IT is accounted to be a bad 1. Sermon preached in Pauls, July 16. 1654. sign, if the sick man grow more sick after sleep: but if better, there are then some hopes of his recovery. So here, The Churches of Christ, as to outward respects, had been brought to a very low, weak, and sick condition by that Calenture or fiery tryall, which had dis­patch'd Steven, Chap. 7. and af­terward brake out, and spread fur­ther to the persecution and scat­tering [Page 2] of the whole Church at Je­rusalem, Chap. 8. 1. And Saul still breathing out threatnings and slaughter, did blow the coal to carry the flame as far as Dama­scus, in the beginning of this Chap­ter, but his Spirit was happily coo­led, in the sequele of it, and with it the heat of that persecution, and now [...], (as the like are called Chap. 3. 19.) coo­ling, refreshing times came from the presence of the Lord, and so we finde the heat of the fever abated, and the sick spouse fallen to her rest, Then had the Churches rest, and then if He sleep, the Disciples concluded he would do well, espe­cially if upon it all proved better, John 11. 12. as here it did; for when they had rest, they were edified, and wal­king in the fear of the Lord, and in the comfort of the holy Ghost were multiplied.

And so in the Text we may ob­serve these three particulars.

1. The formerly afflicted and wearied Churches rest; Then had the Churches rest, &c.

2. This crowned with two most [Page 3] happy Concomitants, or conse­quents; They were edified, they were multiplied.

3 Both these set out by two as happy means and causes of them; viz. Their walking in the fear of the Lord, and in the comfort of the holy Ghost. Blessed flocks of Christs sheep! that thus come up Cant. 4. 2. from the washing in the waters of affliction. None barren, whilest they are thus multiplied; and all bearing twins, in these two lovely pares, walking in the fear of the Lord, and in the comfort of the ho­ly Ghost, and so were both edified and multiplied.

And happy we! if we could go in the footsteps of those flocks, that Cant. 1. 8. seeing God in mercy hath begun to give us (as he did them) rest, or (as the word is) Peace, this peace [...]. may not make us proud and petu­lant, but that with them we may now, more then ever, walk in Gods fear, and that fear not dis­spirit us, but may be sweetned and animated with the comforts of the holy Spirit, that so in stead of those many ruines and pullings [Page 4] down in our former blusters, now in this fair weather, we may begin to think of building up and edify­ing our selves and others in faith and love; and whereas in our for­mer wars men have been minished, and sins, and factions, and furies have swarmed, the true Churches of Christ, and true Saints in those Churches, and true Graces in those Saints may be now increased and multiplied. This indeed would be even an heaven upon earth, a new Rev. 21. 2. Jerusalem (the vision of peace) coming down from heaven.

A blessed remembrance of what was in those best and primitive Churches, in the beginning of the Gospel, and a more happy first fruits, and pledge of what is now hastning on in the most glorious Churches in the end of it, yea of what shall never be ended, but perfected in glory.

I begin with the first blessing in those first words, Then had the Churches rest throughout all Ju­dea, and Galilee, and Samaria, which need not much explicati­on.

Then, or therefore, [...]. Calvin. Beza. Pis­cato [...] & Tyndal. Numero plurativo quòd tum, &c. Erasm.

The Churches, which some read Congregations, in the plural number, the Church in the first verse of this Chap. which was at Je­rusalem, upon the dispersion there mentioned became Churches, one multiplying into many.

Had rest, the Greek is [...], Grotius in locum, & de jure belli, &c. lib. 1 [...] cap. 2. Peace, for so they called the rest they then had from persecution: as the Psalmist phraseth it, rest from the dayes of adversity, Psal. 94. 13.

Throughout all Judea, and Ga­lilee, and Samaria. That is, throughout the whole compasse of Israels inheritance and possession, these three (as Geographers tell Mr. Moore alii. us) making up that whole Coun­trey.

