H Ʋmane Histories have been valued at such an high price that they have been dedicated to the most honourable per­sons, as worthy of their serious per­usual. Plinies natural History to Vespa­tian. Our English History to King James; the small Treatise which Paulus Jovius wrote, De Rebus Turci­cis, unto the great and mighty Emperour Charls the fifth; scarce any National piece but its presented in­to the hands of the Prince. Surely Divine Histories then (such as this Treatise, The Acts of the Apostles which contain the Heroick acts of the Lords worthies in their combats with, and conquests over, not onely men and the world, but sin and Satan) de­serve the eye and ear and hearts of a Noble Theo­philus of great and small, of all men whatso­ever.

The former part of the new Testament con­tains the great mistery of Christ, the Head of his Church. This book of the Acts contains [Page 2] the glorious History the Church, the body of Christ.

In the beginning of the book some particulars are mentioned of all the Apostles to Chap. 13. but it treats most largely of Pauls trials and travails in regard that as his conversion was most miraculous, so his conversation was most illustrious.

In this twentieth Chapter we have this famous Apostle in his fourth peregrination arriving at Miletus (a City upon the borders of Jonia and Caesaria, close by the shore of the Egean Sea) and sending thence for, and speaking to the Ephesian El­ders.

In his speech we may observe these four parts.

First, His Vindication of himself, Ministers are bound not onely to look to their Consciences, but also to their Credits. Naturalists tell us, if the Load-stone be rub'd with Garlick, it loseth its ver­tue; When the name of a Minister is contempti­ble, his Doctrine will be the less acceptable. The Apostle vindicateth himself. 1. As to the Integrity of his life, ye know from the first day that I came into Asia, after what manner I have been with you at all seasons, serving the Lord with all humility and with many tears. verse 18. and 19. 'Tis ex­cellent when the Pastor can appeal to the consci­ences of his people for the purity of his conversation. Holy Ministers are called Angels, Rev. 2. but un­holy ones are degenerated into Devils, have I not chosen you twelve, and one of you is a Devil. 2. As to his fidelity in his Doctrine, And how I have kept back nothing that was profitable unto you, but have shewed you, [Page 3] and have taught you publiquely and from house to house. vers. 20. The Steward is faithful who distributeth to every person under his charge, their proper and peculiar portion.Melch. Ad. The symbole of Wolfius will be­come every Preacher. Pietate & labore. By a sacred life, and sedulous labour, he will best declare his love to his people. Ministers must be stars by the in­fluence of their lips feeding, by the regular motion of their lives confirming, and by the light of both directing many, Paul magnified his Office, why should others debase it?

Secondly, His Exortation to them, As he taught them before by his pattern, so now by his Precepts, take heed to the flocks over which the holy Ghost hath made you overseers, vers. 28. Take heed, that is, [...], Toti sitis ad­dicti totis ani­mis ad hereatis. let all your care and study be for your own and peoples welfare and prosperity, like good Shepheards, work and watch night and day for the good of your sheep. This counsel the Apostle urgeth upon a threefold ground.

1. From the person who committed to them this charge, take heed to the flocks over which the holy Ghost hath made you overseers. It concerns you to be true to your trust, when tis committed to you by the Spirit of God. That unfaithfulness which is but felony against the charge of a subject, may be Treason when 'tis against the Charge of a Soveraign. O 'tis ill trifling with the most high Gods trust.

2. From the price paid for them. To feed the Church of God, which he hath purchased with his blood. verse 28. Things of the greatest cost call for our greatest care; souls are infinitely precious, [Page 4] and therefore deserve our utmost pains; If God thought them worth his blood, we may well esteem them worth our tears and sweat.

3. From the Peril their flock was in verse. 29, 30, 31. For I know that after my departing, shall grei­vous Wolves enter in among you, not sparing the flock; also of your own selves shall men arise, speaking per­verse things, to draw Disciples after them, therefore watch, &c. If Wolves will watch to devour, shep­heards must watch to defend the sheep. Those Commanders who are intrusted with a Garrison, when they are sure to have their quarters bea­ten up, had need to be ever upon their guard.

Thirdly, His Prediction of his future sufferings, 1. Propounded. And now behold I go bound in the spirit to Jerusalem, not knowing what shall befal me there, saving that the holy Ghost witnesseth that in every City, bonds and afflictions abide me, verse. 22, 23. Christians of all men must bear their Crosses, Ministers of all Christians must look to undergo mi­serie. And the more good a Minister hath, the more evil he must expect. The fuller the Tree is laden, the more cudgels will be thrown at it; the most fruitful meadows hear oftenest in the year of the Syth; Pious and laborious Paul was the chief Butt against which men and Devils shot. 2. Amplified, From the liberty it thereby denyed them of ever seeing Paul again And now behold, I know that ye all amongst whom I have gone Preaching the Kingdom of God, shall see my face no more. verse 25. Sad news to honest hearts upon a double ground, partly their lack of him; he had told them of Wolves [Page 5] entering in among them; now at such a time for the flock to be without a guide, when the storm arose for the Vessell to be without a Pilot; when the Souldiers were to engage in hot service with enemies, for their expert Commander to be wanting must needs be woful; That the Nurse should be taken away before the children could go alone, did much affect and afflict their spirits. Partly their love to him; As Paul was a Religious person, and as he was (probably) their spiritual parent who had begotten them, brought them up in the nurture of the Lord, and upon all occasions advised and assisted them, they could not but love him in an high degree, and therefore much lament his loss.

Fourthly, His Valediction to those Ephesian Elders in the words of the Text, And now Bre­thren I commend you to God and to the word of his grace, which is able to build you up, and to give you an inheritance amongst all them which are sanctified, verse. 32. before he had given them a command from God, and now he commends them to God. The words contain the legacy which Paul bequeaths to his Christian friends. He taketh his farewel of them, and wisheth a welfare to them.

And now, The opening of the words [...].] since I see that I who am your guide must shortly be gone, and since I foresee that Wolves will arise, so ravenous as to conspire and endeavour your ruine, what remains, but that I should commend you to God; who can prevent the effects of their cru­elty, and supply the want of my company. And now, The season is observable; its the last and the great­est kindness I can do to commend you to God. The [Page 6] occasion is considerable. And now, the dying Fa­ther commits his children to a faithful Guardian; And now I must leave you, never to see your faces more; but now I shall leave you to one who will never leave you nor forsake you. And now

Brethren] This title is an affectionate term, and speaks how dear and near they were to the Apostle. [...]. It discovereth much of his humility, though they were his inferiors, yet he calleth them his equals. Brethren stand on the same level; but more of his love: this even relation is accompanied with great affection, Love as brethren, 1 Pet. 3.8. Love, like water, doth not easily ascend, but will run swiftly and pleasantly on even ground. And now my dearly beloved, whom I both love and esteem as Brethren, who are both near and dear to me, since providence is part­ing us, I cannot better evidence my affection to you, or care of you then by committing you to him, from whom none can part you. And now Brethren

I commend you to God.] To commend one to an­other in our English phrase, [...], significat Patro­cinio, cura, ac tutelae alte­rius aliquid commendare. Beza. Commendare veluti commen­datur depositum servandum. is either to praise him for some worth in him, or to present some respects from him; but in Scripture sence, besides the for­mer acceptations, it sometimes signifieth to refer one to the care of another, Rom. 16.1. I commend to you Phebe our sister. To commend in this place sig­nifieth to commit them as dear pledges, or as pre­cious jewels to the tender custody and keeping of the blessed God. As if he had said, Be not discou­raged nor disconsolate at my departure, as if thereby ye should be left disolate, for I commit and com­mend you to one who will abundantly make up my ab­sence by his Almighty Power and favourable presence; [Page 7] though I am taken from you, and constrained to forsake you, yet I commend you to that God who will be care­ful of you, and never fail you; who hath infinite strength for your protection, and infinite Wisdom for your direction, and infinite Favour for your consolation. And now brethren I commend you to God

And to the word of his grace. [...].] The Scripture is called Gods Word, because as men by their words discover their wills, so God by the Scripture doth manifest his mind and pleasure. But its that part of Scripture which we call the Gospel, which is em­phatically termed here, and in some other places The Word of his Grace, because it speaketh Gods good will, and good pleasure to the children of men, Act. 20.24. Tit. 2.11. The Covenant of Works which God made with Adam, and in him with all mankind was in some respects a Covenant of Grace, for God was not bound to promise man eternal fe­licity upon his perfect obedience, but might have required it by vertue of his Soveraignty and domi­on. But since mans Apostacy, and impossibility thereby of attaining happiness by his own works, God hath been pleased to accept of the perfect obe­dience of Jesus Christ, on the behalf of the beleiving, penitent Christian; which act of infinite Grace be­ing revealed in the Gospel, it is most fitly called The Word of his Grace. The Law (as the case stands with man now) speaks nothing but fury and death, but the Gospel speaks favour and life; the Law wounds man with his blows, the Gospel heals him with its balsom; the Law condemneth man with­out pity to the sufferings of Hell, but the Gospel alloweth him a Psalm of mercy, and so saveth him [Page 8] from the wrath to come. Now the affectionate Apostle commendeth his fainting patients to this rich Cordial the word of his grace. They might think it was small comfort and a poor courtesie to be commended to a righteous and jealous God, as stubble to be committed to a consuming fire, therefore he tells them. I commend you to God, not under the notion of an angry Judge. But in the relation of a gracious father, and compassionate friend, which if ye doubt of, do but look into the Gospel, which is Heavens Court rouls transcribed, wherein ye may see the naked bowels of his good will, and read his curious eternal contri­vance of magnifying his grace in you, and towards you; I commend you to that word of his grace where­in every line speaks love, and each expression his tender affection to you. I know your poverty, but that word of his grace is a mine of unsearchable riches; ye are hungry, but that is bread; when ye are weary there ye may find rest, whatsoever your conditions be, there is sutable Consolation. And to the word of his grace,

[...]. Which is able to build you up,] These words with them that follow, are by Erasmus, according to our Translation refered to the word of his grace, but according to Beza and some others, God is the antecedent to this relative, who is able to build you up, &c. The reason of the doubt is, because both are of the same gender, whereby its uncertain to which of the two this latter part hath relation. But there is a certain truth if we refer them to either. God is able to build them up, &c. and also the Gos­pel or word of his grace, is able to build them up, [Page 9] &c. God as the first cause, and principal efficient; the word of his grace as the second cause, and su­bordinate instrument. The Gospel cannot do it without God, and God will not do it without the Gospel; God (ordinarily) by the Gospel doth both sanctifie and save, build up, and give an inheritance.

Which is able to build you up,] The Foundation of godliness was already laid in their hearts, but something was still wanting, a greater degree of grace and holiness; Paul knew that his brethren would not be contented barely to know Christ, but were desirous to grow in grace, and in the know­ledge of Christ, and did therefore the more la­ment his loss, because he as a faithful Steward had furthered the welfare of their souls, [...] by giving them their food in due season: Now to allay their fears of famishing for want of his care, he com­mends them both to the same Master, and to the same meat, by which they had hitherto thriven and prospered, and which were able still to continue the same vertue, and communicate the same strength, which is able to build you up.

And to give you an inheritance] Two things the Children of God do exceedingly desire; [...]. Proficiency in grace, and perfection thereof in glory. The Apo­stle in his valedictory speech, commends them to that God, and to the word of his grace, which can answer both their requests, progress in holiness, and the possession of happiness; which is able to build you up, and to give you on inheritance. Saints are heirs joynt-heirs with Christ (Rom. 8.17.) heaven is their proper and peculiar inheritance, the inheritance of the Saints in light, Col. 2. The Gospel or word of his [Page 10] grace purifieth and prepareth them for it, and also is the deeds or conveyance speaking their right and title to it, therefore is called the Gospel of our sal­vation; God is the Author and Donor of it. Glory is his free gift, Its your fathers pleasure to give you a Kingdom, Luk. 12.32.

