Dars a­ny of you meet us in the day of Judgement, under whose Ministry you have lived in an unregenerate [...] ­state, and say that you have lived under a soul-be­traying, non-resident one; or under a soul-poyson­ing Innovator; or a soul-pining dry Nurse; or a soul-misguiding guide; or a soul-unsetled Tempo­rizer; or a soul-destroying dis-countenancer, in [...] unregenerate estate? The Lord will then make you to know what it was to have a faithful Labourer among you, as Ezek. 33.33. Then when you-shall be con­vinced in your own conscience, you shall then say, you heard all those things, and we cannot say [...] were unwarned, either in sin or danger; we cannot say we were untaught our duty, either to God [...] Man; we had precept on precept but we sligh [...]ed all warning, and exhortation, and direction, therefore now are lost and undone everlastingly. So much may serve for the first Use.

2. Ʋse of Direction.

The second Use, is a Use of Direction, which will fall into many very suitable and practical particulars, where­to I do beseech you to hearken unto, as the words of a dying man do commonly take the deepest impression [...] the surviving hearers. Now this may be, for all that [...] know, my last words to you in this place; therefore [...] beseech you to hear me: An interruption, a suspension [Page 183]of my weak worthless pains and labour among you there will be, for any thing I know, from this day; but observe, it is no Refignation from me, or my Reverend Brother; and therefore what other dissolution of the property and relation between your Pastour and you there may be, as of that mutual intercourse, I shall not account or call it a forfeiture of his place, whatever others may call it, let them call it what they will. Then hearken to my words, as the words of a dying man, yet not dead but alive, and perhaps shall nor die, but live and declare the Word of the Lord, and hold forth the Word of the Lord to you many a time in this place, when ever it plea­seth God to set open a door for me.

If it be so, That the Ministers soundnesse in Doctrine, and holinesse of life and Conversation, do lay a great obli­gation on a people duely and conscienciously to practice e­very commanded duty, Then from this Doctrine I would suggest and leave with you several words and hints of counsel: And oh that the Lord God of Heaven would effectually engrave and set them home on every one of your hearts!

My first counsel is this, That when the Lord taketh a­way such Ministers, whose Doctrine is found, and their lives exemplarily holy, you would then be duely apprehen­sive, and deeply sensible, both of the inflicting cause, and also of the meritorious deserving cause thereof.

1. For the inflicting cause: and that is the Lord him­self, Isa. 3.1, 2. Who is it that taketh away from a peo­ple the natural staffe, and the civil staffe, the spiritual staffe, saith the Prophet? The Lord, the Lord of Hosts. Whoever it be that is the instrument, it is certain it is [...] Lord himself that is the principal efficient cause of this judgement on a people; and this will appear, if we consider.

1. The Lord hath threatned his judgement on a re­bellious [Page 184]peoply, Amos 8.11, 12. I (saith the L) will bring this judgement on them. A most dreadful si­ritual judgement! Gods Word is the spiritual food [...] our spiritual lives; and therefore as the granting of [...] is a blessing indeed, so the withholding of it is a judge­ment indeed. This ireful, dreadful judgement the Lord we see, threatens, yea, that is not all, the Lord hath not on­ly threatned it, but

2. Inflicted it. As the Lord hath taken away his faith­ful Messengers and Embassadors.

1. Sometimes by death, out of the world, out of the land of the living. And thus the Lord took away the Prophet Enoch, Gen. 5.24 And

2. Sometimes by removal. Thus the Lord took away the Prophet Jonas from Israel, and sent him to Ninivie, as Jonah 1.2. And thus Paul and Barnabas went away from the Jews, and turned to the Gentiles, as Acts 13.4.

3. Sometimes by deprivation. A time there was when the good Priests and Levites were forced to flee their own places and possessions, 2 Chron. 11.13, 14.

4. Sometimes by Suspension. Thus a time there was, When it was said to the Seers, see not, and to the Pr [...] ­phets, prophesie not, Isai. 30.9, 10. Thus a time there was, when People would have Pastors, but would not endure faithful Jeremiah; and a time there was, that there was a Law made, Look ye speak no more in the name of Jesus, Acts 4.18. And a time there was, when Paul and Timo­theus, and Silvanus, were forbid to preach to the Gentiles, as 1 Thes. 2.15, 16. Thus we see the Lord hath inflicted this dreadful Judgement on a people; and the Lord hath divers wayes, and methods, and meanes to in [...] it.

3. Consider, The Church and people of the Lord hath been very sensible of the Lords hand in this Judgement, [Page 185]as we may see in Psal. 74.1. and [...] verses compared. Why, what is the matter? as if they have said, God was wont heretofore to give us signes and tokens he would even work miracles for us; the Lord would send us some Prophets to converse with, and instruct us; we had those that could tell us how long our troubles should last; but now we see no sign, the Lord leaveth us, as it were to the wide world and how sen­sible was the Lords Church in this judgement? as ver. 1. of that Psalm. This is the first endeavour, We are to he duely sensible, and deeply apprehensive of the inflicting cause of such a Judgement; and that is the Lord himself.

2. Of the meritorious Cause, and that is Sin. Say not we, it is long of such or such, but it is long of our selves, we may thank our selves for this, and we ap­peal to your selves, whether this judgement may not be charged.

1. From the general unflexiblenesse, & untractable­nesse of people under the Ministry of the Word: For this very cause the Lord plagued, and poured his ven­geance upon the Ten Tribes, as in 2 Kings 17 from ver. 13 to 19. The Lord testified against Is [...]ael by all the prophets, and by all the Seers, saying, Turn you from your evil wayes; notwithstanding they would not hear. And for this very cause did the Lord afterwards plague all Judah, as Jer. 29.17, 18, 19. And for this very reason did the Lord Jesus Christ remove Paul from Jerusalem, because the people ware a st [...]ff necked people, and they would not receive Paul's estimony concerning Jesus; as Acts 22.18. Paul had a great desire to stay at Jerusalem, as appeared by his reasoning with the Lord, ver. 19, 20. But what saith the Lord Christ? ver. 21. N [...]w can England, can London plead not guilty of this hainous provocation, a generval un­flexiblenesse, untractablenesse, under a Conscience-ransacking, [Page 186]a Conscience-searching Ministry? [...] shall the Lord do with such a people, under [...] Ministry? Is it not just with God to let them al [...] that are prophane and superstitious? let there be [...] people, like Priests? let the blind lead the blind, [...] let the wicked, rebellious Minister, lead a wicked, lo [...] people, that both may perish together everlastingly.

2. The unfruitfulnesse, formality, luke-warmnesse, declining of Gods own people; and for this the Lord threatens the Church of Ephesus, Rev. 2.4.5. I have (saith Christ) somewhat against thee, thou hast left thy first love; though not absolutely for nature, yet emi­nently for measure: And can England, can London plead not guilty of this sad provocation? Now in­deed we cannot but observe, and approve of your flocking to the Lords Ordinances, as Doves to the holes of a window; but did you do so some moneths agon? Oh your voluntary, and fearful distractions, avocations, diversions from the worship and service of God! And is it not just with the Lord to take away that bundance, and choice of spiritual helps a people had, when they approved not of them, yea, when th [...] undervalued, and despised, and abused them? [...] Lord God help us all to affect our souls, and to [...]ay our selves low before his all-seeing Majesty for our provoking him to do this! and endeavour to be du­ly apprehensive, and deeply sensible of the inflicting cause, and meritorious cause thereof.

2. Take heed of a prophane delight in loose, lewd, wick­ed, dissolute Ministers. And here we will premise two or three things.

1. Too many people are too ready to cavil at many M [...] ­sters without a cause. The life of our blessed Lord and Saviour, was it not traduced? did not some say that he was a friend to Publicans and sinners? We [...] [Page 187]Christ was cavill that, and [...]: And thus the holy Apostles, their [...], they went through evil report, as well as good re­port, 2 Cor. 10.2. And thus Ath [...]nasius, who was traduced for an Adulterer by the Ariant; and so Au­ther and Calvin are represented and reported by the Papists, as if they had been the vildest creatures in the world: The wicked man cavils at, and finds spots, a [...] least do w [...]at he can to find spots in the Sun; & some, who are not so wicked, do look for an Evangelical perfection in Ministers, and all their [...], their wives, and their children, and their Servants, and their com­pany: how ready are people grosly and uncharitably to censure a Minister for any, yea, the least they dis­cern in him, or his; and is this their vertue? nay, is it not their vice and corruption?

2. It is no breach of the Churches peace, no argu­ment of a contentious and unquiet spirit in a Minister, to speak vilely of vile Ministers and enemies of the Church­es peace. Why, who are they? John-Baptist tells us, he calls them vipers, a generation of vipers: why, were they not Preachers? Mat 3.7. and will you say that John Baptist was a man of a contentious spirit, of an un­quiet spirit? And who were they whom our blessed Saviour calls a generation of vipers? as Mat. 12.34.38.39. & who were they that our Saviour calls a generation of vipers, and an evil and adulterous generation? were they not Preachers? & it is very observable, both John Baptist, & our Saviour did call those Preachers th [...], even in the hearing of them who were their ordinary hearers; and do but observe what strange tearms of disgrace S. Peter gives them, 2 Pet. 2.12. to certain Preachers in his time, ver. 14. what strange tearms doth the Apostle give those Teachers whose pernicious wayes many would follow, as in ver. 2. of that chap. but did not the Scribes & Pharisets sit in Moses Chair? [Page 188]and did they not preach some good Doctrine, [...] much that Jesus Christ bids the people hear them, and observe what they said, though not what they did, as Mat. 23.1, 2, 3. Therefore may some say, It seem­eth strange, that Christ should thus disgrace the Scribes and Pharisees, was not this the way to make their Ministry contemptible?

First, It is very clear and undeniable that there were a generation of pitiful sorry Teachers, as in Mat. 9.36. Why, did not the people enjoy the teach­ing of the Scribes and Pharisees; yes, they did, but the Scribes and Pharisees were Idol Shepherds, they knew not how to feed their flock, and therefore Christ lookt on the people as sheep scattered abroad for all the Scribes and Pharisees. They did not un­derstand that there was heart-murder, or heart-adul­tery, untill our blessed Saviour instructed them. The Scribes and Pharisees they did but strike at the bough only, but our Saviour preached with authority, and not at the Scribes did. And withall I answer.