Hence the Doctrinall obser­vation is,

That after the persecutions and Doct. wearisome troubles of the Church, God hath his times for their peace and rest. It is Chrysostomes obser­vation upon the Text. [...]. Post nubila Phoebus, Sunshine after [Page 6] showers, a calme after a storme, and a Canaans rest, after a tedi­ous wandring in the wildernesse: So we read that after Moses his tiresome conduct, Israel at last came to their rest, Deut. 12. 13. and after his successor Joshuahs many conflicts, it's added, that the land had rest from war, Josh. 14. [...]5.

But this with some difference, both of the foregoing trouble, and following rest.

For the foregoing trouble. 1

1. Sometimes it's but short be­fore rest cometh, but a short cold blast, and then a long fair sum­mers day, Anger but for a mo­ment (nay sometimes but for a very little moment, Isa. 54. 7.) and weeping but for a night (and [...] that no long winter night neither) and joy cometh in the morning, Ps. 30. 5. like Julian, a black pitchy [...]. cloud, but soon blown over: Or like a Summers shower, great and violent for the present, but fair weather again presently.

2 But sometimes it's a long Winter storme, and yet at last a [Page 7] calme in the close. Health after an Hectick. Israel cometh at last out of Egypt, but it was not till they had continued two hundred and fifteen years in that iron fur­nace; and Judah afterward re­turneth home from Babylon, but after seventy years captivity, when those long since dead, and now dry Ezek. 37 2. 3. bones lived again, of which some expound that in Cant. 2. 11, 12, 13. The winter is past, the rain is over and gone, the flowers appear on the earth, and the time of the singing of birds is come. And af­ter the tedious winter of our for­mer too long war, such a Spring, both in a naturall and politick sense, God hath pleased to send us this year, for which we are to be humbly and heartily thank­full.

For the following Rest:

1. After longer or shorter fore­going troubles, sometimes it is more firm and lasting, as a setled consistency of health, after a for­mer sickness: after the 215. years bondage in Egypt were above 900 years before Jerusalem was de­stroyed, [Page 8] and for after times, when God in a little wrath had hid his face from them for a moment, he promiseth with ever lasting loving kindness to have mercy on them, Isa. 54. 8. And after 300. years of the Primitive Churches hottest persecutions, at last the man child Constantine was born, who setled Reyel. 12. 5. the Church upon firm foundations of peace, which might have con­tinued unshaken much longer then they did, if their sins had not un­dermined them.

2. But sometimes this restored peace & rest of the Church looketh liker a Truce then a Peace: Some short lucida intervalla, as the Sun in a rainy day, looking out now and then a little, but then presently again overclouded, as Solomon saith, clouds returning Eccles. 12. 8. after rain; or like an aguish mans well-day, after a former ill-day, which an after (and it may be worse) fit treadeth on the heel of: Thus up and down in the dayes of Israels Judges, and Judahs Kings; so that these short abatements or recoveries are but short breathing [Page 9] times onely to recruit in, against [...] Aeschyl. [...]. Tertul. Apolog. Eusebii Chronic. another bout; but refreshing bates by the way, presently after which we are (it may be) to set upon the worst part of our journey both for weather and way yet be­hinde. Such was this rest or peace of the Church here in the Text, as Calvin observeth; for although Tiberius his better thoughts of Christ for that time might a little cool the rage of enemies against Christians, to which Corn. à la­pide (I cannot say how fitly) reserreth this rest and quiet of the Church, yet it was not long be­fore this fire brake out more fierce­ly in Nero's first generall persecu­tion; and before that, Paul who had with the first blown up this fire, being now converted, is himself, together with the rest of of the Church, sufficiently scorched with it in Judea, before he was sent bound to Rome. So that these Halcyon dayes lasted not long be­fore a storme came.

But (this premised) however, whether either the foregoing trou­ble, or following rest be long or [Page 10] short (both which God in wis­dom and faithfulnesse so ordereth, as shall be for his own glory, and peoples good) yet it is his mercy and indulgence, that in his own time and way he is pleased to give some respit, and an issue 1 Cor. 10. 13. with the temptation that we may be able to bear it, that we have not right out, in this respect, an hell upon earth.