[...]. Among all them that are sanctified] The Inhabi­tants of Heaven are all holy. Those that shall be glorified, must first be sanctified; the inner Court was a type of Heaven, into which none might enter but the Priests, which were holy to the Lord; Saints are all Priests, an holy Priest-hood, Rev. 1.5.

The sum of the whole verse is thus much, And now Brethren, &c. And now my dearly beloved Bre­thren, since infinitely wise providence seeth fit to deprive you of my presence, and I know the groans of your spirits to be after a farther degree of sancti­fication here, and its consummation hereafter, I commit and commend you to God, through whose strength the word of his grace, is able to give you both growth in grace while ye live, and the Crown of glory when ye dye, amongst all them that are prepared for it by be­ing partakers of the same hope and holiness. And now Brethren I commend you to God, and to the word of his grace, which is able to build you up and to give you an inheritance amongst all them that are sanctified.

In the words we may observe these three parts.

First, The Compellation, Brethren, The Com­pany of Saints are a society of Brethren, Love the Brother-hood. The company of sinners are a rabble of Conspiratours.

Secondly, The Commendation of these Brethren, And now brethren I commend you. This Commen­dation of them is amplified.

1. By the Object, 1. To God, as the fountain of their grace and bliss. 2. To the Gospel or word of his grace, as the Channel in which it was conveyed to them.

2. By the effects, which are two, 1. Profici­ency, which is able to build you up, having laid the foundation, its able to increase the building of grace. 2. Perfection, its able to lay the top­stone, and overlay it with glory. And to give you an inheritance among all them that are sanctified.

3ly. The Occasion or special season of this commendation, And now Brethren, No doubt Paul had many a time before commended them to God, Without ceasing he made mention always in his prayers; But now upon his leaving them he doth in a special man­ner commend them to Gods care and keeping, And now Brethren,

I shall draw some Observations from the words, and then lay down the Doctrine, which I intend to pro­secute.

That Sanctity is no enemy to civility; the Apostle Obser. 1 being to leave them, doth not abruptly turn his back upon them, but solemnly takes his leave of them. And now Brethren, some think they cannot be Christi­ans unless they be clowns, that good works, and good manners are inconsistent; but though Christianity pare of the luxuriant branches of courtesie, yet it doth not root it up; like those spices which we apply to windy fruits, it takes away the flatulency and offensiveness which may be in it, but doth not [Page 12] cast it away. Civil language and a courteous carriage are (though no part of, yet) an ornament to Christianity. The Saints of God are ever civil, and whereas sinners are complemental, they are cordial in all their salutes. The holy Apostle spendeth the greatest part of a Chapter in courteous salutations, which he would not have done had it be en either un­lawful or unnecessary.

Observ: 2 That Grace will turn civil countesie into serious Chri­stianity. The Apostle doth not take a bare civil fare­wel of them, according to the custom of most men, but solemnly take his leave of them by commending them to the blessed God, And now brethen I comend you to God. A gracious man prefers his low and ci­vil actions into the high form of religion; wicked men debase actions that are sacred, and godly men advance actions that are civil. As the Iron Mine gives a tincture and relish of its own nature to all the waters which run through it, making them thereby more salubrious to our bodies; so grace gives a savour and taste of its own nature and pro­perty to all the actions,The use of kissing was frequent a­mongst the Saints in their holy meetings Ter [...]uq. de Orat, about which the subject in which it is, is conversant, and thereby makes them more healthful to our souls. It sanctifieth our very salutes; Salute one another with an holy kiss, Rom. 16.16. kissing seems to be wholly civil, but among the godly its sacred, an holy kiss.

That all Christians are brethren: And now brethren. Observ: 3 Saints are all linked together in the bond of Brother­hood. Tertul. Apol. cap. 39. The Jews called all Brethen of the same Country; and it was the custom of the primitive Christians to call all Brethen and Sisters of the same communion; they are brethren if we consider their [Page 13] relations; they have all the same Father, God, I will be to you a Father, and ye shall be my Sons and Daughters, saith the Lord Almighty, 2 Cor. 6.18. They are not onely adopted, but also begotten a­gain or regenerated by the same God, Joh. 1.12. James 1.21. They are all children of the same Mo­ther; Jerusalem which is above is free, the Mother of us all, Gal. 4.26. they suck the same breasts, Isa. 66.11. 1 Pet. 2.2. wear the same garments, and as they grow up feed at the same Table, and shall dwell to­gether in the same house for ever. They are united under the same Head, renewed with the same hearts, and travel to the same Heaven. They are brethren in regard of affection; the curtains of the tabernacle were joyned together with loops, and so are true Christians with love; they love as brethren, seek­ing the good and welfare of each other. A Saints talents are not an inclosure for his private profit, but a common for the advantage of others. Their desires are not confined within their own dwellings, but they reach thousands in their prayers, whom they can never reach on earth in their persons. For my brethren and companions sake, I will now say peace be within thee, Psal. 122.1. they sympathize in each others sufferings, and rejoyce in one anothers solace. Every Saint is a great Merchant, who hath his Factors in all parts of the world trading for him at the throne of Grace.

That the Gospel is the word of Gods Grace. And to Observ: 4 the word of his Grace. The word Grace is taken in Scripture

1. For favour or good will. Grace be with you. And so Col. 1.2. Grace be unto you.

[Page 14]2. For the effects and fruits thereof Jude v. 4. Turn­ing the grace of God into lasciviousness.

The Gospel in both respects is fitly termed the Word of his Grace,

1. Because it containeth the Infinite grace and favour of the most high God to Sinners. The Law speaks in effect mans bottomless misery, but the Go­spel speaks Gods boundless mercy; the Law is a Court of Justice, but the Gospel a Throne of Grace. Grace sits as Commander in cheif in the Gospel, and as Ahashuerus to Hester holdeth out the golden Scepter of Mercy for poor condemned persons to touch with the hand of faith and live. The sum of the Gospel is comprehended in a song of that Angelical Quire, Glory to God in the highest, peace on earth, and good will towards men: the substance and body of Gods love to man was never dissected and laid open to the view of mortals till the Gospel was preached. Before it ran as a river under ground, but in the Gospel it bursts forth, and sheweth it self to refresh us with its pleasant streams: the Law is as it were a warrant under heavens hand and seal for mans execution, but the Gospel, like the Dove, comes flying swiftly to prevent it with the Olive branch of peace and pardon in its mouth:Ephes. 1.5. 2 Tim. 1.9. Rom 3.24. 1 Pet. 3.7. Chusing-grace, Call­ing-grace, Justifying-grace, and Glorifying-grace are all discovered in the Gospel, and therefore it may well be called the word of his grace.

2. Because the Gospel is the effect and fruit of Gods grace or good will to men. Philosophers ob­serve that dew never falleth in stormy, tempestuous weather; the dropping of the dew of the Gospel on parched, scorched hearts is a sign and fruit of serene [Page 15] calm heavens: that our parts of the world, like Gi­deons fleece should be wet with this dew when other parts are dry, this is meerly from Grace. I have cau­sed it to rain on one City, and not upon another, Amos 4.7. this rain of the Gospel which cooleth heat, mel­loweth the hearts, and cleanseth the unholy goeth by Coasts, Psa 147.19, 20.

3. Because the Gospel is the usual means of beget­ing grace. As Manna fell about the Isrealites tents with the dew, so grace is distilled and dropt down with the Gospel. Many of the Jews heard the thun­ders of Sinai, the threatnings of the Law and were not moved; but the Baptist wins their children with the songs of Sion, the promises of the Gospel. Received ye the Spirit by the preaching of the law, or the hearing of faith. The ice which is hardened by the cold, is mel­ted with the Sun. When the murderers of our Sa­viour heard the Gospel, they were pricked to the heart Acts 2.37. The hard flint is broken upon the soft pillow.

That the Gospel is effectual, not onely for conversion Observ. 5 but also for edification. Which is able to build you up. The Gospel doth not only bring forth souls to Christ, but likewise build up souls in Christ: the natural childe is nourished when in the world by the same seed (by a further concoction turned into milk) by which it was conceived in the womb; the spiritual child is begotten by the Gospel: I have begotten you through my Gospel, and built up by the same, 1 Pet. 2.2. As new born babes desire the sincere milk of the Word, that ye may grow thereby.

That the word of Gods grace can carry men to glory; Observ. 6 And to give you an inheritance. It doth like Moses lead [Page 16] the Saints out of Egypt, deliver him from bon­dage to his lusts, conduct him through the Wilder­ness of the World, and also like Joshua bring him into Canaan, the land of promise. Its called the grace of God which bringeth salvation, Tit. 2.11. It bringeth salvation to man, and it bringeth man to salvation.

Obser: 7 That Heaven is an inheritance; And to give you an inheritance. An inheritance is an estate left or given by the Father to his Son and heir; Saints are all Gods Sons, and his Sons are all first born, and so Heirs. Gods natural Son is his natural Heir, but his adopted Sons are his adopted Heirs, and so have an inheritance given them by their Father. Others have inheritances by their births, Saints have theirs by their new births. Their inheritance is incomparable, its the same which the natural Heir hath, joynt heirs with Christ, Earthly possessions are to it less then nothing. Their right to it is indefeasible An inheri­tance reserved for us in Heaven, 1 Pet. 1.3. they can never be deprived of it, either by others cruelty nor their own carelesness, for tis in Gods keeping reser­ved for us.

Obser: 8 That the inheritance of Heaven is onely for them that are Holy. Among all them that are sanctified. None but the Children of God, such as are born again, are heirs of this inheritance. All that are saved must be sanctified. The inheritance is undefiled and so must all the inhabitants be. If a carnal, unsanctified person ever enter into that Royal Pallace, he must first make the Gospel a Lye,Rev. 2 [...]. ult. and God a Lyer. And into it can in no wise enter any thing that is defiled or unclean. All that are there, are admitted into Gods immediate [Page 17] service, and will so great a King be served in un­clean vessels, dirty feet are not for Royal presence Chambers.

The Doctrine which I intend to prosecute, and which will include, the substance of the verse is this, ‘The Doctrine, That the greatest good a Pastor can do for his Brethren whom he must leave, is to commend them to God: And now Brethren I commend you to God, and to the word of his grace.’

I shall speak principally to the fountain of their being and bliss, their recommendation to God, and in the close of the Sermon briefly touch the Chan­nel of the Gospel, which he hath cut out as the means of conveying his blessings to the Children of men. I say again — That its the duty, and the greatest good a Minister can do for his friends whom he must leave, to commend them to God. The Apostle had a great love to, and tender respect for the Brethren, but how doth he manifest it, by commending them to God.

That its the practice, duty, and greatest kindness of Chistians to commit their friends to God, is visible in the Scriptures, Paul and Barnabas when they came to Derbe, commended the Brethren to the Lord, on whom they beleived, Acts 14.23.

But especially when Parents leave their Children, they commit them to the care of some faithful per­son. When Old Jacob was to dye, he commends his Children to the living God, Gen. 48.15, 16. [Page 18] and 49. before Moses left the Israelites in his Swan-like Song, Deut. Chap. 32, and 33. he doth not onely command them Gods precept, but also com­mend them to Gods protection.