Secondly, That beyond all peradventure our bles­sed Saviour saw that although the Scribes and Phari­sees did teach some truths, yet by their life and do­ctrine they did more mischief then good, and there­fore the more credit they had among the people, the more mischief they were like to do; and therefore from hence our blessed Lord and Saviour calls them a generation of vipers, But I hope you will not count it an argument of the breach of the Churches peace to speak vilely of a vile Ministry, It was no more than John Baptist did, and then our Saviour did.

Thirdly, No mans sin deserves so sharply to be re­proved as the sins of Ministers, because their sins of all others are the chief sins committed in a land; at the Sanctuary prophanesse too too often begins. There­fore when Gods people met in their publick fa [...] [Page 189]made [...] confession of those [...] of the first magni­tude, by which they had most provoked the Lord, they do [...] confession chiefly of the sins of these Magistrates, and their Ministers. Neh. 9.33, 34. The Jews there bewailed the sins of their Magistrates and Ministers, as the particular cause of their plagues, On the sins of the Teachers, are the Teachers of sin, and therefore no mans sin deserves to be so sharply reproved, as the scandalous sins of Ministers. Now if you love your souls, take heed and beware of a pro­phane delight in lewd, loose, dissolute Ministers. We find the Lord complaining of the wickednesse of the Prophets, and of the Priest and People, Jer. 5. ult. the People did take a prophane delight in false Prophets, and in polluted Priests; and so likewise in the Pro­phet Micah, chap, 2. ver. 11. the people, although they did oppose the Prophet Micah, and other true Prophets, yet they did approve of, and delight in false Prophets, such [...]s were of their own leven, their own way and mould, such as would flatter them, and pro­mise them wine and strong drink: and are there not many such people in the world, that had rather hear such a Minister, than such as preach close-walking with God, and of getting to Heaven under pain of damnation? Will you cry up, and will you pro­phanely delight in a Ministry that shall preach, Peace, Peace, to all prophane rebellious people; in short, such a one as will poyson you in his Doctrine, or in his example?

Thirdly, take heed and beware of sinful idolizing of godly, faithful, Ministers; the Apostle decries this with much zeal, ardency and fervency of spirit, what is Pauls planting, and what is Apollo's watering, 1 Cor. 3.5, 6. as excellent gifts, parts, and graces as these men had, ye [...] they look higher: so it is your [Page 190]duty to look ab [...] [...] parts, and above [...] and graces: Paul and Apollo cannot give [...]; Paul indeed may plant, but there is no rooting [...] of these plants, but by Christ. And read ver. 7. it is God, and he only that can give increase: as Elisha's Servant could carry his Masters staffe and lay it on the dead child, but the Child could not be raised to life untill Elisha came himself; thus g [...]dly faithful Mini­sters can but lay Gods Message before you, but unless the Lord set it to the heart, never a dead soul can be raised from the death of sin, to the life of grace and holinesse. Remember, godly and faithful Ministers, although they have the Lords Sword, yet they have not the Lord Christs Arm; and alas what can the Lord Christs Sword do without his Arm?

Fourthly, take heed of being leavened with preju­dice against the Ministry of the word, because of the misdemeanour or miscarriage of the Minister. Surely the efficacy of the Word and Sacraments, doth not depend on the quality of the Minister. It is the word of the Lord that converts, not the person of the Di­spencer or Speaker. A seed that is sown in a good soyl, may, yea will grow and thrive, although per­haps the Sower had a very dirty hand; as 2 Cor. 2.3. the Apostle tells the Corinthians, that they are, saith he, the Epistle of Christs Ministry by us; the Hand is Christs, Ministers are but the Pen. Hence it was, that the Ministry of the Scribes and Pharisee [...] was not to be rejected, but to be esteemed, so long as they failed not in the substance thereof; and hence the Apo­stle rejoyceth that Christ was preached of the false A­postles, Phil. 1.15, 16, 17, 18. though out of envy; take heed therefore and beware of a total separation from, disserting of, and forsaking Church assemblies; and yet I conceive it is a very rare thing for uncon­verted [Page 191]Ministers to convert some. For what saith the Lord by the Prophet Zephania, Zeph. 3.1, 2, 3, 4. Oh saith the Lord, to Jerusalem, that bath such Prophets and such Priests, woe to such a City, to such a Country, to such a Parish: and what saith Christ himself in Matth. 15.14. Let them alone; oft times it falls out so, that it made Archbishop Abbot speak in a Lecture of his, and professe, that his heart did even bleed within him, to think of the precious souls of many people who had such Ministers, that if they had not been in the Ministry, they would not have been fit Hogherds f [...]r Swine. And yet we must remember not to tie the effi­cacy of the word and Sacraments to the goodnesse or badnesse of a Ministers person.

Fifthly, take heed and beware of being leavened with prejudice against all Ministers, because of the vilenesse and monster-like unbeseeming carriage of some Ministers. It hath been granted over and over, that some Ministers evil, licentious carriage and con­versations are notorious; the Lord knows, too ma­ny Ministers have Esau's hands with Jacobs voice: what then, must this redound to the general disgrace of all Ministers: Because some professors of the Law live lawlesse, must therefore all be censured and con­demned for lawlesse livers? Because Judas was a De­vil, and a Son of perdition, will you therefore say that all the Disciples of Christ were naught? Perhaps you do know some Sir Johns, some blind Seers, some blind Watchmen, who know not Heavens way, some blind Droans; Or secondly, some that carry them­selves insolently, as Jer. 20.1, 2. as Pasher did. Or thirdly, some that are too too like that evil servant in the Gospel, as Luke 12.45. Or perhaps you know fourthly, some apostatizing Demusses, who embrace this present world, and revolt from their princi­ples [Page 192]and profession, as 2 Tim. 4.10. Or perhaps yo [...] know fifthly, some aspiring and climbing Deatrephes, [...] 3 John 9. Perhaps you know some such as these as I have instanced, what then? is there any profession, as it were, but it hath a certain skum? why then in the face of some, who through grace are free from these miscarriages, take heed and beware of being leavened with prejudice against all Ministers, because of the vile­ness and miscarriage of some.

Sixthly, Be earnest with the Lord for a godly, faith­ful Ministry, whose labour and pains among the peo­ple the Lord useth to blesse. The Lord Jesus Christ is the great Patron of all Livings, as a Reverend man, now in Heaven, once said; He can present whom he will to a Parish, and he can restore whom he will to their people, as Acts 12.5.6 7. As he did Peter out of prison by the peoples prayers. And thus when Paul was in prison at Rome, observe how he writes to Philemon, in Ver. 22. of his Epistle. And thus when the Author of the Hebrews was restrained from preach­ing, observe what an Exhortation he useth, Heb. 13.18.19. Oh pray therefore, pray for godly faithful Ministers, their pains, their labours, the Lord useth to blesse among a people; as Malachy 2.6 we read that the Lord blessed the labours of Levi, so that he was an Instrument in the Lords hand to turn wicked men from their iniquity: and Verse 5. Lo it was said of Barnabas, that by his Ministry much people were added to the Lord. Acts 11.24. And if we would have godly faithful Ministers, as we must pray for them, so we must first repent us of our sins. Jer 3.14.15. Repent we must of our sins, and particularly our contempt of the Ordinances and Worship of God, Secondly, We must prize the Gospel more then we have done; the Gospel loves to come, and to stay where it is welcome. [Page 193]Of all the seven Churches of Asia, [...]he Church of Phi­ladelphia was the best; that Church used the Word best, and that Church enjoyed the Word longest. Be earnest with the Lord for godly faithful Ministers, whose pains and labours among the people the Lord useth to bless and prosper.

7. Be earnest with the Lord, that the refining work of a National-Reformation, a City, a Countrey, a Fa­mily Reformation, a Personal-Reformation may begin at the refining and purging of Ministers. None will deny, but that there is great need of Reformation; there is none of you but will confesse, that the seed of leaven had need sometimes to be winnowed out from among us, as 2 Chron. 29.48. Hezektab began at the Priests and Levites, Hezekiah began his Reformation at them; and thus at our first Reformation, the Prote­stants did then affirm, that there could never be any good Reformation, unlesse they began at the Court of Rome: And it is very observable, that when the Pro­phet speaks of the Lord Christs coming, as a refining fire, and as Fullers soap, this also is prophesied of re­fining the Sons of Levi, Malachy 2.2. When he shall purifie the Sons of Levi, when he shall purge them as gold and silver As it was in Judah, in that good Reign of that good King Hezekiah, 2 Chron. 29 34. The Priests were too few there; And as it was in Ju­dah then, whether it be not so in England now, I affirm not, but leave you to judge. But a Minister sound­ness in Doctrine, and holiness of life and conversati­on, should lay a great obligation on a people, duly and conscientiously to practice every command to duty. And this may suffice for the second Doctrine. Come we now to the third Doctrine deducible to be handled from this Text; and that is this, That in the due pra­ctice of commanded duties, Gods people may warrantably [Page 194]and confidently expect much of the gracious presence of the God of peace, even in the worst of times. These things think on, saith the Apostle, Ver. 8. These things doe, saith the Apostle in the Text; and what then? the God of peace shall be with you. In the due practice of command­ed duties, Gods people may confidently expect much of the gracious presence of the God of peace in the worst of times: Then take counsel fron this Doctrine, that you may have the gracious presence of the God of peace with you, and if this pulpit were my death-bed, I should give such counsel as these following to you.

First, Crown the Prince of peace, the Lord Jesus Christ in your hearts and lives: I say, Crown the Prince of peace, the Lord Jesus Christ in your hearts and lives, receive him as your Lord and King, set a Crown on his head here in your hearts and lives, and he will Crown you with peace in this life, and set a Crown of glory, a Crown of immortality on your heads in the life to come. If you have Christ, you have all things, all heavenly graces, all spiritual comforts, all temporal blessings; if you have Christ, God will, God can then give you all things that are good for you, without Christ, you are not, and you can do nothing that is acceptable with God.