That as naturally we are evil, and onely evill, and that continu­ally, Gen. 6. 5. so we are not answerably mi­serable, that we are not onely mi­serable, and that continually. It's best that with the Church it will be best at last, that notwithstand­ing all the troubles of this life, the last article of the Christian Creed, is life everlasting: That's best, but this is well that in this life, our Sun doth not set in a cloud, but that Lamech at last begets a Noah, of whom he can say, This same shall comfort us concerning the work Gen. 5. 28, 29. and toyle of our hands, as it may do us, that although it be very ill with us for the present, yet it shall not be so for ever in another world, [Page 11] no, nor (it may be) so alwayes in this world: After wearisome troubles and persecutions, God hath his times for his peoples rest and peace. Then, or therefore, had the Churches rest.

But you will ask, When, and Quest. wherefore is it, that God pleaseth it should so be?

In answer to which Queree, I Answer. shall onely touch upon such par­ticulars, as the instance in the Text will afford me.

And first for the first question, 1. When. When.

1. Then it was (say some) when Tiberius grew more favourable to Christ: and so still, when Prin­ces prove friends, enemies will not prove enemies, as when Mordecai was advanced, Esth. 8. 17 or their enmity will not prove hurtfull, though they do, as when Ezra and Nehemiah were in place of government. If they who are cal­led the Shields of the earth will Psal. 47. 9 protect the Church; the Archers either dare not shoot, or cannot hurt: when Constantine that man-childe Rev. 12. 5. 5. before mentioned was born, [Page 12] and caught up to the throne of God, although the Dragon casts out floods to drown all, the earth will help the woman; when kings and Queens prove nursing Fathers and nursing mothers of the Church, the Rev. 12. 16. Isa. 49. 23. happy Nursing then takes its rest, and sleeps sweetly in such strong arms, and in so warm a bosome.

What great cause therefore have we according to the Apostles 1 Tim. 2. 1, 2. exhortation to quicken our pray­ers and praises for such, that un­der them we may lead a quiet and peaceable life in all godlinesse and honesty? otherwise the body will not take its rest, whiles the head akes, and is troubled with hot and fiery vapours: Let Governors be Zamzummims, i. e. boisterous wicked ones, (though they call themselves Rephaims, i. e. Healers or See the En­glish An­not. on Deu. 2. 20. See Ma­nasseh ben Israel, con­cil. in Num. quaest. 15. pag. 215. Physitians) little health or ease is to be expected from them. But the Jewish writers say that Israel was beholden to Moses for Man­na, to Miriam for Water, to Aaron for the Cloud; for such bles­sings of refection and protection we must be beholden to God in his [Page 13] blessing of good Governours, which we are therefore to seek to him, and bless him for: And if Lam. 4. 20. Judah under Josiahs shadow might comfortably live even among the heathen, how much more may we under such Solomons, whilest we sit at home under our own vines and fig-tree? When magi­strates are Abimelecks, not so much Kings as Fathers of the Church, the house God is in safety: and when Melchisedeks Heb. 7. [...]. are kings of Salem, i. e. kings of peace, Jerusalem will make good its own name, and prove a vision of peace. Jerusalem will be inhabited in Jerusalem, as it is, Zech. 12. 6.

2. When persecutors prove preachers. So here in the two foregoing chapters, and in the beginning of this, you had read of Sauls persecution, and after­ward of his conversion, and in the close of that relation cometh in my Text, and telleth us that then the Churches had rest. Rest, when both such a restless adver­sary as he was, for his part, [Page 14] was taken off and quieted.

As also when others, (though as much inraged, yet) from his strange change were much stoun­ded and discouraged.

It is promised to Gods Israel, that they shall dwell safely in the wilderness, and sleep in the woods, (expressions of greatest peace and security) but it is when the evil beasts cease out of the land, Ezek. 34. 25. especially if Wolves become Lambs, and Leopards Kids, then none hurts or de­stroys in Gods holy mountain, Isa. 11. 6, 7, 8, 9. Of later years we have with the prophet cryed Habak. 1. 2. out of violence and confusion: but it was when the Ministers and people of God had as sadly complained, that although too many were Sainted, yet too too few were savingly converted. But how firmely, after all our woefull disturbances, might our begun peace be established, if our great disturbers of it, being indeed turned home to God, with Paul, did preach and maintain Gal. 1. 23. the faith, which hitherto they [Page 15] have destroyed? Did such in this way make their peace with God, we might more certainly expect to have more peace one with ano­ther? How speedily was Egypt freed from the plague of Locusts, Exod. 10. 13. with 19. which an East winde brought, when a contrary West winde took them all away? but as long as they swarm, expect (though as there, with some respites) a continuance and increase of fur­ther plagues, which after an Egyptian darkness, may at last end in a Red sea of blood.