Our blessed Saviour, who is an unparralled pat­tern and president, being to depart out of the world, and go to the Father, would not leave his Dis­ciples fatherless. He knew the hearts of his servants were heavy, that their Master was to be taken from their head, alas! what can the Chicken do, when the Hen under whose wings they used to be cluckt, and cherished was kild; therefore he commends them to God as the greatest good which his boundless love could do for them, And now I am no more in the the World, but these are in the World, and I come to thee, Holy Father, keep through thine own name those whom thou hast given me. I pray not that thou shouldst take them out of the World, but that thou shouldst keep them from the evil, &c. Joh. 17.11, to 16. How affectionately, how pathetically doth he intreat his Father to take the care and charge of them. Father keep them, Holy Father keep them, as if he could never speak it enough. How many Arguments doth he use to perswade and prevail with his Father to be the guide and guardian of his Chil­dren. Father, I must leave them, O do thou love and keep them, that they may not be left alone. Father I beg not their immediate translation to glory, but onely their preservation in an estate of grace; I desire not that they should be kept from the evil of affliction, but on­ly from the evil in affliction, and shall I be denyed. The World hates them for thy sake, and what will become of them if thou wilt not help them.

In the Explication of the Text I shall shew

1. What it is for a Minister to commend his friends to God, or how this is done.

2. Why its a Ministers duty, and the greatest good a Pastor can do for them from whom he must part, is to commend them to God.

First, How a Minister can commend his brethren and friends to God. This is done two ways, name­ly; by Prayer and by Faith.

1. By a cordial supplication to God, or by prayer; the departing parent appointeth his Executor to be careful of and faithful to his children, and so com­mendeth them to him; but the departing Pastor, in­treateth God to be gracious to, and mindful of his people. As by preaching the Minister commends God to his peoples acceptation, so by prayer he com­mends his people to Gods benediction. The principal part of the Priests Office under the Law, was to offer sacrifice, and to pray for the people; Aaron must bear the names of the children of Israel before the Lord. And the main work of us Ministers of the Go­spel is to stand betwixt God and our people, by giv­ing precepts from God to them, and by putting up prayers to God for them Aaron this wise shall ye bless the people, saying unto them, The Lord bless shee, and keep thee, Numb. 6.23. We bless them when we beg of God to bless them. God blesseth imperatorie, by commanding a blessing on men; There the Lord commanded his blessing, even life for evermore, Psal. 133.3. Ministers bless impetratorie, by commending them to Gods blessing. Gods blessing is operative, his benedicere est benefacere; our blessing is optative onely; we wish the blessing, and that's all, but God can work the blessing.

The Apostle Paul usually made prayer the Alpha and Omega, the preface and ending of all his Epistles. If we observe it well we shall finde that each of them is sented with this sweet perfume, Rom. 1.9. and 15.13. and 16.24. 1 Cor: 1.3, 4. and 16.23. 2 Cor: 1.2, 3. and ult: ult: Gal: 1.3. and 6. ult: Ephes: 1.2, 3, 15, to 20. and 6.23, 24. Phil: 1.2, 3, 4, 9, 10, 11. and 4. ult: Col: 1.2, 3, and 4. ult: 1 Thess: 1.2. and 3.10. and 5: ult: 2 Thess: chap: 1, and 2: and 2:16: and ult: ult: 1 Tim: 1: 2: and ult: ult: 2 Tim: 1: 2: and ult: ult: Tit: 1:4: and 3: ult: Philemon vers: 4: Heb: 13:21, 22. Prayer was his salutation, and prayer was his conclusion; nay as some persons of quality seal all their letters with their coats of Arms, so the holy Apostle all his Epistles with prayer for the per­sons to whom he wrote, and gives us leave to look on all as forged where this mark was missing; The salutation of Paul, with mine own hand, which is the token in euery Epistle, so I write; The grace of our Lord Jesus Christ be with you all, Amen, 2 Thess. 3.17, 18. All Christians must pray for others; its their general calling in part. Among the Persians he that offered sacrifice prayed for all his Countrymen, saith Herodotus (lib: 1. 9) Pray one for another, Jam: 5. But its the particular calling of a Minister: We must give our selves to prayer, it must be the element in which we breath and live, He is a Prophet, and he shall pray for thee, Gen: 20.7. Prophets of all men must be frequent at prayer.

But there are some persons which Ministers must in a special manner commend to God in their prayers; namely, the people which God hath committed to their special charge, A good House-keeper will re­leive [Page 21] and help his neighbours and strangers, but he hath a greater regard, and more tender respect for his children and those of his own Family. Our pray­ers, like Sir Francis Drakes ship must incompass the whole World, even all in the land of the living that have not sinned the sin unto death; I will that sup­plications and prayers be made for all men, 1 Tim: 2.1. The higher a man is, the further he seeth, and the richer a man is, the more he releiveth; the higher a man is in holiness, the further he seeth into others indigencies, and the richer he is in grace, the more he by prayer begs the releif of their necessities. But in the wide earth our eye must principally be on Gods vineyard to water that with our tears, and to beg the influence of heaven, for the refreshing and ripening the fruits thereof; Praying always with all prayers for all Saints, Ephes: 6.18. the tongue may well pray for the other members of the same body; Christ hath taught us this in that Prayer of prayers, as a Father calleth it. Our Father; Father speaketh our faith in God, Our, enjoyneth charity to our Brethren; but in this vineyard our love and labour must be specially for that part of it which is committed to our trust. Of all debts Specialties must first be paid: Prayer is a debt, God forbid that I should sin in ceasing to pray for you, saith Samuel, and and in regard of our particular parishes, a Bond, a specially. We are bound to thank God always for you, 2 Thess: 1.3. The Ministers prayers as well as his parts are the common stock of the parish, in which all have a share. Or as the Buckets which hang up in the Churches at London, they are useful and helpful to any part of the City as occasion is, but specially [Page 22] for the benefit of those parishes in which they are. We must as some Shop-keepers, drive a trade a far off, beyond the Seas, but be sure not to be idle in our shops at home. We must mind others at the Throne of grace, but be sure to remember our own people. He that starveth his family, is not likely to feast his Neighbours.

Secondly, By a fiducial expectation of good, or by faith, we commend our business to a friend when we cast on him the care of it, and trust him with it; Ministers commend their friends and affairs to God, by beseeching his favour towards them, and believing that he will be tender of them. We have many cares and fears about our dear friends whom we do love, and whom we must leave, but faith easeth our hearts by committing them into safer hands; The burden of all the Churches lay on Paul, and surely twas heavy enough to have broken his back, had he not learned the art of faith, by which he removed it to stronger shoulders. Cast thy burden on the Lord and he shall sustain thee, Psa. 55.22. Here is our charge, and our discharge. Our Charge is, to cast our burden on the Lord; and our Discharge, He will sustain thee. The Apostle prayeth God for the grace given to the Philippians, and prayeth to God for its increase. I thank my God upon every remembrance of you always in every prayer of mine, making request with joy, 1 Phil. 3.4, 5. But mark how he enliveneth his prayer by the soul of faith, knowing that without it, twould be but a dead Corps. Being confident of this very thing, that he which hath begun a good work in you, will perform it until the day of Jesus Christ, vers. 6.

Our prayers for our people will be to little pur­pose, if faith be not joyned with them. There are indeed many blessings in the womb of prayer, but without the Midwifery of faith it will never be delivered. Whatsoever ye ask in my name, beleiving, ye shall receive. Prayer is the Key that openeth Gods Treasury, but Faith is the hand which takes out and receives of his infinite bounty; Prayer must have a promise, or else tis a Vessel without a bottom, and that promise must have faith, or else, the Vessel lyeth still, and cannot stir at all. When a full gale of faith fills the sails, then the Vessel of prayer launcheth fourth most hopefully, and returnest with its riches fraught.

When God had acquainted Abraham with his in­tention to destroy Sodom, Abraham sensible of his Nephews danger, commends him to God by prayer and by faith, Gen. 18.23. now mark the issue, God remembred Abraham, and brought Lot out of Sodom, Gen. 19.29. Abrahams prayer hit the mark at which it aimed, but tis because the eye of faith leveld the Arrow.

Faith honours God, by committing to him so great a trust as the inestimable fouls of his people; and God honours faith, by being true to his trust, and answering fully his chosens, and suppliants faith. The Children of Judah prevailed because they relyed on the Lord God of their Fathers, faith engaged God in the combate, and therefore they could not but conquer, 2 Cron. 13.

He that prayeth for himself and not for others, is fitly compared to an Hedghog who laps himself within his own soft down, and turns his brissels to all [Page 24] the World beside. And he that prayeth for others without reliance on God through Christ for audi­ence, works at the labour in vain, and like Penelope undoeth by night all that he wrought in the day. The truth is, we lye to God in prayer, if we do not rely on him after prayer.

So then for the Preacher to commend his brethren or friends to God is in brief thus much. To open their cases and conditions to God in prayer, earnestly begging the releif of their indigencies, and beleiving that through Christ he will supply all their necessi­ties.

In the next place, I come to the Reasons why the Pastor must commend his brethren and friends to God. And they shall be drawn from these three heads; From God, from the World, and from the Brethren themselves; Gods propriety in them, the Worlds enmity against them, and their own impo­tency, do all require that they should be commended to Gods care and charge.

I shall now shew the necessity of commending them to God, that its the greatest good will appear in the Ʋse, because he is the most able, loving and faithful friend.

First, In regard of God, his propriety in them. None so fit to take care of the Child as its Father. A brute will venture its self, and encounter with that which is much stronger, in defence of her own; the fearful Hen which hath nothing but flight to secure her self from the Dog, will yet hazard a duel against the Kite, to protect her little Chickens. The blessed Jesus gives this ground why he com­mends his Chrch to God, I pray for them, I pray [Page 25] not for the World, but for them which thou hast given me out of the World, for they are thine, Joh. 17.9. I pray not for strangers, nor enemies to thee, but for thine own people, thine one family, for them thou hast chosen, called & loved. For they are thine; thy jewels, thy portion, thy temple, thy children. Men in a flame will venture far to secure their own jewels. Nabath would hazard & lose his life, rather then part with his own portion. What cost will some be at, and what care will they take to keep their own houses in good repair? David would have died, that his own Son might have lived. Pro­priety is a sufficient ground for special protection. God doth by a general providence take care of all his creatures, because of his general propriety in them, because they are his creature. He feeds the young Ravens, and satisfies the hunger of the Sparrows. He is upon this account the preserver of man and beast, but his special providence is exercised about them in whom he hath a special propriety. The Saints are his [...], peculiar people, & therefore he hath over them a peculiar protection. Hence his peculiar care is compared to a Bird flying over the Nest, where her young ones are, Isa. 31.5. He abhors him as an infidel, who doth not provide for his own, surely then he will take care of his own himself. Aristotle saith, Propriety is the ground of all the toyl and labor in the World. If all things were common, every one would be careless, but because its their own ground, therefore they Dung, and Plow, and Sow it; because it is their own wealth, therefore they work hard to increase it, God hath a propriety in his people, they are his by Election. The new creature was conceived in Gods eternal purpose before he was born; they are his by redemp­tion, [Page 26] he paid an infinite price for them; They are his by regeneration, begotten by him, and born of him. They are his by promise, I entred into covenant with thee, and thou becamest mine, I will be their God, and they shall be my people. Now because they are his, therefore they go to him for protecti­on. I am thine, save me, Psa. 119.94. and there­fore he affords them his special and gracious pre­sence, Israel is holiness to the Lord, the first fruits of his increase; all that devour him shall offend, evil shall befall them, Jer. 2.3. None can wrong God in any thing that is his at an easie rate.

Secondly, The worlds enmity against them. The sheep need some Dogs to defend them, that have so many Wolves to devour them; They who have many and mighty enemies, surely want some faith­ful able friend; this was another ground why Christ commended his Disciples to God, I have given them thy word, and the World hath hated them because they are not of the world, even as I am not of the World, Joh. 17.14. Father keep thy Chil­dren, for they are surrounded with a wicked World, whose tender mercies are cruelties. Alas! what shall become of thy lambs, who are ever amongst roar­ing ravenous lyons if thou shouldst not protect them?