Therefore this is my first counsel to you, Crown the Prince of peace, the Lord Jesus Christ, in your hearts and lives.

Secondly, Then maintain a constant and conscien­tious intimate communion with the God of peace. It was good counsel which Eliphas gave to Job, Job 22.21. Would you have much of the presence of the God of peace? Oh then frequently fall down, and lye at th [...] foot-stool of the Lords Throne, for grace, and for peace and when you do so, be not unmindful of us, who have often been your mouths to God, and Gods mouth [Page 195]to you. And to engage and encourage you herein, con­sider.

First, The Lord Jesus Christ hath promised to be with his poor Ministers always, even to the end of the world, Mat. 28. ult. If alwayes, not in the Pulpit, only; no, the Lord hath promised to be with his faith­full servants out of the Pulpit as well as in the Pulpit; in the Prison sealing the truth, as well as in the Pulpit preaching the truth: Oh then, will you put this in suit by prayer, that the Lord Christ will be with his poor Ministers to the end of the world. 2. We shall not sail to pray for you, 1 Sam. 12.23. Our sequestring from our preaching work from you, will give us advantage to lay out more time to fetch sighs from our hearts in praying­work for you; and I trust the Lord will give us hearts, so to improve our time for you, as Samuel said, so God forbid we should sin against the Lord in ceasing to pray for you. As Peter did to the people with a promise, as 1 Pet. 5.10. And not only for you, but

Secondly, Even for such as have treated us some­what uncivilly and unkindly, to say no more of them, although the number of them are very in­considerable; but for such, I trust we shall not for­get in our prayers: As Moses fell down on his face for the Children of Israel, when they treated him very unkindly, and spit in his face, I trust we shall not forget Moses's prayer for the people: And so, when they danced before their Idol, Jeremiah wept for those in his time, as Jerem. 13.17. And that we shall not forget Jeremiah, weeping for you: And I trust likewise, that we shall remember Ste­phen, being on his knees for his Persecutours, pow­ring out his life and prayer together, Acts 7.60. I doubt not but my Reverend Brother, and my self, [Page 196]shall remember Pauls willingness, to spend, and to be [...] both in prayer and preaching for you all. Though the more abundantly he loved, the lesse he was beloved, 2 Cor. 12.15.

3. Maintain and nourish all tenderness in your Conscience all your dayes: Oh go not without, much lesse against the dictates of conscience! rebel not against the light of it; beware of stifling and suppres­sing a warning conscience, lest a warning conscience, prove a gnawing conscience, and prove a tormenting conscience: And consider, first, Remorse of Con­science hath an eye against all sin past. Secondly, Ten­derness of Conscience, which hath an eye to all sin to come. Take heed then of all calmness of heart.

Fourthly, Take heed of Apostatizing. Chrysostome hath a notable saying, namely, That Ministers have a greater trouble, because they never find their work as they leave it, as other workmen do: Oh in how short a time doth a poor Minister find all his work put out of frame and order! Did not Moses find it so? Exod. 32.8. Moses had no sooner turn'd his back as it were, but the people were turned out of Gods way of worship. And did not Paul find it so? Gal. 1.6. The Galathians were quickly removed; Paul was but lately gone from them, and they were quickly apostatized. Now this cometh to passe.

First, It is by reason of a crafty, subtil, deceitful De­vil, as in the Gospel we read. While men slept, the Ene­my came and sowed tares, Mat. 13.25. And who this Enemy is, we may see in Christs expounding the Parabl [...] ver. 39.

And Secondly, Partly by reason of mens own deceitful hearts, as Heb. 3.12. observe it. There is an evil heart of unbelief in the best: it dwells in the best, but it reign [...] [Page 197]in the wicked. And what is that? one of these evil hearts of unbelief, in apostatizing, in departing from the living God.

Thirdly, It is partly by Reason of deceitful workers, as the Apostle calls false Apostles. It is partly by reason of such. Then take heed of apostatizing, either from truth of Doctrine, purity of worship, or practice of Con­versation.

1. From truth of Doctrine. Be not weary of old truths; take beed and beware of itching after novel Doctrines; take heed and beware of admiring this or that opinion, which, as new lights, drop down from heaven, but indeed is but as the smoak of the bottom­less pit.

2. From purity of Worship also. Let not your zeal be cold, but kindled against every bracelet of the Scat­let Whore. How often doth the Apostle call the people adulterers and adulteresses, because they apostatize from the Word and Worship of God.

3. In practice and Conversation. Prize the Gospel, love it, and live accordingly to it: With constancy look on every motion of thy soul, and every action of thy life, as a step to life or a step to death, as a step towards Heaven, or a step to Hell, Heb. 10.38. To close this Counsel, the Author of the Hebrews bringeth in the Lord, protesting against apostatizing. If any man draw back from Gospel-principle, and Gospel-worship, or froth a Gospel-conversation, saith the Lord, If any man draw back thus, my Soul shall have no pleasure in him. Trem­ble then at this, thou Apostatizer, whoever thou art, wherever thou sittest or standest, My Son shall have [...] pleasure in thee. I loath and abominate that person, faith the Lord.

5. All of you then study peace, and particularly you who do unfeignedly set your hearts and faces towards [Page 198]Heaven, study peace, and follow after it; thou [...] run from you, pursue after it. You professe you [...] selves to be them that are truly fearing God, an [...] truly honouring the King, and truly loving one ano­ther, Oh then seek peace.

You who do unfeignedly set your hearts and fac [...] towards Heaven, study peace alway, and decline all dividing principles and practices among you; and that you may not either breed or feed circumstantial differences, or substantial divisions; consider, God [...] the God of Peace; our Saviour is the Prince of Peace; our Comforter is the Comforter of Peace; our Cal­ling is the Calling of Peace; our Way is the Way of Peace. Oh that we may so live in Peace, that the God of Love and Peace may dwell with us; and that the God of Peace may live with us here, that we may live with the God of Peace hereafter.

IN the former verse you have the superscription, and description of this Epistle: the superscription by the mouth and hand of John, to the Angel of the Church of [Page 146] Sinyrna, (that is) the Ministry of the Gospel, or [...] Colledge of Presbyters: As the whole Tribe of Levi in Malachy is called, the Angel of the Lord; so here, the whole Tribe and office of the Ministry is called the An­gel: Angel is not a term that signifies a single person, but a name of Office. Then for the Description (These things saith the first and the last, which was dead and is alive.) He is described by his eternity, by his suffering, and by his reviving: I shall not speak of this, nor of the verses following the Text. I shall speak of the Inscripti­on or Narration of the Epistle, in these two verses, where­in you have 1. A Commendation. 2. An Admonition, a piece of heavenly Counsel.

1. You have a Commendation, I know thy works, &c. I like it well the pains thou takest in my service, for my servants sake; I know how thou hast suffered: I take [...] well, I consider all the reproaches that are vomited out against thee.

2. Then you have the Counsel. 1. Fear none of these things. 2. The Arguments to set it on.

1. 'Tis the Devil that shall trouble you: he is the prime Agent, he that never took a good cause: Thou hast certainly God for thee, if thou hast the Devil against thee.

2. This Devil shall be checked and restrained.

1. As to the number of them he shall deal withall: [The Devil shall cast some of you into prison] He aimes at all, but he shall come short of many.

2. In respect of the kind of the affliction. [Cast some into prison] He aims at our souls, to disturb the peace of them, to cast us into Hell, I but it shall be but into prison.

3. For the design of this affliction. [Not for destructi­on, but to try us] It shall not be as wood in the fire, to be consumed: but as gold in the fire, to be tryed.

4. For the term of duration, it shall not be for ever [But for ten dayes] for a time, for a set time, for a short time; perhaps thou shalt lose thy life; but be thou faithful unto the death, and I will give thee a Crown of life.

Before I go out I shall endeavour to shine in the whole light of this Text in these six or seven Propositions.

Pro. 1. First, Jesus Christ takes notice of all the work, and trouble, and losses that we endure for him. There can­not be a godly word spoken but the Lord hears it, takes no­tice of it; not a day of humiliation, not a tear, not a pray­er, not a sigh, not a cup of cold water, but the Lord sets it down: Item at such a time thou didst lose such a thing, ha­zard such a concernment. Now this knowledge lies in two things. 1. It implyes an Approbation. 2. A Recom­pence: I know what thou doest, what thou sufferest, so as to approve it, and so as to recompence it. Now then if God takes notice of what we do and suffer for his Name, then either we must say, he hath not good enough, or not time enough to bestow that good upon us, or not faithfulness enough to perform his promise, before we can be moved from his service.

Pro. 2. Secondly, I observe, Believers in their poorest condition, when they have lost all, they are rich: I know thy poverty, but thou art rich. The only wise man is the only rich man (so saith the Philosopher) but the believer is the rich man (so saith the Wisdom of God in the Text.) And the riches of a Believer lies in five things.

1. In his Interest, he hath a God for his portion: Faith doth unite and implant into the Lord Jesus Christ; so that we are become spiritually rich to the utmost degree of hap­piness: Saith David, The lines are fallen to me in a plea­sant place, I have a goodly beritage. All that rich love of God, which is stronger then death it self: A rich Cove­nant of grace shines in the Promises as so many Pearls; he will not withhold any thing that is good, nor suffer any thing that is evil to fall upon us, that shall [Page 248]not turn to good. How rich are they that are rich [...] God?

2. Believers must needs be rich in their Relation [...]: Our communion is with the Father, and with his Son Jesus Christ: They that are married to Christ, and have an interest in him, they must certainly contract very hono­rable Allies, the Brother of Jesus Christ, a Member of Christ: she that marries a Prince or King, is a Queen. What title of honour shall we give to one that is espou­sed to Jesus Christ,

3. The Believer is honourable in his possessions: to name but two, possession of grace, possession of peace, grace and peace, there is your riches; so the Lord salutes you in his Word, the least drachm of grace is more then all the world: And this is the character of one that hun­gers and thirsts after Christ. And then for comforts which are grounded upon grace, and the work of grace: for the spring of grace is a spring of joy: In the world you shall have trouble, but in me peace: And in the midst of my troubled thoughts (saith David) thy comforts delight my soul.