3. But Calvin, and before him, Theophylact and Chrysostom refer this peace of the Church in the Text, not to Pauls conversi­on but to his departure from those parts, it being said in the verse before the Text, that when the Greek Jewes went about to slay him, the Brethren brought him down to Cesarea, and sent him forth to Tarsus, and then imme­diately follow the words of the Text, Then, or therefore, had the Churches rest throughout all Ju­dea &c. For, although other of [Page 16] the Apostles continued there still, [...]. Theophyl. yet the Jewes were less troubled with them, as having had their mad rage something abated to­wards them by their longer con­tinuance with them, and often appearing before them, and for that the people magnified them. But this new upstart Paul, who laboured more abundantly then them all, troubled them more then all the rest, so that they could not be quiet for him nor the Churches for them, till they were rid of his company, and then they being quiet, the Churches had rest.

Nor was this any imputation to Paul, as though he had been a trumpet of Sedition, and a 2 Sam. 20. 1. 1 King. 18. 17. troubler of Israel, but rather a cleer conviction that they had fore eyes, which would not en­dure so great a light; and that on the contrary, he was the sweet 2 Cor. 2. savour of life even in them that perished, quòd solo propinquitatis suae odore impios [...]gerit in rabiem, as Calvin well expresseth it. He was not a guilty fugitive Jonah Jonah 1. 12. 15. who must be cast over-board, [Page 17] that the boistrous sea may be calmed, but they were like a woe­fully distempered Patient, who raveth at the sight of his Physi­cian, as (we know) the Devil Mark 9. 25, 26. raged and rent the man, when Christ came to cast him out of him.

Now the good Lord keep ours, and all the rest of his Churches peace, from ever being founded in such a Solitude, pacem vo­cant, solitudinem faciunt, from being like the Sybarite [...] rest, that cannot endure the noise of the Cockes crow, or the Smiths ham­mer, lest it should awaken them: such a peace would be built upon a very sandy foundation, as Theirs, amongst us, was, who accounted not themselves quiet and safe till they had driven thousands of the godly from amongst us into a remote wilderness; which I doubt was one thing amongst o­thers, by which they hastned their own overthrow. However this by the way, teacheth,

1. Even the best, both Mini­sters and Christians, to prefer the [Page 18] Churches publick peace before their own private convenience, and when their presence cannot consist with the Churches quiet, even to sacrifice (if it be onely) their own interest, that the people of God may have a peace-offering, with Jonah to be content to be cast over-board, that the sea may be quiet, and with Paul not to Act. 19. 31. adventure into the Theater, who was here willing to be sent away to Tarsus when he and the Di­sciples of Christ, through the ma­lice of his enemies, for his sake could not continue quiet together in Jerusalem. In this case Atha­nasius goeth, and Chrysostom is sent into exile; and Clemens Epist. ad Corinth. 1. pag. 69. Romanus in his [...] &c. makes account that every generously minded and compassionate Christian will rea­dily say, [...] &c. [...], if Schisme, and conten­tion, and sedition arise for my sake, I'le be gone whither ever you will have me, onely let the [Page 19] flock of Christ be in peace and safety. And thus as Abel by his faith even being dead speaketh, so a Minister or a Christian even in his forced absence edifieth, and that (it may be) more then his Heb. 11. 4. presence sometimes would. This therefore is his duty.

2. Hence also take notice of Gods wisdom, power, faithfulness, and mercy, who knoweth how to provide for his peoples good by very unlikely means, as here for his Churches peace by the absence of those that preached the Gospel of peace.