The old enmity between the Serpent and the Woman is not yet, neither ever will be worn out. There are natural antipathies between some creatures, for which little reason can be given. As between the Lyon and the Cock, the Elephant and Boar, the Cammel and Horse: The Serpent saith Aristotle will rather flie into the fire, then [Page 27] come near the boughs of a wild Ash: but there is a greater antipathy between the seed of the woman, and the seed of the Serpent. An unjust man is abomi­nation to the just, and he that is upright in his way, is abomination to the wicked, Prov. 29: ult. The Eagle saith the Philosopher hath continually enmity with the Dragon and Serpent. Saints are Eagles, they have enmity with the Serpentine brood, but it is odium offencionis, they hate wicked mens sins, but not their persons. They loath the poison, but not the cup in which it is. As tender Physitians they hate the noisom disease, but pity the patient, thus the unjust man is abomination to the just; but the wicked hate the godly, odio inimicitiae, with a hatred of perfect enmity, wishing evil to their persons, and working it to the utmost of their power. They that are born after the flesh persecute them that are born after the spirit; their rage is so great, that were their power answerable to their malice, they would cut Israel off from being a people, that the name thereof might be had no more in remem­brance.

Indeed every Christian may say as David, They hated me without a cause; the World hath no just cause to hate and curse the people of God, but there is a reason of all their rage, and wrath, enmity and cruelty against the Saints? and that is, because they are Saints; Wherefore did Cain im­brue his hands in his own Brothers blood; Because his own works were evil, and his brothers righte­ous, 1 Joh: 3.12. The light is burdensom and greivous to Owls and Bats, and all night Birds, the light of a Saints holiness is offensive to sin­ners, [Page 28] that are used onely to the deeds of dark­ness; nay, the greater the light, the more pain­ful to their sore eyes. Swine cannot endure sweet odours; Those that are unclean, and delight to wallow in the mire of vice, hate the fragrant pur­fumes of grace. The pleasant smell of Spikenard is poisonous to them. Horse-flies are kild with Oynt­ments.

Now if Saints fight with enemies that are more politique and powerful then themselves, they must be conducted by one that is strong indeed, or they will be forced to leave the field. Besides it is an engagement to God to help his people, be­cause, for his sake the world hates them. A Prince counts it a dishour to forsake him, who hath ventured his life, and lost his limbs in his cause and quarrel.

Thirdly, Their own Impotentcy. They are not able to take care of themselves, and therefore must be commended to another. In the Civil Law there is provision made for out-casts, there are some Hospitals to entertain them. By the common law, if parents die there are Officers appointed to take care of poor fatherless Children. With God the fa­therless find mercy, Hos. 14.3. Those that are Orphans, want a Guardian. Children which cannot go alone, need their Mothers helping hand. The strongest Christian is but a child, and except God hold him by his right hand will every day get many falls and knocks. The greatest Saint is but a glass without a bottom, which cannot stand any longer then it is held; Hence they are compared to anew born in­fant which is both polluted and ready to perish, if nonetake care of it, Ezek. 16.5.

If beleivers dangers be temporal, their defence must be the Almighty and eternal God, or they are foild. We have no strength, but our eyes are unto thee, saith 2 Cron. 20.12. They cannot do the ordinary actions of nature, without his assistance, who is the God of all grace, in him we live, and move, and have our beings, Act. 17.14. They live in him, and move by him, as they have their beings from him; If the fountain fail, the streams soon are dryed up; If God denieth his influence, man droppeth into earth: Inesse est de essentia creaturae; Inherence is essential to the crea­ture.

When spiritual perils overtake them, they can­not hold out without Gods protection. When Hezekiah was left but a little in his own hands, how much doth he discover the pride of his own heart. Though Peter seemed so resolute and va­liant a Captain (as to go before all the Apostles in courage) yet when Christ did but for an hour or two withdraw, how shamefully doth he flye back like a Coward? the weak breath of a Maid bloweth down the strong Castle of his confidence. If God do but depart from Sampson, his strength departs also, and the Philistines may make what pastime with him they please. The holiest man is no match for a Devil. If our God leave us, our defence is departed from us, and the uncircumcised one will make sport with us in­deed.

All our power for sacred performances is wholly from another. Not that we are sufficient of our selves to think any thing, 2 Cor. 3.5. To think [Page 30] (we suppose) is an easie thing, but unless God help it is too hard for us; God gave Israel their Manna every day, or they could not have subsisted; God must give us fresh supplies of his spirit in every duty, or they cannot be rightly performed. The greatest fulness of a Christian is not the fulness of a fountain, but of a vessel; which because always is letting out, must be always taking in; The Conduit which is continually running, must be always re­ceiving from the River. The Christians disburse­ments are great and constant, therefore such must his incomes from God be, or he will quickly prove a bankrupt.

Habitual grace it self lieth as water at the bottom of the pump, and cannot by all our labour be raised up, till God pour in his exciting grace. The flame doth not more depend upon the fire, then we up­on God. Things that are weak, lean on that which is strong; the Wood-vine, not able to stand of it self clings about the hedge, or tree, and thereby gets to some heigth: the weakest will go to the walls if not protected.

This reason is implied in Christs petition to his Fa­ther: Father keep them; As if he had said, They are poor shiftless children, that can neither stand nor go without help, therefore they must not be left alone: Alas they are such pitiful helpless creatures that anyone may wrong them of the Legacies which I haue purchast for them, and bequeathed to them, they will lose the grace I have given them, and fall into the sins which I have kept them from, whilst I was with them, if they be but one moment out of thine eye and armes, therefore Father keep them; If they who were to [Page 31] be endowed with an extraordinary measure of the spirit were unable to keep themselves, much more unable are we; if Pillars cannot stand of themselves, much less can weak Reeds.

Having spoken somewhat in the Explication, I shall proceed to the Application of the Point.

First, It informeth us of the Piety of a true Pastor, he commends his people to God, this is his character: When others curse their people, and commit them to the Devil; he blesseth his Pari­shioners, and commendeth them to God: the mouth of some indeed, like Rabshekahs are full of raylings, and their tongues are even black with blasphemies against God and his people, (though their curses are but like false fire which may flash a little, but will do no Execution) but the faithful Ministers of the Gospel have learned other language as they are blessed men, so they are blessing men: Some Ministers are Ministers of Satan, all their business is to accuse the Brethren, they are the Saints enemies because they follow the thing that good is; Publicans bless them, that bless them; but though the people of God pity them, and pray for them, and beg the blessing of God on them, yet they (far worse then Publicans) return cursing for blessing, but true shepheards seek and study the welfare of their sheep. The false Mother did not care though the Child were divided and slain but the true Mother cried out, Divide not the Child, in no wise slay it, for her bowels yearned towards her Child, 1 Kings 3.26: Ministers are called Fathers, and their people their Children: [Page 32] Wicked Ministers are false Fathers, and cares not what becomes of their children; the great murderer of souls may slay them at his pleasure, and they will not open their mouths against him; nay too too of­ten they help him drive the poor silly sheep out of their pastors to the slaughter-house. But godly Mi­nisters, like true Fathers, endeavour by all means the wellfare of their children; they cry out with Hagar, How can I see the death of my child! How can I see the eternal death of my poor, ignorant, carnal neighbors! they open their mouths and their hearts too (for their bowels yearn towards their children) for their peo­ple to God, as the Ruler to Christ; Sir, Come down quickly ere my childe dye. Lord, such unregenerate, scandalous children whom thou didst commit to my charge are at the very point of death. I have acquaint­ed them from thee of the evil and end of their wicked ways, but cannot obtain so much as a sober hearing; but Lord if thou wouldst speak to them they would hear thee; thou canst open their eyes, break their stony hearts and make them stoop; Lord come down quickly ere my children dye, nay dye eternally.

Secondly, It discovereth the great priviledge of a gracious people; When they are deserted by man, they are commended to God. Those that part them and their Pastor, cannot part them and their God. And now brethren I commend you to God; though Christians may be left by weak, earthly friends, yet they shall never be forsaken by their Almighty hea­venly Father. Christ prayeth for them in heaven, Christians pray for them on earth, how rich must they needs be who have a stock in such faithful hands employed for their use in both worlds. It was the [Page 33] misery of Julian that the Church shut him out of her prayers, and that was a forerunner of his sad future doom. Its the felicity of true Christians, that they are in all the Saints prayers.

All the felicity of man is bound up in the favour of God, and therefore to be commended to his care must needs be a great comfort. I must tell you no people can enjoy a greater priviledge. Israel was famous for this above all the Nations on the face of the earth; For what nation is there so great? saith Moses Deut. 4.7. They that consider Israels out­ward condition may somewhat wonder how Israel should be glorious beyond all comparison. Israel was now wandering in a desolate, howling Wilderness, having no food for their bellies but what a miracle must send them in; and no raiment for their bodies, but that on their backs; Heaven must rain down bread, or they must perish with hunger; a rock must be broacht to give them water, or they die for thirst; their cloaths must grow with their bodies, and not wear out neither, or they must go naked; they had not an house to hide their heads in, but some slen­der tents; turn which way they will they fall into the paws of ravenous beasts, or into the hands of men no less cruel; yet in this barren Desart, and in the midst of these destractions, no nation in the World, were their tables never so richly spread, and their Wardrobes never so largely filled, can compare with Israel for honour and happiness. But what is the reason? truly none but this, God was their Patron and Guardian. For what nation is their so great which hath God so nigh unto them, as the Lord our God is in all things we call upon him for? Other Nations [Page 34] might excell them in number, in treasure, in crea­tures; other Nations might have honours and plea­sures nearer them; but every Nation was inferior to them, because no Nation had God so near them. Tis the near approach of this Sun that causeth a Spring and Summer of light and gladness, of warmth and delights. That Nation from which he departeth, whatsoever they enjoy, have but long dismal nights, and sharp bitter frosts.

When men are said in Scripture to be obnoxious to all evil, they are onely said to be forsaken by the chiefest good. I have forsaken my house, I have left my heritage, Jer. 12.7. But what is the fruit of Gods forsaking his house? Cannot the building stand, though the Workman be gone? No, tis tumbling down apace, I have given the dearly beloved of my soul into the hands of her enemies. Many Pastors have destroyed my vineyard, they have made my pleasant portion, a desolate Wilderness, v. 10. When this fence is removed, the vineyard is quicky destroyed. When David would pray his worst against the Churches enemies, what doth he beg? Let them be confounded, Psal. 12.5. or disappointed in all their designs; this is much, to conceive with sorrow, and to have hard labour, and then to bring forth nothing. Let them be as the grass upon the house top, which withereth before it be grown up, vers. 6. Let them perish speedily, suddenly, and irrecoverably; this is more. The for­mer was bad, that they should take much pains to no purpose; but this is worse, that their pieces that they discharge against others, should not onely miss their mark, but recoil upon themselves. But all this, and much more, vers. ult. (which the Psalmist addeth as [Page 35] an amplification of the latter) Neither let them that go by, say, The blessing of the Lord be upon you; this is worst of all. David knew that if they were out of Gods care, they should be under his curse, and then they should be miserable indeed. As an eclipse of the Sun darkens the Creation, though the other lights of Heaven shine never so brightly; so whatsoever comforts any man enjoyeth if God be wanting, he is miserably woful. Its Seneca's observation of Alex­ander, He overcame the Persians, but he slew Calistines; he conquered to the Ocean, but he slew Calistines, &c. That the slaughter of his friend drew a black line over all his honourable enterprizes, and as too much shadow to a picture, sullied the glory of them. It may be said of some men, they have large estates, but no God; they have high preferments, but no God; they have excellent parts, and natural accomplishments, but no God: This want of a God gives a dash to all the other, and like Copris turns all their wine (be it never so rich) into ink and blackness.

On the other side, the fruition of God is the great­est favour. As some write of the Christal that what stone soever it toucheth, it puts a lustre and loveliness on it; So whomsoever God approcheth to, he puts beauty and glory on the soul.