4. A Believer is rich in regard of his expectation, that reversion, that blessed hope that is reserved for him. A Believer his character is, to long and look for the ap­pearance of Christ the Believer is rich in the everlasting Kingdom of glory.

5. A Believer is rich in the things of this life: he can live above these things, he can be content without them; contentation is your riches; you shall want no­thing that is good; why then have we not enough? and if we have enough, why do we not see our riches? be­cause God doth not shake down the acorns from the tree of common providence, which he does to the herds of the world, but feeds us with childrens bread, shall we therefore repine? Let us see our riches even in the things of this life. He that believes on Christ, is in such a con­dition [Page 249]as can know no want: He that is not in Christ cannot be rich: He that is in Christ cannot be poo [...]. Judge not of of his condition by what he appears out­wardly. A believer is worth as much as the promises come to, which are his Charter; as much as the King­dom of Heaven comes to, which is his reversion.

Pro. 3. Christ takes notice of all the reproaches and blasphemies of his Adversaries: I know the blasphemy of them that say they are Jews and are not, but are of the Sy­nagogue of Satan. Christ counts himself reproached, when his servants and wayes are reproached: The re­proaches of them that reproached thee are fallen upon me. A Christian doth quarter Armes with Christ, there­fore all the reproaches of the black mouths, they are especially taken notice of by Jesus Christ. There is not a word they can speak, but is presently recorded among the Memorandums of Jesus Christ. Repent, if it be possible: the word in thy tongue, the thought in thy mind may be forgiven; I say, if it be possible, though a malicious scoffer does seldom return.

Pro. 4. Whatever the Children of God suffer at any time before the grave, they must suffer still. I know thy works and tribulation, (nay yet the wind is not over) in the next verse, Thou shalt suffer.] After great expences of blood and treasure, still more heavy calamities: the wa­ter of tribulation doth rise higher and higher till the believer resists unto blood striving against sin: you must expect it, you must go with your lives in your hands, resolving upon the greatest trouble, to wade through a deep flood of calamities, not one piece of the Cross ex­cepted.

Pro. 5. Christ usually gives notice to his people in their sufferings, he tells us beforehand. So Job 16.7. Mat. 24.9. Acts 9.16. There never did befal any great tryal, but the Church of God had notice of it. Abraham had notice of Sodoms destruction: Noah had notice [Page 250]or the Old Worlds destruction: Abraham again had no­tice of the ruine of Egypt: So the Anti-Christian trou­ble must come upon the Church, rise higher and high­er, specially in the last dayes: they are set down exact­ly in the book of the Revelations: And the Reasons are,

1. That Gods people may not be offended when troubles come, Job 16.1. I told you that you might not be offended. Look for them, that you may not be terrified by reason of the unexpectednesse of them.

2. That he might convince us, that there is nothing befalls us without his privity: he that foresees them, he must needs see them; he that forecasts them, he must needs have the ordering of them; Not a hair of your heads falls to the ground without his counsel, without his hand.

That we might provide for them: Know you not the coming of the Son of Man? When Christ comes with no­table mercies, usually he sends his harbingers; we must thereore be as Noab: Being warned of God, believing his word, he was moved with fear, and built an Ark.

Pro. 6. What ever troubles come upon the people of God, they have no cause to fear: Fear none of these things thou shalt suffer: Be careful for nothing (it's very compre­hensive) there is a feat that we cannot be without, and there is a fear we may not admit; A fear there is of de­pendance, this furthers our preparation, prayer, renoun­cing our selves, flying to the Lord Jesus under his wings: that's a blessed fear of trouble that makes us to come nearer to God: But then there's a fear of Dispondency, Apostasie, a fear of Distraction, so as to be dismayed, dis­couraged. There's no ground of slavish fear as to God; no ground of a fatal fear of man, of any thing that man can do to us: And the Reason is.

1. All our sufferings are ordered by a Father: 'tis the Potion that thy Father gives thee to drink: whatever bitter Ingredient there is in it, still it's of thy Fathers [Page 251]procuring: why wilt thou suspect it to be poyson, and afraid of it? no, be encouraged.

2. Fear not: Christ stands by thee in all thy suffer­ings: The Angel stood by Christ in his Agony to com­fort him: but Christ stands by us in our Agony, in our contending for the Faith: Fear not (saith God) O Worm Jacob, I will be with thee: He is alwaies with us, though sometimes as to sense 'tis otherwise: nay if Christ be nearer to us at any time, 'tis when trouble is most near us. (O Lord, be not far off, for trouble is near, saith the Psalmist) That trouble is blessed that engages God to be nearer to us, that engages us to come nearer to God.

3. Fear not whatever 'tis that we suffer: there shall be sufficient strength given to bear it, to go through it: God will never lay more upon thee than he will enable thee to bear: and if thy strength be encreased propor­tionably, it is all one for thee to lift a pound weight, and to lift a hundred pound weight.

4. Fear not any of these sufferings, because none of them shall hurt thee: God hath said he will stave off all evil from thee (no evil shall come nigh thy dwelling) and he that fears the Lord, shall not be visited of any evil, Prov. 19.23. No hurt shall come, nothing shall come to thee a­miss (that is) as to thy Soul, and the Soul is the man: there shall be no imparting to thy Soul, to thy best in­terest; thou shalt lose nothing but that thou canst not keep, nothing that enters into the other world to make up thy happinesse, thou shalt lose nothing to do thee good; no losse of communion with God, no losse of Communion shall not be diminished.

But why do I speak of no hurt; there shall come a great deal of good by these troubles. When God calls thee to suffer, and thou wilt put him off with doing, make it up that way, God loses by it, and thou dost; but if you would buckle your self to that service God calls for; a­ctive when 'tis active; passive when 'tis passive, this is that [Page 252]piece of godlinesse that is great gain. Thou wilt either live or die, and shalt gain both wayes; if thou live [...], thy graces shall be better, the spirit of God shall rest up­on thee, if thou die, thy glory which is weighty, shall be double, the weightier the Cross, the weightier the Crown; be content to go as Christ did from the Cross to the Crown. Let us strive against our carnal lusts, those few things that are ready to choak our faith, dis­parage God, and cut the sinews of our endeavour to a­ny service God calls us to.

1. Consider our troubles are like to be great: here is the symptoms of Gods displeasure upon us, here is the pouring out of such a providence among us, as is usu­ally attended with destructive Judgements. Sodoms cala­mity was coming when one Lot was discharged: Ger­many's calamity was coming when one Luther was ta­ken away; Lord then what woe is this to sleep away so many faithful, painful labourers at once! but it's our duty to suffer patienttly, and not complain.

2. As our troubles must be great, so, many will fear, and in fearing faint; we see it come to passe, and you will find it more and more: There are those that run with the Foot-man, that will not keep pace with the Horse-men, that may be left behind, and be trod under foot: our troubles are likely to arise according to all we can learn from Scripture and Providence, and very ma­ny there be that will shrink.

3. Consider 'tis a very difficult thing to stand stedfast in a day of evil: you cannot name any of Gods Chil­dren, but when they have indeed come to it, their car­nal fears have been working so as their feet have almost slipt, they have been almost gone, but that for the pro­mise of God, that he would lay no more upon them than he would enable them to bear.

O but you will say, What will become of the publick interest, of the name and Church of God? & what will become of my private interest?

I answer, you have no ground of fear (according to Scripture) in either of these respects.

First as to the publick name of God, the interest of his Church, of his truth, of righteousnesse, of a real Re­formation, interest of our prayers & hopes, be not afraid.

1. God bears a dear respect unto his people: they are represented in Scripture by all names that may import dearnesse and nearnesse unto him: the interest of his glo­ry is bound up in his people: he calls Israel his glory: We know the interest of men is that which moves the world: but the interest of God, of his Glory, no doubt will be the ground of safety and security unto us, even till God take us to Heaven. For the interest of Gods Ju­stice, God made Hell; and for the interest of his mercy and grace he gave Jesus Christ to die, to take effect here amongst the Children of men; do you think God will forget his interest?

2. Remember Gods wayes are in the deep: you can­not tell what God is doing; when you think thoughts of destruction and confusion, my thoughts towards you saith God, are thoughts of peace: And truly God he does not save a Soul, nor does not promote the Salvation of his Church in any eminent degree, but it is in a way that is cross and contrary to the sense and expectation of flesh and bloud: insomuch you know the darknesse of our condition has been the entrance upon deliverance; as just before the day dawns, its the darkest of the night when God looked and there was none to help them, saies he, my arm brought salvation.

Thus it is with you that are effectually called: you have received the sentence of death; the entrance upon your deliverance, is the darkest time of your condition.

3. God can do great things, Joel 2. Fear not, thy God O Sion can do great things. 'Tis the disparagement that we offer to God, we ascribe more to the Creature than we do to God: when we give way to carnal fear [...], [Page 254]fear not what man can do, because of the power of God which was his shield and buckler; Is any thing too heavy for God? and when God does great things, he usually goes on to do greater; though he may seem to suffer his work to be thrown back to confusion, and his people may be ready to say, we thought he had redeem­ed Israel, that degree of Reformation shall not be lost. You know in Luther's time, take any special degree of Reformation in the Church, and it seemed to be opposed by the gates of hell: when it was brought upon the stage to any hopeful degree, then it was taken as it were utter­ly out of sight for a while: but it was never lost: thus God is but making way for his own glory to appear in these great works.

O but you will say, what shall become of my particu­lar? It is enough God hath promised that we shall not want any thing that is truly good, and that nothing that is evil, shall fall upon us, and lie upon us: though we do not see deliverance, it shall be: whatever our sad thoughts and tremblings of heart may be, yet give God the glory of his Word: Take these few Directions.

1. Strive to strengthen thy Faith. Faith is that which layes hold on Christ: and Christ is your strength: therefore Faith is said to do that which Christ does: let every day drive thee to a renewed act of Faith: Take heed, be not shaken in the faith of the Cause, be not shaken in the Faith of Christ (fides Causae, fides Christ [...]) Be not shaken upon the Cause, which upon utmost exa­mination, we find to be according to the word, hold that: Heaven and Earth shall passe away, but not one jot and tittle of this Cause. And then do not shake in the Faith of Christ, that is, in your laying hold, in your applying your selves to him, in your resting and setling upon him; beg of God to strengthen your faith.

2. Get more Self-denial: we must forsake all, we must not except any thing. A man would part with [Page 155]his life as easily as with a pin off his sleeve, if he had but some considerable growth in Self-denial.

3. Get a great deal of love towards that Christ, that loved us with a love stronger then death: get love of that Christ that may be stronger then life. Let nothing in the world be of any consideration with you, so us Christ may be magnified in your bodies: love will breed courage, and cast out fear; slavish fear before God, car­nal fear before men.

Get a true insight into an account of suffering and troubles whence they are: they issue from the same love with redemption of your souls from Hell, and your glorification: God doth every thing in pursuance of the purpose of his love: he doth every thing according to the platform and pattern of his thoughts towards us from eternity. Consider what troubles are, and to what end; not to destroy, but to try: to wean from the world, to fit for Heaven.

5. Get an infight into the vanity of the creature: you reckon the creature some great matter, and that is the reason of your love, and of your fear.

6. Get the fear of God, that may over-rule other sears. Fear not him that can but kill the body, but fear him that is able to cast body and soul into hell fire.

7. Keep a clear conscience, void of offence towards God and towards men: by a heart abasing confession of what is past, and the application of the blood of Christ, and by mortification and watchfulnesse therein, keep your selves from evil for the time to come.

8. Get a better assurance of eternal life; a glimpse and sight of this would make a man run through the very flames of hell. How comfortable was Stephen when a shower of stones was about his ears, to see Jesus stand­ing at the right hand of God! I wonder how they dare to venter their life, that have no ground of a better life: but for those that have a well-grounded hope of the [Page 256]mercy of God, they say, We reckon these light affe­ctions, which are but for a moment, to work for us a [...] more exceeding and eternal weight of glory. Fear all any of these things which you shall suffer.

Pro. 7. Christ does limit Satan, he hath him in a string, him and all his Instruments: (The Devil shall cast some of you into prison, &c.) Every word hath its weight: Who shall do it? The Devil. What shall he do? Cast you into prison: How far? Some of you: How long? Ten dayes: For what use? That you may be tryed. Christ, as he hath Satan in a chain of providence, so he hath a chain of restraint; it is Christ that puts a circle about him, he cannot cause a hair of your head to fall, he is in the hand of Christ, and they are under him, and his hand, as they are against him: If God lets alone his Enemies, what shall they not do? If God lets alone his People, what shall they do?

2. God has a special Providence about the things of his Church by way of eminencie, by way of permission, and ordination.

3. You will not deny but there is power enough in God to destroy all that are against him, and to limit all, and all shall make to the praise of God, and to his peoples good.

The Lord is exceeding merciful, he cannot hold when the Enemy comes to insult, to blaspheme and revile; Now will I arise, saith God, and set him at li­berty from him that puffeth at him: There is not only a judging of their Enemies hereafter, but a judging of them here: the world shall say, Verily there is a God that rewardeth righteousnesse, verily there is a God that judgeth the earth.

3. God has a special design in hand; therefore just so far as he will carry on that design God hath towards his people, (which is alwayes a design of faithfulnesse) just so far shall the Enemy go, Isai. 10:

The Enemy means not so, he means to cut off a peo­ple not a few; but Gods end was otherwise, and he will over-rule them: this is the Comfort, there is a set time, there is an end.

There is a difference between the afflicting of Gods people, and judging their enemies: In the intention, and extension: one is for ruine, the other in propor­tion; one is a light affliction, the other a load. And then for extention, one is for ever, and the other is for time, for ten dayes, Then our afflictions shall have an end, I and a comfortable end. Are not these two ends comfortable, the end of our sins, and the end of our sorrow? God will restore comfort to his mourners; let us be mourners during the time of mourning, God will quickly cloath us with garments of praise: there shall be an end of our sufferings, never an end of our joy and glory.

Pro. 8. To conclude in a word, Be faithful to the death: Be faithful in your promises; in your vows and purposes, your covenants of obedience and refor­mation; persist in the doctrine of the Gospel, and the worship of the Gospel, and the Ministry of the Gospel, and office Christ hath fixt in his Church: be faithful by your most earnest, zealous desires before the Lord: Be faithful to the death: He will never let you see death till all your fears are conquered: He can presently take them away: He will certainly be pre­sent with you in all your trouble. And remember, God in tender mercy and faisfulnesse, for the present, accepts the unfeigned purpose to be constant and saith­ful to him to the death.

BEloved, I know you are not ignorant that I am cal­led by Authority to depart from you, which for Conscience sake we must obey, and were it not for the breach of Conscience, I think I could be content to un­do my self to stay with you, I shall now in love and ten­dernesse take my leave of you all, with that large por­tion of Scripture, in the twentieth of the Acts, from the seventeenth verse to the end, they were Paul's parting words to the Ephesians.

BEloved, I have read unto you the words of a depart­ing Minister to his Hearers. The case being my own, I thought I could not pitch upon a more fitter place to take my farewel withall. I shall not stand to open all these words, only speak a word or two at parting, as Paul did to the Ephesians, and I shall only hold forth [Page 260]something to you by way of Analysis to it, and thereby you may judge of the Analogy of it. In this parting speech of Pauls you have two parts.

• First, Pauls theirs carriage to them.
• Secondly, Pauls theirs carriage to him.

First, Pauls behaviour towards them, that was very pious, as you may read from v. 17. to v. 37.

Secondly, the peoples behaviour towards their de­parting Minister, which you have in the two last verses. Wherein is observable

• First, their love.
• Secondly, their sorrow.

First, their love, expressed by kissing him, and accom­panying him unto the ship.

Secondly, their sorrow, expressed by their weeping, they could not part with such a Minister with dry eyes, but saith the Text, They all wept sorely, sorrowing most of all for the words which he spake, that they should see his face no more. They wept, and they all wept, and they all wept sorely; a sore weeping when this Minister and this people parted. From whence I note this, That there is occasion and matter of great sorrow when people loose a godly Minister. Paul was not the first Minister that ever parted with a people, nor the Ephesians the first people that ever lamented the losse of a faithful Minister. See how the people lamented Samuel, 1 Sam. 25.1. And Samuel died, and all Israel was gathered toge­ther, and lamented Samuel. O that brave, that powerful preaching Samuel is gone. How did Elisha lament Elius, catching hold of his garments, and crying out, My fa­ther, my father, the Chariots of Israel, and the Horsemen thereof. Christ himself when he saw the Children of Is­rael scattered abroad upon the mountains as sheep without a shepheard, how did his bowels yern towards them? but to name no more, take St. Stepen, Acts 8.2. when Stephen was departed, dead and gone, devout m [...] [Page 261]carried Stephen to his grave, and made great lamentati­ons over him, they could not but lament to think that that noble, couragious, and heart-daunting Minister should never preach more before them. When Christ was put to death, how did his followers lament him? Is it not a lamentable sight to behold a poor weather­beaten rotten ship, without Mast or Tackling, in a tem­pest? Good Lord, what will become of the Ship and Mariners? Is it not a sad sight to see a flock of sheep invironed with a band of wolves, and no shepheard to protect them? thus it is with people when their Mini­ster is gone. Ministers themselves have wept and lamen­ted, when they have thought of departing from their own people, and that for these two causes.

• First, because they knew they would corrupt themselves. suffer others to corrupt them.
• Secondly, because they knew they would corrupt themselves. suffer others to corrupt them.

First, because they knew they would corrupt them­selves. Moses he knew this (Deut. 31.29.) he is there lea­ving the world, and the people thereof. Call unto me the Elders of your Tribes, that I may speak a word in their audience, and call Heaven and Earth to record against them, for I am sure that upon my departure you will utterly be cor­rupted, and turned from the way that I have commanded you, for behold, I being yet alive with you in this day, you are rebellious against God, how much more then after my death? I assure you it is cause of lamentation to think on this. Thus it was with Joash, while Jehojada that good Mini­ster lived with him, and instructed him in the way that he should walk, he kept to the true worship of God; but after Jehojada dyed, he turned Idolater, and persecuted the sons of Jehojada, (2 Chron. 24.21.

Secondly, they knew that after their departure they would suffer others to corrupt them. This was that that made Paul use these words to the Ephesians (Ver. 29.) For I know that after my departure grievous wolves shall [Page 262]enter, not sparing the flock. And therefore well may you mourn when a faithful Minister is taken from you. I shall say no more, only a word or two to Paul's speech, wherein you have.

• First, Paul speaking to God for them.
• Secondly, Paul speaking from God to them.

First, he spake to them from God, and then prayed to God for them. I shall divide this speech to them from God, into these two parts.

• First, he spake something by way of vindication of himself.
• Secondly, he spake something by way of exhortation to them.

First, You may observe in Paul's farewell speech, something by way of vindication of himself; and it is not amisse for a Minister, when he is to depart from a people, to say something in vindication of himself; for there are enow that will, when his back is turned, lay falshood and scandals to his charge, which they never durst do to his face: Samuel knew this, and therefore pro­vided for it, in 1 Sam. 12.1. And Samuel said unto them all, Behold I have hearkened to your voice, and have made you a King, now behold the King walks in and out before you; I am old, and of grey hairs, and must now leave you, I have walked before you from a child to this day, and now witness against me before the Lord, whose Oxe have I taken, or whose Asse have I kept? whom have I done wrong to? or whom have I hurt? and of whose hand have I received a bribe to blind mine eyes therewith? he stood here upon the justification of his life and carriage towards them, that he had not been a self-seeking, or oppressing man unto them; and thus did Paul vindicate himself to the Ephesians: give me leave to divide Paul's vindication into four or five parts.