Because the witness of an Adversary is a double te­stimony. Let Balaam (who, as some write of a toad, had a pearl in his head, though his body was poyson­ous) give in his evidence. How goodly are thy tents O Jacob, and thy Tabernacles O Israel, Numb. 24.5. He speaks both by way of interrogation and admira­tion; their tents were so comely, and their taberna­cles so lovely, that their very enemy was affected [Page 36] and ravished with them. But whence came Israel to be such a well marshalled army, that he who came to fight against them, thinks them beyond all compare, nay doth himself admire their postures and order, their glory and gallantry. Why, from the presence of their Lord General. The Lord their God is with them, the shout of a King is amongst them.

The new temple which the spirit of God describeth so exactly in its various dimensions, and curious perfections, such as should never have parallel; hath all its glorious priviledges from Gods gracious presence; The name of that City from that day shall be, the Lord is there. Ezek. ult. and ult.

It is observable, Exod. 33.1, 2, 3, 4. that God seemeth to make Israel a very gracious offer. And the Lord said unto Moses, Depart and go up hence, thou and the people which thou hast brought up, out of the land of Egypt, unto a land flowing with milk and honey. And I will send an Angel before thee, and I will drive out the Canaanite, and the Amo­rite, and the Hitite, and the Perizite, for I will not go up in the midst of thee, for thou art a stiff-necked people, lest I consume thee in the way; yet mark how the people take this bountiful tender, And when the people heard these evil tidings, they mourned, and no man did put on his ornaments, vers. 4. What evil tidings were here, 1. To have an Angel their guide and guardian, I will send an Angel before thee, surely that nurse would have been very tender of his Lords Son, his first born. 2. To have all their enemies conquered, and I will drive out the Canaanite; might not Israel march along without fear, when God had engaged that [Page 37] all their foes should be thrown at their feet? 3. To be conducted to the goodliest country under the cope of Heaven. To a land flowing with milk and hony, to a place that was the paradice of the earth, and the fittest to be the type of Heaven; would not thousands have valued such a promise at an high price? What was there in all this, which called for mourning, that the Israelites take it so heavily, and lay it so much to heart? Truly this, the want of Gods presence, which could not be made up by all these priviledges, therefore Moses prays, If thy pre­sence go not with us, carry us not hence; Lord, its better to be in an howling, barren wilderness with thy presence, then in Canaan without thee. Tis not a glorious Angels being our Captain which can give us true comfort; tis not the casting down our enemies, that can lift us up in glory; tis not the pleasant land flowing with milk and honey that can please us, without thy presence; if thou leave us, all our Isaacks (do they promise us never so much joy or laughter) are Benonis, Sons of our sorrows, and Ichabods, the glory, the honour, the happiness is departed from Israel, if thy presence go not with us, carry us not hence. But here is the priviledge of Saints, they have Gods presence. My presence shall go with you, and I will give you rest.

Thirdly, Here is comfort for Christians, they are commended to the living Gods care; The Apostle had little to give his sorrowful friends, but he would speak for them to that King, who was able, and willing to give them all things. And indeed this was his greatest charity. By bodily almes he had opened his own purse, but by commending them to God he opened heavens Treasury; Pauls [Page 38] prayers were more worth to them then the Empire of the whole world. The Apostle was a right courtier, he observed his Princes will, and drew up his petitions according to his pleasure, and there­fore knew they should be prevalent. Joab did not doubt of success, when he set the woman of Tekoah a work, for that which David desired more then him­self.

Beloved friends, I esteem it my duty and privi­ledge that I may write after the Apostles pious copy, ye are the people to which I was first called to be a Pastor, though opportunity hath sometimes been offered for greater preferment, yet I still waved all thoughts of leaving my first love and removal to any other Parish. I have been amongst you these eleven years, and cannot wholly complain that I have spent my strength in vain, and laboured in vain, some have acknowledged that they are the seals of my Ministry; Others, that God hath made me instrumen­tal for their increase in grace. Gods power hath ap­peared in my weakness, and his mercy been manifest in my unworthiness, yet alas how many of you have had the dark side of this glorious pillar of the Gospel all this while towards you, which is matter of sad la­mentation. O how speechless will they be at the day of Christ, who after so many years publique and private preaching of the word to them shall be found in a Christless, graceless estate; surely none sink so deep into Hell, as they who are pressed down thither under the weight of the Gospel.

I must notwithstanding this ground of unspeaka­ble grief, admire that free grace which hath made me helpful to any one souls good. Besides, that I [Page 39] enjoyed more of God in his Ordinances amongst you then ever I have enjoyed all my life, I cannot but acknowledge that many of you have had much hearty kindness and respect for me, not onely above my deserts, but much above what any parish that I have known or heard of in the County, have had for their Minister; I may say as Paul did, my joy was the joy of you all (that feared God) but now the providence of God is parting us, I know not better how to speak my love and faithfulness to you then by imitating this holy pat­tern in the Text, and commending you to God and the word of his grace; Indeed, all is in this one God; if he charge himself with you, none can hurt you, if he be yours, every thing will help you. When Alexander asked Porus (his Prisoner) how he would be used. Porus answered [...], Like a King; Alexander asked the same question again, he gave the same answer still; do you de­sire no more said Alexander? No, saith he, All is in that one word (Plut.) If it were demanded of you, to whom ye would be commended, I hope ye would answer, to God; for ye cannot but know that all good is in one God. The Covenant of grace is a rich mercy, to which all the Crowns and Empires in the World are but Nits and nothings; but this is the Sun which makes that Heaven so glorious, this is the sum and substance of it; I will be your God, and ye shall be my people. The design of the Son of God in his birth and death was certainly high and honourable; It was a noble end that was in the eye of such an agent, but it was no more then to beg and buye of God, [Page 40] to take care of man whom for his rebellion he had cast off. He suffered the just, for the unjust, to bring us to God. 1 Pet. 3.18. Living David, when his soul was amongst Lyons, and ready to be torn in peiees every hour, commits it into Gods hands; Into thy hands Lord, I commit my spirit, Psa. 31.4. The dying Redeemer, who knew the worth of that inestimable jewel, his own soul by the price which he paid for the souls of others, desired no other Cabinet to have it laid up in, Father into thy hands I commend my spirit. To commend you to God is all that I can do for you, and it is indeed all that ye can desire of me. Were you my nearest Relations, and the object of never so dear affections, though ye were as near and dear to me as my own soul; If I had the strongest ingagement to you imaginable, and the greatest obligations possible, I could do no more, I need do no more then to commend you to God. Therefore give me leave now I am taking my leave of you to commend you to God. And now Brethren I commend you to God.

First, I commend you to his special favour and affection. The good will of God is such a lump of Sugar, as will sweeten the bitterest cup, it hath a vertue in it which will turn the smallest liquor into cordial water; The little Bird in her small down Nest sings pleasantly, when the great Birds in their large thorny Nests, have but harsh voices. The Saint in the soft bed of Gods special love sleep­eth comfortably, when the wicked in their high places, great preferments, for want of this are in little ease, His general love is like the ordinary beams [Page 41] of the Sun, which convey light and heat, for the refreshment of all the World. So the Lord is good to all, his mercy is over all his works; but his special love is like the beams of the Sun united in a glass, which passing by others, fires the object onely. Gods love to his new creatures in Christ is burning love; he hath choice good, and good will too, for his chosen ones. Let me see the good of his chosen. Look upon me, and be merciful to me, as thou art to them that fear thy name. Its said of Socrates, He prized the Kings countenance above his coyn.

A kiss from God is of greater value then all the Kingdoms on earth. The Christian can travel mer­rily though his way be dirty underfoot, if the heavens do but favour him, and it be clean over head. Prov. 16.15. If in the light of a Kings countenance there be life and his favour be (quickening and refreshing) as a cloud of the latter rain; what is there [...]n in the light of Gods countenance! If an Heathen could say, Contemno minutes istos Deos modo Jovem propitium habeam. I care not for those petic gods and demy-gods, so I can have but Jupiters good will: Surely a Saint may say, I care not for mens frowns, or Devils fury, so I may obtain but the blessed Gods fa­vour.

This special favour of God is a pearl of such price that it was bought with the blood of Christ, and none can beg a greater for themselves or others. This was Davids prayer for himself, Lord lift thou up the light of thy countenance upon me, Psa. 4. As the single Saint, so the Church, cause thy face to shine upon thy servants, and we shall be saved, Psa. 80. Beleivers who love their neighbors as themselves can desire nothing better or greater.

Joseph loved Benjamin entirely (his bewels yearn­ed upon his brother, Gen. 43.29, 30.) But how doth he shew it? what doth he request for him? God be gracious to thee my son. Daniel, who fasted prayed, and was sorely affected with the Churches afflictions, when he poured out his very heart to God for them, and would sum up all his prayers into one petiti­on, this is it, The Lord make his face to shine upon his Sanctuary that is desolate for the Lords sake, Dan. 9.17. The prayer of the High-Priest for the people was to this purpose, The Lord make his face to shine upon you, and be gracious to you, Numb. 6.24. Affecti­onate Pauls lips spake the same language on the be­half of his Corinthians, The grace of our Lord Jesus Christ, and the love of God, and communion of the Holy Ghost be with you all, 2 Cor. 13. ult.

[...] to this God in whose favour is life, nay, whose [...]ng kindness is better then life, Psal. 30. Psal. 63 I commend you, and my prayer shall be, God be merciful to you, and bless you, and cause his face to shine upon you, Psal. 67.1.

Secondly, I commend you to his special eare and protection: Angels are the Churches Guardians; He shall give his Angels charge over thee: but God him­self is Captain of the Saints Life guard. He is Lord of Hosts.

It was an honour to David, and granted to him by Achish as a special favour to be keeper of his head for ever; but its an infinite condescention in the glo­rious God, yet this Office he is pleased to take up­on him, To be Keeper of his Saints heads, or their Head keeper for ever. Nay he is known by this name, He that keepeth Israel: And if you would know how [Page 43] he keepeth them, truly so diligently that he saith, I keep it night and day (they are every moment with­in the view of his favourable eye, and under the guard of his Almighty arm) Isa. 27.4. and so ten­derly, that he is said to keep them as the apple of his eye, Zach. 2.8. which is the tenderest peice (the Chrystaline humour, say Naturalists) of the tender­est part of mans body; of which Nature is so tender that she strongly guards it with tunicles. A great blow is better born on the back, then a small touch on the eye. Oculus & fama non patiuntur jo­cos.

Gods providence extendeth to all his creatures,Deus fic curat universos quasi singulos, sics s [...] ▪ ­gulos quasi so­los. Aug. its like the Sun, of universal influence, but in a spe­cial manner its operative for the safety of his Saints. He is the Saviour of all men (that is in respect of pre­servation, or temporary salvation) but especially of them that beleeve, 1 Tim. 4. Godly men are com­pared to wheat, wicked men to chaff: Good Hus­bands will not spoil their chaff, but they are special­ly careful of their good corn. When a fire breaketh out, God may leave sinners, as lumber to be consu­med, but he will be sure that his Saints, which are his jewels, shall be saved. The Church is Gods house, and therefore that shall be well guarded, whatsoe­ver be neglected: The eyes of the Lord run too and fro through the whole earth, to shew himself strong on the behalf of them whose heart is perfect towards him, 2 Chron. 16.9.

The words contain, 1. The universality of Gods Providence; his eyes walk the rounds, as Satans feet go tound fro through the whole earth to devoure, so Gods eyes run to and fro through the whole earth to defend. [Page 44] Diana's Temple was burnt down when she was busie at Alexanders birth, and could not be at two places together; but God is present every where, at the same time, and therefore his Church which is his Tem­ple can never suffer through his absence. Though Heaven be Gods Palace, yet it is not his Prison. His eyes run lo and fro through the whole earth.