First, He tells them that he had constantly preached amongst them, notwithstanding all the afflictions which encountred him, (v. 19.) Serving the Lord with all hu­mility of mind, with many tears and temptations [Page 263]which befel me through the lying in wait of the Jews.

Secondly, He vindicates himself, by telling them the manner of his preaching, (v. 20.) I have taught you pub­lickly, and from house to house: you know I may fitly apply this to my self, for I have not only taught you publick­ [...], but in many of your houses also. But,

Thirdly, He vindicates himself [...] telling them the matter of his preaching; and I blesse God it hath been my method ever since I preached among you (v 21.) testifying to the Jews, and also to the Greeks, repentance to­wards God, and faith towards our Lord Jesus Christ; and this is my rejoycing (now I may preach no more) that I have spent my time in declaring unto you the sunda­mentals and grounds of salvation and not in frivolous Ceremonies.

Fourthly, He vindicates himself by declaring the impartiality of his preaching, (v. 27.) I have not shunned to declare unto yot all the Councel of God. Oh my Brethren, though I cannot say I have declared all the Councel of God; yet this through grace I can say, that I have not shunned to declare any of it.

Fifthly, Paul doth clear his Doctrine, and withall, himself, by telling them he had preached freely, (v. 33. and 34.) I have coveted no mans silver, or gold, or apparel. Yea, ye your selves know that these have ministred to my ne­cessities, and to those that were with me. I blesse the Lord I can with a good Conscience safely say, I have cover­ed neither your silver nor gold, neither am I a penny the richer for what I received of you; it was not a de­sire of any thing of yours that made me at first accept of this place: yet this I shall say for your honour, that you have richly and liberally bestowed your favours upon me: but as there is something in his own vindi­cation; So,

Secondly, there is something by way of Exhortation to them, (v. 18.) Take heed therefore unto your selves, &c. Paul before he leaves them hath something from God to say to them; from whence I note this, That the Mini­sters of God, before they quite leave, have something to say to them from God; it was thus with the holy men of old: Jacob, when he was dying, called all his So [...] before him, and to every one he gave counsel, and bles­sing; David when he was upon leaving the world, he knew he should not live long, he calls all Israel unto him, sayeth thus unto them, (1 Chron. 28.8, 9.) Now therefore in the sight of all Israel, the congregation of the Lord, and in the audience of our God, keep, and seek for all the Commandements of the Lord your God, that you may possesse this good Land, and leave it for an inheritance to your chil­dren after you for ever. And thou Solomon, my Son, know the God of thy Fathers, and serve him with a perfect heart, and with a willing mind, for the Lord searches all hearts, and under standeth all the imaginations of the thoughts, if thou seek him, he will be found of thee, but if thou forsake him, he will cast thee off for ever. Thus you see it [...]ath been the custome of holy men of olp, when they are leaving the World, to say something to their people; so now here, I am come unto you this day as a dying man, for you know when this day is gone, I must no more preach among you; and I know you are come, to see what I shall leave you for your Legacy, which that I may do, take these Twenty things, as Counsel, and Advice from a dying man; and O that they may remain with you when I am dead. First, I shall give you Ten by way of Cau­tion, and secondly, Ten by way of Counsel; my Cau­tions are,

First, Beloved, I beseech you, as you tender the wel­fare of your Souls, take heed of breaking the Sabbath day, of Prophaning the Lords day; it hath been ob­servable, that whereever Religion hath flourished a­mong [Page 265]any people, there they have ever been careful, and conscientious of the Sabbath day; and on the con­trary side, where Religion is gone to decay, and people grown to prophanenesse, there they are alwaies loose on the Sabboth day; pray remember, I hope you will re­member, for God calls upon you, and commands you so to do, (Exod. 20. v. 8.) Remember the Sabboth day to keep it holy: do not you take so much liberty as some will give you: whoever you are that refuse thus to do, I will leave this assertion upon you: thou wretched man, hath God given thee Six dayes, and reserved but one for himself? and wilt thou Rob him of that too? what! if he had given thee but one, & kept six for himself, would you be so vile, as not to keep them? how much more then, when God hath given thee so much preheminency in time, this is the first, be conscious in keeping the Sab­both day.

Secondly, Take heed, and beware of Idolatry; this was John's caution to his beloved Children, (1 Epist. 5. v. 21.) Little Children keep your selves from Idols. There is no sin to which, nor no sin by which we are in more danger than Idolatry.

First, there is no sin to which we are in more danger than Idolatry: Moses's back was no sooner turned, but the people made them a brazen calf, and bowed down to it, and worshiped it as their God. (Exod. 32. v. 4.) Jehojada was no sooner dead, but Ioash returned to Idolatry; if we were not prone to this sin, what is the reason all the world turns Antichristians so Universally.

Secondly, As there is no sin, to which we are in more danger, so there is no sin by which we are in more dan­ger, than Idolatry. I do confesse, if you will keep your garments clean, & undefiled with the mark of the Beast, it may be you may come under shrewd temptations; yet I intreat you, as a dying man, as you love your Souls, and for God's sake, flee from Idolatry notwithstanding [Page 266]your temptations; for God hath promised that under all the temptations that happens to you, he will support you, if you flie, and withstand the thing you are tempted to, (1 Cor. 10. v. 13.) there hath no temptation taken you, but such as is common to men, but God is faithful, & Will not suffer you to be tempted, above that you are able to bear, but will with the temptation, also make way to to escape, that you may be able to bear it; now see what use the Apostle makes of this promise, in the next verse he follows with these words, my dearly beloved, flee from Idolatry, seeing God will uphold us, let us withstand any temptations, to this end, that God may uphold us; this is the second Cau­tion.

Thirdly, Take heed of Apostacy, of a degenerating, backsliding spirit; that ye do not fall off from the truth, and ground of the wayes of God, which ye have known, and professed it is true; it may be for standing to your principles you may lose the love of man; I ac­knowledge it may be so, but hear what God saith, If any man fall back, my Soul shall have no pleasure in him; if thou goest on, mans Soul may have no pleasure in thee, but if thou fallest back, Gods soul wil have no pleasure in thee; thou doest by Apostacy declare to all the world, that thou hast made trial of the wayes of God, and thou doest not find them to be as good as thou thoughtest they were, nay not so good as others: O take heed of scan­dalizing the wayes of God, here how God complains of those that so do (Jer. 2.10.) Go unto the Isles of Chittim, and behold and send unto Kedar, and take diligent heed and see, whether there be such a thing, hath a Nation changed their God, for those which are no Gods? but my people hath changed their glory, for that which will not profit. Hear O Heavens, and be astonished at this, for my people have committed two evils, they have forsaken me the foun­tain of living waters, and have hewed to themselves broken cisterns that will hold no water; Whatever it is that would [Page 267]lead thee to Apostacy, beware and flie it, especially evil company, (of which I shall speak more anon) let your love to Christ be augmented, and love of your selves a­based; for unlesse you love Christ, very much, and your selves very little, I cannot hope that you will stand to your principles.

Fourthly, Beware of Covetousnesse; it is Christs Caution, (Luke 2. ver. 15. Take heed, and beware of Covetousnesse: here is a Caution, with a double action, take heed, and beware: believe me Brethren it stands upon us so to do, for it steals upon us before we be aware of it; there is no person will deal more injuriously with a Christian than a covetous man will; he will betray his Life (if it were in his hands) into his Enemies hands for Money, as Judas did. A covetous man he will injure Christ in his Ordinances, he will not come at them, for the love he bears to the World will not suffer himstruly (quoth he) I have lost this, or that, while I was hearing a Sermon, I'le go no more, I must stay at home, and look after my businesse; I could give you many instances of this, but time will not give me leave; I shall only touch this one, what was it but the Love of this World that kept those who were bid to the Marriage Feast of the Great King of Heaven from coming? One had, bought a piece of Ground, and he must needs see it; another had bought Oxen, and he must go to prove them; a third had Married a Wife, and therefore he could not come. Of all persons in the world, a covetous man, can­not, nor will not endure to bear the Crosse of Christ, (Phillippians 3. v. 8.) For many walk of whom I have told you often, and now tell you weeping, that they are the Enemies of the Crosse of Christ, whose end is dest [...]uction; who are these? what manner of persons are they? why they are such who make their Belly their God, whose glory is their shame, and who mind earthly things. A covetous man he will lie with Ananias and Sarhira; he will steal with Achab, he will murther with Ahab, he will betray with Judas: what will he not do to attain his covetous desire? this is the Fourth, beware of cove­tousnesse.

Fifthly, You that have not taken warning yet, I beseech you take warning now; have a care and avoid evil company, (Ephes. 5.11.) Have no fellowship with the unfruitful works of darknesse, but rather reprove them; come out from among them, and be serarated from them. Never go into a wicked mans company, if before you go, you have not a probability of doing good, or getting good. Consider with thy self, is there any likelyhood that thou by thy wholesome re­proofs may do him any good, if there be, then go on [...]; if not, draw back, avoid them, fly from them, for their steps tend to perdition. By wicked company those two things have been effected.

• Good men made bad.
• Bad men made worse.

Good men have been made bad by wicked company, Jehosaphat that good King is in an example of this, who by the company of wicked Ahab, was drawn to fight against those whom God favoured, and to help Ahab in his wicked enterprise.

Bad men have made those worse by evil company: Ahab was made worse by the instigation of his wicked wise Jezabel. Oh can you bear when you are in their company to hear them blaspheme the ho­ly name of God, and not repove them. Truly, if you can, it is a sign you are not so good as you should b [...].

Sixthly, my sixth Caution is this: Oh have a care of having the least finger on your hand against a Saint, it is dangerous to have a thought, word or act against the people of God, it is dangerous to have a thought amisse of them (Psal. 62.3.) They imagine mischief a­gainst a man (that is against a Saint) therefore they shall all be slain, for their bare imagination they shall be cut off. It is dangerous to speak against them, How durst thou (saith God to Miram) to speak a­gainst my servant Moses; and immediately he smote her with leprosie as white as Snow; It is dangerous to act against them, and it is for­bidden by God (Psal. 105.5.) Touch not my anointed, nor do my Pro­phets no harm. Perhaps you would say you would not do them any harm, if you thought they were Gods people. Oh but take heed lest they prove Gods people, and then it were better for you, if a milstone were hung about your neck, and you cast into the Sea, than to offend the least of them.