2. The efficacy of his Providence, to shew himself strong; God fights with his eyes as well as his hands, he doth not only see the peoples dangers, but save them from it. When the Philosopher in a starry night was in danger of shipwrack, he cried out, Surely I shall not pe­rish, there are so many eyes of providence over me. King Philip said, he could sleep safely because his friend An­tipater watched for him. God watcheth and wardeth for his people always.

If God forsake a people every enemy and evil will quickly finde them. They are bread for us, for their de­fence is departed from them, Numb. 14.9. The out-lying Deer are shot while they within the pale are safe. The Romans in their wars used to call out their Tutelar gods of those Cities they besieged, as judging them invinsible while they remained there, but easily won if they departed. When God left the Israelites, though but for a little while, the Holy Ghost said they were naked, Ex. 32.25. how naked? not for want of rayment or weapons of war,Non veste sed gratia & prae­sidio Dei. Jun. in loc. but for want of Gods presence and protection, saith Junius.

Whilst God continueth with you, ye are safe; if trials and troubles come, run under the shelter of this shield, if he doth not prevent the evil of affliction, he will protect you from the evil in affliction. When the City of Sechem was taken, the inhabitants fled to [Page 45] the Tower. God is a strong Tower, Pro. 10. that no Cannon can pierce, and he is an high Tower which no Ladder can scale, no Arrow can reach. Psa. 18.

As it was said of the Tribunal of Cassius, Valer. Maxim. that it was piorum rupes & reorum scopulus, a rock of refuge to the good, a rock of revenge to the bad. So it may be said of God; He is a refuge for the oppressed Saint, a present help in time of trouble, though he wound the heads of sinners.

Now to this God whose power is an alsufficient shelter, and whose special providence is sure pro­tection, at whose beck and bidding are all crea­tures in heaven and earth, who hath infinite wis­dom to direct you, and infinite strength to sup­port you, I commend you, and my prayer shall be, The Lord preserve you from all evil, Psal. 121.7, 8. the Lord preserve your soul, the Lord preserve you in your goings out, and in your comings in, from this time forth and for ever.

Thirdly, In a word I commmend you to his uni­versal benediction, to his blessings in all your un­dertakings and concernments, as to his grace to affect you, in the midst of the Worlds hatred, and to his power to protect you in the middest of all hardships, so to his presence to prosper you in all the works of your hands. The fruitfulness of the earth depends wholly upon the influence of Heaven; If the Sun with-hold its heat, and the clouds their moysture, all things decay and wither. The success of all your actions depend on Gods benediction; If he deny his concurrence, nothing prospers. Except the Lord build the house, they labour but in vain that build it, Psa. 127.1. Its lost labour to undertake the [Page 46] keeping up that house which God will have pulled down. Tis to no purpose to Plow that field which God will have lye Fallow. Neither men can help you in civil things, nor the means of grace in spi­rituals, unless God afford his assistance. Some Phi­losophers tell us, that God is the soul of the World, as the soul is in every part of the body, so God in every part of the World. Sure I am as the body moveth not, nor any part of it, but as its animated and acted by the soul, so neither can the World, or any thing in it, but as its enlivened and acted by God. He is the primum mobile, which sets all the other Orbs in motion.

Its said of David, that he prospered whither soever Saul sent him, 1 Cron. 11.9. but what was the spring of the watch, which caused all the wheels to move so regularly? For God was with him; It is his gracious presence alone, which gives success to every enterprize.

His blessing can turn not onely Water into Wine, temporal mercies into spiritual benefits, but even poison into wholsom food, every stone thrown at you by your enemies into a precious stone; he can cause the wrath of men (as the hunter useth the rage of the Dogs for his own ends) to work, not onely for his praise, but also for your profit; as a wise Governour meeting with opposite factions in a state, while each studieth and striveth to undermine the other, serveth his own ends, and secureth his own interest by both. The wise and powerful God while wicked men plots against his people, makes them to conspire, for his people. The worlds actings are against the Saints [Page 47] intentionally, in regard of the malice of their hearts, but they are for the Saints eventually in regard of Gods over-ruling hand. That Knife which wicked men endeavour to thrust into some vital part of the beleiver to kill him, doth but light upon some imposthume, and thereby tend to his cure. The scorching Sun of persecution, doth but ripen him for a glorious harvest.

Now to this God who can blow upon all his ene­mies plots, and they perish; who can breath with his spirit upon his peoples actions, and they prosper; who can cause all his providences to tend to your spiri­tual profit, and eternal peace, I commend you, and my prayer shall be,Psa. 20.2, 3, 4. The Lord hear you in the day of trouble, and the name of the God of Jacob de­fend you send you help from his sanctuary, and strengthen you out of Zion, grant you according to your hearts gracious desires, and fulfil all your counsels.

For your further comfort know, that this God to whom ye are commended is an able friend, a loving friend, and faithful friend, and therefore it is the greatest good I can do for you.

First, God is the most able Friend. To have a friend at Court, is a great courtesie, because such a one can command much; but what is it then to have God for your friend, who can command all things, God is able to do more for you then you can ask or think. He is thirty times called Almighty in Job; He can do above all expressions, beyond all apprehensions. What cannot he do for you, who made the whole World of nothing, and hangs the massy earth upon nothing.

He is able to defend you from whatsoever is hurtful. There is a Dialogue between an Heathen and a Jew after the Jews return from Captivity (all Nations round about them being enemies to them) The Heathen asked the Jew how he and his country men could hope for any safety, because (saith he) every one of you is a silly sheep compassed about with fifty Wolves; I but saith the Jew, we are kept by such a Shepheard as can kill all those Wolves when he pleaseth. God can with a breath, a puff, blast all the plots of his enemies, and cause their persons to perish; how happy are they then who have him for their strong hold? The Egyptians had an Idol called Baalzephon Lord of the watch Tower, whose Office was to fright such fugitive Jews as fled from their Masters; but it seems he was a sleep, when the Israelites marcht out of Egypt in a full body. God is pleased to call himself the watchmen of his people, but he is such a watchman as neither slumbereth (or taketh those short sleeps by day) nor sleepeth (or hath any long sleep by night) his eyes never close, all his thoughts are waking thoughts for the good of his people.

If enemies come before them, He is the Lord of Hosts; If behind them he is their rere-ward. It was said of the Palladium in Troy, that whilst that Image remained there, the City was impregnable, and that till the Greeks found out a stratagem to steal that Idol away they could not take it. What­ever fancy there was in that, this is a truth, that God is the defence of a people, and while he is pre­sent they are safe.

Are your dangers bodily, he can bear off those [Page 49] blows. No evil can arrest you without leave from this King. Al his Servants are Courtiers, and there­by priviledged persons. He can make an hedge about your selves, your houses, and all that ye have (as about Job 1. and 10.) and then neither men not Devils can make a gap for any to enter and injure you. Hesiod speaks of thirty thousand Demy-Gods that were [...], Keepers of men; The true God keepeth his in a Pavilion, as a Prince his Favourite, from the mischeif of others envy and malice, Psa. 31.20.

If afflictions be near, he will not be far off. He ventures his fortune in the same bottom with his people. When thou passest through the fire, I will be with thee, and through the waters it shall not come nigh thee, Isa. 43.2. If the Church be a burning bush, it will not be consumed, because God is in it. As it is safe in the fire, so also in the Water; though it be a Vessel (as that wherein the Disciples were sailing in a rough Sea, tost up and down with tempe­stuous winds, and boystrous Waves, nay filled almost with waters, and ready to sink, yet there is no fear, because Christ is in it, for though he seem to sleep, waiting onely for a fit opportunity to manifest and magnifie his power, yet when the storm comes, he will be sure to awake, and with his word of command to cause a calm; The Church as Hierom saith of Arcturus, semper versatur, nunquam mergitur, is much tossed, but never drowned, God is in the midst of her she shall never be moved, he shall defend her, and that right early.

God is said to ride on the Heavens for his peoples help, Deu. 33.26, 27. That is either, he will come speedily (as the heavens move swiftly) for his peoples deliverance, [Page 50] he will not delay till it be too late, but prevent them with his love. Or, he hath power and will command all his creatures to be serviceable to his Churches safety, he rideth on the Heavens for thy help. As a man that rides on an horse, can command it, or turn it, and wind it with a curb and bit, which way he plea­seth; so can the Omnipotent God, command the Heavens and all their Host, for his peoples help. Though enemies come with open mouth to swallow the Church up quickly, yet she will be gravel in their teeth, and should they ever take her down, as the Whale did Jonah, yet God will force them to vomit her up again, and make them find by woful experience, that she is too hard a morsel for the strongest persecutors stomachs to digest.

Are your fears spiritual, God is able to be your defence; Its probable your suspicions are great, that you shall fall off or fall away. The World is a slip­pery place, but he is able to keep you from falling, Jude v. 4. We are apt to fall on the right hand by its allurements. Its rich Wine is apt to intoxicate our brains, and make us stumble. We are apt to fall on the left hand by its affrightments, as the silver of its comforts fouls our fingers, so the fire of its cross is apt to black and defile us. Those that travail in rugged ways, and on stony lanes often fall; but God is able to keep you from falling. If God keep his hold of you there is no fear, but ye will keep your feet and your ground too. We are kept by his power, through faith unto salvation. His power and his love are the Eagles Wings upon which the Saints are carried out of Egypt, through the Wilderness, and safely conveyed to Canaan.

He can keep you from falling two ways.

1. He can deny temptations to you, if he see they will be too hard for you. All have not the same faith, therefore all are not tryed in the same fire, He may give a strong purge or vomit to a strong man, but wil not to a babe in grace. He knoweth whether the Armour will bow, and if it will, he can prevent the bullet. He is acquainted with the hardiest Souldiers in his Army, and them he will call to the hardest service, Rev. 3.10. When the weather is very bad, he will not venture his sickly child abroad.

2. He can enable you to foyl the tempter, Little David in his strength can conquer great Goliah; he kept Josephs soul from being so much as sienged (miraculously as the three Childrens bodies) by that great fire which his Mistris made to have burnt him. Though the Saint, like Daniel, be cast for his con­science into a Den, there to fight with, and in danger to be devoured by Lyon-like lusts, he can bring him out as safe and as whole as he was cast in. The Gold-smith would not venture his gold in the fire, if he knew it would be consumed by it. Man is no match for Devils, but God over matcheth them.

Preservation from sin these two ways Austin acknowledgeth with much affection. Lord saith he, when I had an heart to sin, thou didest keep off the temptation, and when I had a temptation to sin, thou didst keep off my heart. If your hearts be as dry as tinder, he can hinder Satan from [Page 52] striking fire; if he suffer the tempter to strike fire, he can make the tinder wet and hinder it from taking. As he is able to defend you from what is hurtful so to re­leive you with what is needful. Si Esuris, panis tibi est; si sitis, [...]qua tibi est; [...]i intenibris [...]umen est, &c, Aug. Tract. [...]n Johan. As the fire both purifieth the air, and warmeth them that sit about it: he know­eth that ye are indigent, and have nothing of your own to live upon, but he can send you in such dayly supplies as may afford you an honourable subsistence. I have read of one that feasted the vast Army of Xerxes: Gods estate is infinite, and therefore will bear a liberal provision for all his Children. I know you desire pro­ficiency of grace, and perfection in glory above all the World. He can build you up in grace, he can cause all grace to abound. If this Sun draw nigh to you the fruits of the spirit will ripen apace. This well of Salvation can fill every vessel of your hearts, be they never so wide, he can make the babe of grace to grow till he become a young man, a strong man, and a Father. If the Nurse be taken from the Child, and the breasts be denyed it, of which it used to suck w^th so much delight, he can make it thrive as well with the spoon; in the want of pure publique ordinances, he can be a little sanctuary to his Saints. He often sendeth them a warm bit up to their Chambers, when they cannot come down and feed with the rest of the family. He can give you an inheri­tance that fades not away, he can conduct you through all your hardships and crown you at last with heaven, where ye shall be kept, both from sin and suffering, and freed not only from foyls, but also from fighting; where the love of God shall never be questioned, nor his pro­vidence quarrelled, where ye shall never offend others with your purity, nor have cause to defend your selves from their injuries, where all tears shall be wiped from [Page 53] your eyes, and sorrow and sighing shall flee away. Where persecutors cease from troubling, and the weary are at rest. Where your names shall be fully vindicated, your infirmities be wholly banished, your graces be perfected, and your souls infinitely blessed, being locked up in the bosom of Christ, and lodged in the imbraces of God for ever and ever.

2. He is the most Loving Friend: Some have power to do their neighbours a courtesie, but tell us they owe them not so much good will. God as he hath power enough to enable him, so he hath love enough to move him to do his people good. Jonathan ven­tured far for Davids safety, and the reason was, for he loved him as his own soul. They who have Gods heart, are sure of his helping hand. He chuseth his love and then loves his choyce; he had precious thoughts of them, before they had any thoughts of themselves.

God loves his people as they are his Eternal choice; the Mother loves the childe whom she carried nine moneths in her womb; O how then doth God love his people whom he carried in the womb of his pur­pose from all eternity! He loves them as they are his own picture, as they are like him in grace and holi­ness. Men have loved others the more for resem­bling them in sin; so did Heliogabalus his children: God loves his children the more for resembling him in sanctity. Grace is lovely; God cannot but love his Saints, because he loves himself; he loves them as they are his Sons purchase. They which were so dearly bought, are not easily loathed. Jacob was exceeding tender of Benjamin, though he could, as occasion required, expose the ten Patriarchs to all [Page 54] weathers, yet by his good will the wind must not blow upon Benjamin; if Benjamin miscarry, he dieth with him: And what is the reason of this extaordi­ry affection? possibly this, Benjamin was the childe of his beloved Rachel; Benjamin was dearly bought, he cost the life of his dear wife: So God loves his Saints with a singular love, because they are the children of his dear Son, the travel of his soul. His beloved Son had many a sharp throw, and many a bitter pang before he could bring them forth, nay they cost him his very life.

He loves them above all the world besides: All others are dross, they are his gold. This whole World was set up as a tent for them to lodge in, for the time of their pilgrimage, and when they shall be re­moved to their fathers house, this tent will present­ly be taken down. If all the wheat were but gather­ed into the heavenly Garner, the chaff would not be an hour out of the unquenchable fire. He loves them as his own Son, Joh. 17.26, 27. Who can tell the love God bears to his Son? the same love he bears to his Saints. His name is love, his nature is love, his Son is the token of his love, his Spirit is the earnest of his love, the Gospel his love letter.

Hence it is that they are so happy who are com­mitted to Gods keeping, because he is so loving a Guardian.

All the while that his people suffer he doth sym­pathize; and he will support them. As a tender fa­ther he proportions the burden to the strength of his childrens back. He doth like a Lutanist (to use Chrysostoms similitude) who will not let the strings [Page 55] of his Instrument be too slack, lest they mar the mu­sick, nor suffer them to be too hard screwed up, lest they break. He who taught the Husbandman to use several instruments for the threshing of several sorts of grain, and not to turn the cart wheel about upon the Cummin (Isa. 28.25.) will certainly himself not suffer his people to be afflicted aboue what they are able, 2 Cor. 10.13.

His love will set all his other. Attributes at work for his peoples good: His Wisdom will contrive, his Power will act, and his Faithfulness will perform (whatsoever he promiseth) for the comfort of his Church, and all because he loveth them. What would not David have done for Absolom, whom he affecteth so dearly? when Absolom rebelled against him and sought his life, his heart relented towards Absolom out of love? What a charge doth he give his Captains concerning him; Deal gently for my sake with the young-man, even with Absolom? What will not God do for his chosen whom he loveth? when they wander and run from him, he followeth after and wooeth them; For the iniquity of his covetousness I was wroth and smote him, I hid me and was wroth, and he went on frowardly in the way of his own heart. Mark, Here is a childe in a great crime, his Father corrects him, and instead of kissing the rod he kicks at the hand that holds it; He went on frowardly, in the way of his own heart. Well what is the fruit of this frowardness? you might expect greater severi­ty upon such contumacy; surely if few stripes will do no good, many must be laid on; or if the rod will not do, the ax might be used: But lo what love doth! I have seen his ways, and will heal him: [Page 56] I will lead him also and restore comforts to him and to his mourners, Isa. 57.17, 18, 19. Well, though he be undutiful yet he is my child; I will throw away my rods and draw him with the cords of love; though he freez under the nipping frosts, yet he will thaw under my warm beams.

13. He is the most Faithful friend. He is constant in his love: Some are able, and loving also for a time, but their love, like a candle (though it burn a little in a closs room, and calm weather) is easily blown out by a stormy wind. If a Christian be called to the cross he is (like the Deer that is shot, by the herd) pushed out of their company; but God is a lasting, yea an everlasting friend; his love like the Sun can never be abated, much less extinguished by the great­est tempest, but is always going forth in its full strength. A brother is born for adversity: A friend loveth at all times, Prov. 17.16. Such a friend is God, who (when few men will) never fails to appear for his suffering servants, 2 Tim. 4.16, 17. Basil ventured very far for a persecuted friend, and being bla­med for it, answered, Ego aliter amare non didici, I have learned not to love otherwise. The Antients pictured friendship in the shape of a fair young man, bare headed, with his breast open, meanly apparelled, with this inscription on his cloaths, To live and to dye with you, and this on his Forehead, Summer and Winter, and with this on his heart, Prope longè, far and near. God is such a friend as will never dis­own or deny his people. In the furnace the three children shall have his presence where ever he is ab­sent.

When men are mutable, and appear as Tertulli­an [Page 57] saith of the Peacock, all in changeable colours; use their friends as we do Sun-dials, look no longer on them, nor regard them, then the Sun shineth on them. God is a faithful creator, 1. Pet. 4.19. will be sure to mind the house that he hath built, and that most of all when its out of repair and ready to fall. Bucholcerus upon his friends going to Court to teach the Prince Electors children, told him, I will give you one piece of counsel which may do you good whilst you live; His friend hearkned to him: I commend (saith he) to you the faith of Devils; Take heed whom you trust.

Indeed there are many men like ponds, clear at the top and mud at the bottom; fair in their tongues but foul in their hearts. The greatest mens words are often like dead mens shoes, he may go bare­foot that trusteth to them. But O what a faithful friend is God, who never faileth his! he is such a Physician as will be sure to visit his Patients often when sick, although he may pass by their doors when they be well.

He is faithful to his promise; his Word is the truth, Col. 1.5. His Church is the Pillar of truth (not to bear it up, but to hold it out) 1 Tim. 3. his Sacraments the seals of truth; he himself is the Lord God of truth, Psal 34.5. Who feares to be deceived when truth promiseth. He keeps his promise to a word;Quis falli t [...] ▪m at cum pro­mitt [...]t veritas. Aug. confes. lib. 11. cap. 1. Ye know in all your hearts, and in all your souls that there hath not one good thing failed of all that the Lord promiseth, Josh. 23.14. The birth of the pro­mise will answer their conception, and they bring forth in full feature and glory.

God is usually better, but never in the least worse [Page 58] then his word.In sacra scrip­tura non solum bonitas est quod prae­cipitur, & faeli­citas quod pro­mittitur sed etiam veritas quod dicitur Hugo. His promise is equivalent to possession, He keeps touch with his people in the time of per­formance to a day. The self same day Israel marched out of Egypt, Ex. 2.4. The four hundred and thirty years were that very day expired, nay to a night, Dan. 5.30. In that night was Belshazer the King of the Chaldeans slain. When the big-bellied promise had gone its full time (the seventy years being then expired) it could not stay till morning for its deli­very, but fell in labour that very night, and was safe delivered.

The promises are the flowers of which the cor­dial Julips are made, which refresh you in fainting hours; but as Gods love is the root upon which they grow, so his faithfulness is the hand that must bring them to you. Tis your happiness, that your riches lye in such good hands as Gods, and that the publique faith of Heaven is ingaged for the payment of all your bonds; For be confi­dent he who will not suffer a Lyer to enter Hea­ven, will much less suffer a lye to enter his own heart; faithful is he that hath promised, and also will do it, 1 Thes. 5.24.

Thus my dearly Beloved I commend you to the favour and affection, power and protection, care and benediction of this God, who is so able, so loving, and so faithful a friend.

But as I desire, and shall endeavour by faith and prayer to commend you to God, so I cannot but hope, and I beg it of all amongst you, that have any interest at the throne of grace, that ye would commend me to God, I beseech you for the Lord [Page 59] Jesus Christs sake, that ye strive together with me in your prayers to God for me, Rom. 15.30.

Before I conclude, as I have commended you to God, so let me commend you to, and commend to you, the Word of his grace. Julius Cesar being for­ced to swim for his life held his Commentary in one hand above water▪ and swam to land with the other; Without question you have more cause to value the word of Gods grace. The law breatheth forth a cold blast, a northwind of threatning, but the Gospel sendeth forth a warm gale, a Southwind of promises; grace of all Gods attributes must not be neglected; love can least endure to be slighted: O let me beseech you for the Lords sake, for your souls sake, to value the Gospel. Alas what are ye without it, but condemned Malefactors, every moment liable to be called forth and hung up, as monuments of Gods fury in Hell! If ever poor creature in fear every moment of being fetcht out of the Prison and carried to the Gallows did esteem a pardon sure I am ye have cause to prize the Gospel. O sirs, how had all of us at this day been shut up under the Laws curse, in the Dungeon of endless wrath and misery, had not the Gospel opened the prison doors, knockt off our shackles, and set our souls at liberty!

I commend the word of his grace to you under a fourfold consideration.

First, To purifie your affections, I know ye want grace, now the word of grace can beget grace, and increase grace. Its the usual pipe through which grace may be conveyed into the vessels of your [Page 60] hearts. The Laws of men may reform your acti­ons, but, tis the Gospel of God which can renew your affections. Some Poets speak of Musicians that by the force of their musick can make stones leap into Walls, and tame beasts, be they never so savage: The word of Gods grace will do much more, twill turn stones into Children of Abraham, twill change an heart of stone, into an heart of flesh, twill tame Lyons, and turn them into Lambs, Isa. 11.4, 5, 6. It hath made the very hearts of them to bleed, whose hands were imbrued in the blood of the Redeemer.

Let your endeavour be, that this word of grace may come with power to your souls, that you may not onely hear it, but savour it, and not onely read it, but rellish it. O my friends, the lack of this is the undoing of thousands. What is the reason that some who seemed very fair for Heaven, fall away fouly, and (as some Marriners boast) can sail with all winds, to what Haven soever they blow? truely this; the Gospel though sometimes it conquered their outworks, never surprised the royal Fort of their hearts; though it darted in some light, yet it was never received in the love of it. O therefore let me beseech you that ye receive not the grace of God in vain, 2 Cor. 6.1. Ah how sad will it be for you if your hearts be like rocks, on which the dews of grace falling, make no im­pression, as the Apricock Tree leaneth on the wall, but is rooted in the earth, so many seem to lean on Christ, but are rooted in their lusts; the word of grace abused is the condemnation. If grace be your enemy, ye have no friend in Heaven or Earth. The fruits of no Trees ripen so fast, the sins of no [Page 61] men grow so great, as of them that stand constantly in the sunshine of the Gospel. If the Gospel be not a morning star to you, a forerunner of an eternal day, by ushering in the Sun of righteousness upon you; it will be an evening star to you, bringing on you an everlasting night of death and darkness. As the Ocean landeth some vessels safely at their happy ports, when it sinketh others; so the word of Gods grace will either be a savour of life unto life, or a savour of death unto death.