Seventhly, Let me beseech you all to take heed of complying with this sinful world, whoever doth, do not you: but take up that good resolution of Joshua's, As for me and my House, we will serve the Lord. Though all else forsake God, yet will not I, yet let not us, I beseech you (saith he) that you would not conform your selves to the fashions and manners of this wicked world. Oh take heed of conforming your selves to the Conversation of this world, but walk harmlesse, and shine as lights in the midst of a crooked, and perverse generation, if we will comply with the world, I mean to be as most of the world are, that is temporizers, time [...]servers, preferring the pleasing of a man, before the pleasing of God, then we must lie in wickednesse, as all the world doth (1 John 2.10.) for all that in the world is either the lust of the flesh, the lust of the eye, or the pride of life, and these are not of the Fa­ther, but abideth in the wicked one, the Prince of the power of the air, after whom the men of the world walk. This is the seventh, take heed of Conforming your selves to this world.

Eightly, Take heed of a hasty spirit when you are under sad dispen­sations, when you are under sufferings, you are apt to seek, and [...] with relief, come it which way it will, and on what terms it will. [...] [...] [Page 269]spirit, (Esay 26. v. 18.) He that believeth maketh not haste, hat is, he maketh not haste to get out of his afflictions; the people of Israel was of hasty spirits, and murmured because they were kept so long in the wilderness, for which God slew an innumerable company of them. Saul was of a hasty spirit, and by it lost his life, and Kingdom. Jacob's Mother no sooner told him his Fathers intent, but he was resolved to have the first blessing; though he cheated his Brother, and lyed for it, and so told his Father, that he was his eldest Son, but he him­self was afterward deceived by a lye, with having the eldest daugh­ter given him instead of the younger. Take David for your ex­ample. he waited Gods time, the Kingdome was promised to him after Sauls death, and when Saul persued him, you know David had him twice in his power, and with ease might have destroyed him, but he would not, [...]ar be it from me (saith he) that I should touch the Lords annointed. Let God smite him by the hands of his enemies, I will not, it is far better to be Gods Bond-stave, then the Devils Free-man; do not use any the least action whatever in an indirect way to deliver thy self, but patiently set down, and wait Gods good time, which when once come, thy deliverance will assuredly come with it. Take heed then of a hasty and su [...]len spirit under afflicti­ons; Some men when God takes away any comfort from them, are of so sullen a spirit, there is no pacifying of them; God will now this day take something from you, which I believe you would wil­lingly keep; will you therefore be of so sullen a spirit, that because you cannot enjoy all, you will not enjoy any, but will rob your selves of all? what though you cannot enjoy your Minister any longer, will you not make use of the Ordinances of God? I beseech you refrain this spirit, and let the deprivation of one mercy be a means to make you make better use of those that are left.

Ninthly, My ninth Caution is this, take heed of an ungodly Mi­nister, I speak not to any mans person in particular, neither can I because I know not as yet who will succeed me; but whosoever he be, if he be wicked, beware of him; for if he be ungodly, the peo­ple will follow him; for like Priest, like people: and I pray God deliver you from such Ministers, as for doctrine do teach the tradi­tions of men; and cry peace, peace, when sudden destruction hang [...] over their heads: such Ministers may please you, but believe me they will never profit you: but at last you will find, that through the [...]ale of Security, you are led to the pit of Perdition. They will tell you, you need not be so strict and diligent in your conversations, nor Heaven is not so hard a [...]d difficult to gain, as some would make you believe: believe them not, but remember, that without holi­ness none shall see God; and that neither Fornicators, Adulterers. Idolaters, Thieves, Murderers, Covetous persons, Drunkards, Revi­ [...]era, nor Extortioners, shall inherit the Kingdom of Heaven.

[...] [Page 270]Gospel) only. Christ, when he was preaching to a throng of People (as I am here this day) said unto them, Take [...]eed, and beware of the leaven of the Pha [...]isees which is among you. Oh that I had no cause to say, the leaven of the Pharisees is among you! I mean, that there are many here that are but bare professors; let me ask you that are only professors this one question, Is Religion good or bad? if it be not good, what is the reason thou art not ashamed to profess it? if it be good, what is the reason thou dost but professe it? by thy bare professing, thou losest the love of man; by no more then professing, thou canst never gain the love of God; so that on all sides thou art like to be miserable: The world will hate thee for being so good, and God will hate thee for being no better. What a sad thing is it that thou losest thy comforts in this life by professing so much, and thy comforts in the life to come, by no more then professing. Thus you have heard what I have to say by way of Caution: I shall now speak to you by way of counsel. The former ten were Negative, these shall be Positive.

First, I intreat you all, that above all things you would mind the one thing necessary: that you would not trouble your selves so much with many things of little concernment, but mind the great thing for which you came into the world. Oh my friends, will you spend your time for that which will not profit you, and your money for that which is not bread: Look after Grace, labour to get an Interest in Christ, of which if you be unprovided, you will be undone for ever, and it will be better for you, you had never been born: Oh, gain Christ, and then you will be fitted for all times, all troubles, and all conditions that can happen unto you; you will be endued with all wisdom and with all riches; if you gain not Christ, all that God doth to you, and for you, will n [...]ught at all avail you.

Secondly, My second advice and counsel unto you is this, That you would live as you would die, live to day as if you must die to morrow: Let me ask you, would you be content to die in the state you are in? if my soul doth not desire to be in a better state whe [...] I come to die, then now I am in, I may very well sit down satisfied; if not, then surely it greatly concerns me to look after a better; would any man be content to die a Drunkard, I ask you that are Drunkards, I do believe you will answer no; why then do you live in drunkennesse? How know you that God will spare you when you are drunk, until you are sober again? we may read of many that have died in their drunken fits, God doth not alwayes send his He­rauld to warn thee, before he sends his Serjeant to arrest thee; how knowest thou but Death may strike thee on a sudden? what will then become of thy Soul? Oh Beloved, I beseech you live not in that you are unwilling to die in: Balaam wa [...] not such a wretch, but he could cry out, Good Lord, let me die the death of the Righteous.

[...] [Page 271]are so bad husbands, but will lay up for a rainy day. I mean against a time of sicknesse comes, wherein you will be unable to work; are you thus careful to maintain your bodies? and will you be carelesse of your souls? Oh be careful to provide for sto [...]my weathers, you have winter garme [...]s for your bodies to preserve them from cold; [...]h let patience be your winter garment to preserve and keep your selves warm in afflictions; I know that he that will live godly in Christ Jesus, shall suffer persecution, and that through tribulation and sufferings we must enter into the K [...]ngdome of Heaven: shall I not then provide for them? but you may say, what, doth persecu­tion attend all the godly? a man may escape them as well as suffer them? put case affliction should not come thou wilt be never the worse for the being provided for them, for he that is fit to die is fit [...]o live, and that man that is fi [...] to suffer afflictions is fit to live without them; It was Pauls exhortation to the Ephes. 6.10. Finally my bre­thren, put on the whole armour of God, that ye may be able to withstand the wiles of the Devil: And it is wisdome in a man, to provide for a misery before is comes; there is mention made of a Nation (the Spartans I think) that useth to chuse their King as we do our Lord May or every year, and whilst they are in their annual Government, they live in all abundance of state, have all the sulnesse their hearts can wish; but when their year is over, all their pomp and glory is over too, and they banisht into some obscure remo [...]e place for ever, Where they spend the remainder of their lives in great want and misery: One King (knowing this) being called to rule over that Na­tion, made such use of his time wherein he reigned as King, that by his provident living, he heaped up so much treasure, and sent it be­sore him to the place where he knew he should be sent, as maintained him all his life time. Thus it is, God hath appointed to every one a time to live in, and that but a short time too, and in that time he hath appointed afflictions to attend us; if we will live godly in Christ Jesus, is it not wisdome in us then to provide for them? Take heed then that to avoid suffering, you do not commit sin; [...]o commit sin, to avoid suffering; is as if a man should run out of the mouth of a barking Dog, into the mouth of a devouring Lion; what is the wrath of man to the wrath of God? Man can but dest [...]oy the body and no more, but God can destroy both body and soul into hell fire to all e­ternity.

Fourthly, My fourth word of counsel, and direction is this, be se­rious in serious things; when you come to perform serious things, do [...]em seriously; I do not know that ever I saw a man fall a sleep while he was telling of mony, for if he should, how could he tell whether it were right or no? Yet alas! too too many sleep when they should be taking truth, not only by natural sleep, but also by spiritual sleep; they are so ca [...]elesse in receiving the word, they hear, and so la [...]y withal, that rather then they will try the word they [...]ear, they will [Page 272]take all for truth their Ministers tell them. Beloved, I believe you will scarce put so much coufidence in a man, as to receive a sum of money without telling it, because he saith it is right; and yet will you receive all that your Minister tells you is truth for truth, with­out trying it? you must not be sluggish in your working for God, but put forth your selves to the utrermost. You must make the Kingdome of Heaven suffer violence, and take it by force, but then,

Fifthly, The fifth Direction which I shall give you, is about hearing the Word, how you must behave your selves when you hear. I take it for granted you will hear, I hope you will, for brown bread is better then none, and a little is better then none at all; yet I in­treat you take these two words of Direction:

First, Try the word you hear by the Truth.

Secondly; Try your selves by the Truth.

First, Try the word you hear by the Truth; if it be not consonant to that, believe it not, let who will pre [...]ch it; Paul exhorteth the Ga­latians so to do (Chap. 1.8, 9.) But though we, or an Angel from Hea­ven preach any other doctrine unto you then that which we have preach­ed unto you, let him he accursed: How, Paul accursed? sure you speak too high what if an Angel? must he be accursed? Sure you will c [...]ll in your words again; nay, instead thereof, he repeats them over a­gain; as we said before, so I say again, if any one preach any other Gospel then that which you have received, let him be accursed. If any man pretend a Revelation from Heaven, and cannot bring Scrip­ture for what he saith, do not believe one syllable. Take the noble Bereans for your example, they would nor believe Pauls doctrine, until they had searched to see whether it were so or no; but then, as you are to t [...]y the word you hear by the truth, so try your selves by the word; you hear as a truth, that there is no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spi­rit. Now try your selves by this truth, and see whether or no you walk after the flesh, or after the Spirit: I have likewise two Dire­ctions about the preaching the Word.