2. To be the rule of your conversations. Your whole race must be regular, and there is no such rule to walk or work by, as the word of his grace. As many as walk according to this rule, Gal. 6.16. that is according to the Gospel. It con­taineth not onely promises for your consolation, but also precepts for your conversations, therefore its called a royal Law, Jam. 2.8. A Law, because it is to be the canon of our lives, the Law delive­red on Mount Sinai, is by Christ adopted into the Family of the Gospel. A royal Law, because given us by God, the King, of the World, who hath Soveraignty and Dominion over all, and therefore power to command what he pleaseth. The word of his grace is a royal Law, because the Kings high­way, out of which road none may wander under the penalty of Rebellion. Indeed the Gospel is a Law of liberty, but not a Law of licentiousness, Jam. 1.25. It freeth us from the curse, but not from the commands of the law. A true Christian is not [...] without law, but [...], under the law to Christ, 1 Cor. 9.21. Look therefore to this Royal law, [Page 62] Expound it, and comment on it in your lives.

Let it be your rule for faith; The Gospel is the onely Creed, he that beleiveth this is a true beleiver. As the Word, Christ is the personal foundation, so the Word of Christ is the Doctrinal foundation, for every Christian to build on, Ephes. 2.19, 20. This we beleive, saith Tertullian, when we first beleive that we ought to beleive nothing beyond the Scriptures. Paul proves himself a true beleiver, because he beleived all things written in the Law and Prophets, Act. 24.14.

Make it your rule for worship. To serve God according to your own inventions, or mens pre­scriptions, is Rebellion and dis-service. As the Moth eats out the Garment, and the Rust the Iron, so doth an Apochryphal worship in time eat out an Evangelical worship, Mat 15.7. All worship of God without warrant, is like private coyning mony, high Treason against the King of Heaven. God (though men durst not) charged Jeroboam with this crime, He offered upon the Altar which he had made, in the moneth which he had devised of his own heart, 1 King. 12.33. He took liberty to wor­ship, when, and where he pleased; not when, and where God pleased. Till man can be his own maker, he may not be his own Law giver; While his dependance is on God, God expecteth observance from him. The Gospel is not onely a royal law, but a perfect law, James 1.25. It needs not additions, or traditions from men to supply its defects. Its horrid blasphemy to accuse Scripture of deficiency, Christ Jesus was faithful in all his house, which he had not been, if the Laws he left [Page 63] us were not sufficient for Gods service; Those that add to his word, tell us, though not plainly, yet interpretatively, that he was an unfaithful Prophet. Friends I beseech you keep close to this rule. It will be a good Antidote against the infections of the Papists; when the shops are full of adulterate ware, men that would not be cheated, will bring what they buy to the light, To the law and to the testimony Isa. 8.20.

In all things, live by the Gospel, and look to the Gospel, let that be a light to your feet, and a lan­thorn to your paths; keep the word, and it will keep you in an hour of temptation from sinning, and in an hour of dissolution from sinking. The Lawyer in his doubts consults with his Littleton or Cook; The Physitian prescribes by Gallen or Hipo­crates; the Phylosopher takes advice of his Ari­stotle; but the godly man must always take counsel of the Gospel, Prov. 4.3. ult. Ponder the paths of thy feet, and let all thy ways be established, turn not to the right hand, nor to the left, remove thy feet from evil.

Darius would be advised by his Zophyrus, and Cipio would do nothing without his Palybius. Let the Law of God be your Counsellor, the man of your Counsel, as David made it; fear every thing which Gods law doth not allow.

The Hen doth not onely fear the Ravenous Fowls, but runneth away if she see so much as their shadow. Turn not in the least away from Gods law, but hate the appearance, and shun the occa­sion of evil. Many will labour to keep their cre­dits, and to save their purses, do you labour to [Page 64] keep your consciences, and to save your piety, and your souls.

Thirdly, To be your Buckler against opposition. The Gospel is a Magazin, out of which Christians may be furnished with spiritual weapons in their holy war against the kingdom of darkness. Other armour, as of parts and gifts, morality and ex­amples is (as Alexander said of the Persians, Liv. lib. 9. when he saw them come into the field so richly cloathed to fight with the Grecians) rather a prey to the Enemy then a defence to the Souldiers that wears it. Tis the word which is a shield against evil prin­ciples, Mat. 22.29. it may fitly be called (as Austin sometime was) Haereticorum malleus, the Hammer of Herisie. He that is mighty in Scripture, is the man that can hit this unclean Bird in the eye, and wound it mortally with one blow, Act. 18.28. Even Women, that are the weaker sex with this Sword in their hands (having learned from the Spirit how to use it) have encountred with great Doctors, disarmed them of all their Philosophical weapons, and shamefully foiled them. A Fryer being angry at Luther for spoil­ing their market, said, That had it not been for Luther, they could have perswaded the Germans to have eaten; lay aside Scripture, and seducers shall prevail with you to eat poison.

Its a shield against evil practices, Psa. 119.9. By what means may a young man cleanse his way? By taking heed thereto according to the word. It must be a strong curb which can rein in a young man (who is hot and heady) when he is galloping [Page 65] with full carrier in the road of sin and Hell, but the Gospell can do it. When a spriteful Youngman which is tasting and taking his carnal pleasures, which his youth will help him to sa­vour above others; let but the Gospel spread a table before him of his dainties, and let him but feed thereon, and this mouth will be ever after out of relish with all the course food, and homely fair of this World.

Doth Satan assault you, Ephes. 6.17. use the Gospel for your defence. It is not the sign of the Cross, but the Word of the Cross which Satan feareth. The Gospel like Mustardseed, which Pliny saith, mixt with vinegar is soverain against the poison of Serpents.

As Fencers play some times, and fight with low weapons, meerly to teach their Schollars how to use them; So the blessed Saviour, though he could with his Deity have driven way the Devil, yet fighteth against him with the Word, Rev. 12.11. to shew us the vertue of, and how we should handle that wea­pon, Matth. 4.4, 7, 10.

Is the world to you a place of thorns and bryars, 2 Cor. 10.4. get your feet shod with the preparation of the Gospel of peace, and ye may walk comfortably through it. The Irish some say tread so lightly on the ground, that they run over bogs in which others stick and sink to their ruine. Though many perish in the Worlds Sloughs and Quagmires, yet they that have the Gospel shoe on are sure to be safe.

Would it allure you with prosperity to prophaness; This indeed is a most dangerous bait: Adam was conquered in Paradice, when Job was conqueror on the Dunghil. Whilst the Oyster is tossed by the Crab she so claspeth her shell that she is in little danger of being devoured; but when without fear she layeth her self open to the Sun, then comes her enemie and thrusting in a stone to keep her open, with his claws picks her out. But the Gospel will yield you a Pisgah sight of Palestine; and what a poor nothing is this whole World in his eyes who is able to look into the other World? He who beheld the recompence of reward, scorned the dignity of being Son to Pharoahs Daughter, and according to some of the Jewish Rabbies tram­pled the Crown she put upon his head under his feet.

Would it affright you with Adversity from pie­ty: The Gospell will shew you that the Cross is the path to the Crown; and as long as the Traveller, to a glorious Kingdom, is in the right way (though it be dirty) he is contented. Christ went to Jerusalem (the Vision of peace) by Be­thany (the house of grief) Omnis Christianus cru­cianus, saith Luther, Every Saint must be a suf­ferer.

I hope ye will be willing to go to Heaven in the same way which Christ and the noble Army of Saints have all marched in. Besides the Gospel will hold up your heads above these Billows, by discovering the gain you shall get by afflictions. Christians, like some other creatures, see best in [Page 67] the night of sorrow and distress. The Diamond of their graces sparkle gloriously at the bottom of those Waters. When the Wind is down, the chaff remains with the Wheat, but when it riseth it blow­eth the chaff away.

The Word of his Grace will assure you of Di­vine supplies sutable to your sufferings; That God, like an indulgent Mother, will be sure to tend his sick Children, though he leave others to the Servants. When Christ had caused Jacob to halt, then the place was turned into a Peniel. Beleive me there is no such joy in the World as the people of God have under the Cross, saith Philpot. Israel never saw so much of God as in the Wilderness, then Manna from Heaven, then the Pillar goeth before them, and the Rock fol­lowed after them.

Fourthly, To be your Cordial in all afflictions. The Rams-skin covered the Ark from the injury of wind and weather; which typified the defence the Church hath by the Gospel from those mise­ries to which she is liable on earth. This is my comfort, saith David, in my afflictions thy word hath quickened me. When the weight of his afflictions was ready to sink him, the Gospel, like blown Bladders preserve him from sinking.

Some I remember expound that place, Thou O God didst send a plentiful showre, whereby thou didst refresh thine heritage when it was weary, Psal. 65.9: The Law was rained down with those heavenly. Oracles on mount Sinai; while the thunder affrighted the people, the Law refreshed them. If [Page 68] the Law did revive them in that terrible temp est, what will the Gospel do? If his precepts are sweet­er then the honey and the honey comb, how sweet are his Promises? If his Statutes are the Saints songs, surely the word of his Grace is his tri­umph.

Seneca going about to comfort his friend Poli­bius perswades him to bear his affliction patiently, because he was Cesars Favourite. The word of grace affords you infinitely richer cordials, exceed­ing rich and precious promises, wherein ye are ad­mitted to be the friends of God, the members of Christ, the Temples of the Spirit, and the heirs of heaven. The feather of the promise hath dropt in some comfort into a broken heart, when it hath been ready to die with despair, and could take thing down: That ye through patience and comfort of the Scriptures might have hope.

This life would be little better then Hell, saith Bernard, were it not for the hope of Heaven; but the hope of your future happiness, which is discovered in the Gospel, may like Cork to the line keep your hearts aloft all waters and afflicti­ons.

Now ye have a storm, but hereafter an ever­lasting calm, now ye are tost too and fro, and weather beaten, but faith by the prospective glass of the Gospel, discovers land, and this without que­stion may support your spirits.

Therefore when trouble comes, take heed of fetching your comfort from any creature. Alas, they are all puddle water, tis the word of grace which is the pure River of water of life, clear as [Page 69] Chrystal, the River whose streams make glad the City of God.

Thus I commend you to the word of his grace, in this four fold respect.

To conclude all, it is Reported of a friend of Cyrus, that being asked, where his treasure was, he answered, [...], Where Cyrus is my friend; I hope if any, ask you, where your Treasure, your Riches, your Honour, your Happiness is, ye will say [...], Where God is our friend. Now to this God according to my power, I have, I do, and I shall commend you, to his favour and singular affection, to his power and special protection, and to his care and universal bene­diction.

I cannot commend you to one so faithful, though others fall off like leaves in Autumn, he will never leave you (that are his) nor forsake you, I know not to commend you to one so loving, he lived in love, he in our natures dyed for love. His love is like himself, boundless and bottomles, 'ts impossible to commend you to one so able; he can suppy all your needs, fill all your souls to the brim, grace is lovely in your eyes, who ever beheld it. Glory is infinitely amiable in your judgments who ever belei­ved it. He can build you up, and give you an inheri­tance, where all the heirs are Kings and Queens, and shall sit on thrones, and live and reign with Christ, for ever and ever; there ye shall have robes of purity on your backs, palms of victory on your hands, crowns of glory on your heads, and songs of triumphs in your mouths, there ye may meet together to [Page 70] worship him without fear, and drinks freely of his sweetest, dearest favour; there your services will be without the smallest sin, and your souls without the least sorrow; If Pastor and People meet there they shall never part more. Its some comfort now, that though distant in places, we can meet together at the throne of grace; but O what a comfort will it be to meet together in that palace of glory! But since we must part here. Finally my 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 now brethren I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance amongst all them that are sanctified.