First, Do not you receive the Word for the persons sake that brings it? I am apt to think, that many of you will receive a Truth of one mans bringing, which you would not receive of anothers; and thus ye receive the Word of God with respect of persons, which you ought not; but first receive the Word for its own sake; and secondly, receive the person for the Words sake, (1 Thes. 5.12, 13.) we beseech you brethren to know them which are over you, to [...] monish you, and labour among you in the Lord, and to esteem of [...] very highly in love for their works sake.

Sixthly, My direction in the sixth place, shall be concerning [...] times we live in, and I shall tell you, how you ought to behave [...] selves in two particulars.

First, Blame thy self most that the times are so bad; there is a ge­neral complaint about the sadnesse of the times, but no particular; every one puts the cause away from him, and instead of accusing themselves, are alwayes accusing others: Ahab he said to Eli­sha, Thou art he that troubled Israel: Elisha said to Ahab, Thou art he that troubled Israel: Adam said to God, The Woman which thou gavest me did give to me, and I did eat: The woman she said, The Serpent beguiled her: Thus do we put it off from our selves to others: No man saith with Jonas, for my sake is this come upon you, I am the cause of all this: No man saith, what have I done? would you have the times mend? Oh then, every soul of you condemn your selves, and amend your wayes, the times would not be so bad, if we were not so bad; would you have the effect cease, then seek to remove the cause. But then

Secondly, Pray not so much for better times, as better hearts; for had you never so good times, and not good hearts, your blessings would be cursings, good times, without good hearts, will but fatten you the sooner to the slaughter.

Seventhly, If you cannot do the good you would, then do the good you can; many people are so sullen, that because they cannot do all they would do, they will do none at all. I beseech you, be not of this temper; what though you cannot serve God in publick, will you not therefore serve him in private? why may you not do as S. Austin was bid to do. (tolle legit) take up and read? this will be a reading and praying time with you; and now you cannot hear as formerly you have done; oh pray more, and read more, and the less you have in Publick, the more you may have in private, you may read and pray, we are not forbidden that yet, let us then make use of them.

Eightly, My intreaty is unto you all, that you would be careful and circumspect in your conversation. (Ephes. 5.15.16.) See then that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the dayes are evil. Walk as becometh the Professiors of the Cospel, and labour to be blameless towards God and man. O [...], what notice will there be taken, when any Professor doth but [...] aside, and do any thing amiss, it is the joy of wicked mens hearts to see it, and how diligently do they watch for it, and often wish i [...]? We have a Proverb, That one man may better steal a Horse, then [...] ­ther look on; I am sure a wicked man may better commit sevon sins, then a Professor one; for it is the failings, the bad lives of Profes­sors, that makes Religion ill spoken of, and hinders many a weak soul from closing with it: sure think they, their Religion cannot be good, their conversations are so bad; let us therefore be wary, and careful in all our actions.

Ninthly, Mourn and lament for the sin you cannot hinder; it was [...]id of Lot, (2 Pet. 2.8.) that his righteous soul was vexed with [Page 274]the wicked conversations of the Sodomites. Oh that we were but so good as we should be, then sure it would grieve us more then it doth to see the wicked and abominable lives of those among whom we live; though thou dost not blaspheme God thy self, yet it is thy God that is blasphemed, and shall not that trouble thee? how canst thou but reprove them whoever they be? When a sick man seeth his Wife, Children, Friends, and Physician, lamenting his condition, sure it will make him think his condition is worse then he thought i [...], or very bad at least, or else why do they take on so, if there was no cause of fear? Thus it may be thy reproof may work upon a wicked man, if when thou hearest him blaspheme God, thou lamentest his condi­tion, and puts him in mind of his sad estate, it may make him lay that to heart then, which he never did before.

Tenthly, The last thing that I have to beseech of you is, That you would love one another: I have not at all sought to proselyte you to my way, but whatever you see in whoever it be that is of God, oh love it, be he of what profession he will, he is a godly man: Oh then love him, you cannot love God if you do not love his people: let brotherly love continue; your Minister must not continue, oh then let brotherly love continue. (1 John 1.20.) If any man saith he lo­veth God, and hateth his Brother, he is a lyar, and the truth is not in him; for if he loveth not his Brother, whom he hath seen, how can he love God whom he hath not seen? We believe, saith John in the next Chapter, that Jesus Christ is the Son of God, and he that loveth the Be­getter, must also love him that is begotten. You would be loth to do otherwise in civil business: will you refuse commerce with a man, because he is contrary to you in opinion, because he is not a Free­man of your City; be not then so far from loving one another, as to bear hatred one to another. Thus you have heard what I had to say unto you by way of caution and counsel: Oh that they may make such impressions on your hearts, that they may be your continual practice in your lives and conversations. I shall now close with the words of St. Paul (2 Cor. 13.11.) Finally Brethren, Farewel, be per­fect, be of good comfort, be of one mind, live in peace, and the God of love and peace shall be with you: And the Lord grant, that both ye and I, when we come to the Judgement Seat of God, render up our Accounts with joy, and receive an immortal Crown with Christ in Heaven, until which Day I beseech Almighty God to keep you, and preserve you in his fear. Amen.

IN these words two things observable; First, A Supposition, which is double. 1. If you know these things. 2. If you do these things. There be many that do, but do not know, do not understand; there bee many that know, but do not do, do not practice. But our Saviour to his Disciples is, If you know first, and then, If you do: Knowing without doing is unprofitable; do­ing without knowing is impossible. 2. A Position, If you so know, as to do, then [...] blessed, happy are yee.

First, for the Supposition, which is double. First, If you know; this word Knowledge in Scripture con­tains two things,

1. It intimates an act of the mind or understand­ing, If you know.

2. It [...] of the [...] faculty of the soul, if you [...]o [...]how as to [...] From both these significations, you have these two Observations.

1. Our first great care should be this, with all se­riousness to apply our selves to the knowledge of the things of the Gospel; wee must with the Angels [...], stoop down to look into, to have a clear, thorow, perfect sight of those things that are disco­vered in the Christall-glass of the Gospel. Wee must look into the perfect Law of liberty, James 2.25.

2. As the word imports an act of memory, or re­membrance, it affords us this Observation, viz. Next to our knowing of it, should be our care to retain and re­member the glorious Truths of the Gospel. 'Tis all one, not to remember, as not to know; wee must not on­ly attend to Wisdomes words, but must keep them in the center of our hearts, Prov. 4.21.

2. If you do, hence observe, 'Tis not enough to know and remember, but wee ought to do according to what wee know, and practice according to what wee remember. 'Tis some slight kind of happiness to know, but so to know, as to do, this is the happiness; If you know, if you do. Wee must not only bee hearers of the word, but doers of the word. Know­ledge without practice, 'tis Rachel like, fair indeed, but barren; practice without knowledge (were it possible) Leah-like, fruitful, but blear-eyed; both together, Rachel's fairness with Leah's fruitfulness, a fit Spouse for a Solomon.

2. For the Position, Happy are you if you do them; hence observe, There is a blessedness annexed to [...] knowing the Truths of God, as to remember, and [...] to remember as to do the work of that word. I [...] [Page 3]you know, if you do, not otherwise, blessed are yee.

Thus I have cut the words in peeces. The se­cond Observation is that I would first commend from the supposition, If you knew, that carries in it an act of memory; namely, That as it is our [...] care to know, so it should be our next care to re­member what wee have known. To this end let mee help your memories by way of a Summary rehearsal of our Morning-Exercise. The first Sermon that was preached to you was built upon ‘Isa. 55.3. Hear and your soul shall live.’

From that Text, this Doctrine, That that soul shall surely live, spiritually, blessedly, eternally, that so hears, as to come to Christ himself. The grand que­stion upon that point was this, What is to be done that wee may so hear? 'Twas answered, something was to be done before, something at, something after hearing.

First, Before hearing; That holy dutie of hear­ing calls aloud for holy preparation; so much at least as settles the bent of the heart heaven-ward; so much at least as makes us humble, and hunger after spiritual Manna; so much at least as raises the heart into a posture of expectation of some divine and spiritual good from God.

Secondly, a right demeanour in, or at hearing, which consists

First, The hearer ought to propound to himself spiritual, and right ends, and that

1. Negatively, This must not be the hearers end, to come and judge either the Word, or the Minister of it; nor

2. To come and hear things that will tickle his fancy, if hee desire that, let him go to those sinks [Page 4]of all wickednesse, Play-houses; nor

3. Must wee propose this our end, meerly to better our parts; nor

4. Meerly to know, much less meerly to bee known, that it should be said of us, that wee have been at the Morning-Exercise every day this month. But, our end should be to profit by what wee hear, Psal. 119.33. Wee should hear that our souls may live.

Secondly, Wee must labour to approve our selves true Gospel-hearers; And to that end

1. Wee must be wakeful hearers; 'tis dangerous sleeping by a Candle set up by God.

2. Wee must be Reverent hearers: in the fear of God wee must worship, though not towards, yet in his holy Temple.

3. Attentive hearers, our ears and hearts should bee like Lydia's, open to attend to those things spoken by Paul, Act. 16.14.

4. Receptive hearers: Wee must take in what wee hear, Act. 2.41. And this must be done with Faith, with Love, with Joy, with Delight, with Meekness, with particular Application: and this too, not as the word of such a man, or such a Mi­nister; I abhor that wicked notion among you, the head of such a party, and I know not what: But, as it is in deed and in truth the Word of God: That man never hears as a Saint, that when hee hears, doth not look mostly at the Word, as it is the Word of the God of Saints. And if thus wee apply our selves to the Ordinances truly, wee are in immediate capacity to have the Glory, Spirit, and Power of Christ to rest upon us in hearing; And this leads mee to