It is the absence of God onely, which is the certain and necessary cause of his peoples disquiet, who, whilest he is but present, may (as here in the Text) have rest, when best either Men or Ministers are absent. How little need hath God of our best help in his work? and how all-sufficient is he, who can do all for us, when all outward helps are wanting? He could at the first make the earth bring forth, before there Gen. 2 5. was any rain to water it, or man [Page 20] to till it; and here we find him laying down his people to their rest after Pauls sun-set.

4. I adde a 4^th time, (which the Text also affordeth) when God after trouble giveth his Churches rest, and that is when the persecution and trouble is grown up to the height, and the burden of it now proveth insup­portable. Such was that of this Church, which ushered in this peace here mentioned, for besides the other Jewes rage, little Saul made great havock of the Church, Act. 9. 3. and being (as he himself con­fesseth) [...] more exceedingly zealous of the tradi­tions of his fathers, [...] hyperbolically or beyond measure Gal. 1. 13, 14. he persecuted the Church of God, and wasted it, [...] the word is, and that is quasi grassator & praedo, as Hierom interpreteth it, an unmercifull spoiler, and cruel enemy he layd all wast. Very many, and as sad are the ex­pressions which we meet with in this book of the Acts, to this purpose, which set out his rage [Page 21] against Christ and his Churches.

At the Protomartyr Stevens death we read, Act. 7. 58. that the witnesses who stoned him laid down their clothes (that they might be more ready and nimble at that devilish exploit) at his feet, who though he was (as is concei­ved by some of the Ancients) both coaetaneus & cognatus, both of the same age, and also of the same kindred with Steven, his Cousen, yet withall,

Being naturally acris & fer­vidi ingenii (as one saith) of a quick spirit;

And also in the heat of his young blood;

And this yet more heated with zeal for his Jewish traditions, yea and (as some think) with emula­tion of Stevens eminency, which amongst young men of the same rank and age, (whilest they live together especially) is too fre­quent and ordinary:

He grew so hot, that (as he himself confesseth, Act. 22. 20.) he was [...], two very sad words, the latter [Page 22] of which signifieth that from his soul he was very well pleased with it, and approved it, and the o­ther, in the proper sense of it, tel­leth you, that he was not onely a by-stander, looking on and taking content in it, but that he was Dux & choragus, a principal Actor and superintendent in that bloody action: so as that al­though he did not cast one stone at him, yet in true Interpretation (as Austin observeth) he stoned Ʋt in ma­nibus om­nium ipse lapidare videretur. Serm. 1. de Sanctis. himby their hands.

Nor was this heat of his, or the other Jewes rage quenched with Stephens blood, but it flamed out to a [...], to a very great persecution of the whole Church, Act. 8. 1. so as (if Do­rotheus say true) no fewer then two thousand disciples more were put to death about the time of Stephens Martyrdome; that the Scripture saith not, but this it doth, that all the rest were scatte­red abroad, v. 1. whilest Saul made havock of the Church v. 3. the word here is [...], answering to his [...] before, Gal. 1. 13. and a [Page 23] both express such a vastation as a wild bore maketh in a vineyard, when he rooteth up all, or as a cruel enemy, when he hath new broken into a besieged town or city, who with fire and sword layeth all waste.

Nor his onely to them that are found in armes, or abroad in the streets, as is usuall in warre, but those whom the savage Soul­dier spareth, this then persecutor Butchereth, for he entreth into the houses, nay into every house ( [...] domatim the words are) and there without pity of age or sex haleth and draggeth men and women into prison, vers. 3.

Nor is this rage yet quieted, for chap. 9. you read [...]. He still, and yet further breathes out threatnings and slaughter against the Disci­ples of the Lord, like some roaring Lion, or fiery-breathed Dragon, he belcheth and spits out fire, v. 1. and gets a blood inquisition Commission of the high Priest to reach as far as Damascus, which they compute to be no [Page 24] less then five days journey from Jerusalem, (How fast and how far do they go whom the devil and their own malice drive?) that if he might finde any (he meant none should escape him) of that way, whether men or women, (none, it seemeth, must be pitied by him) he might bring them bound to Jerusalem: and why to Jerusalem? not onely because there was the chief Judicature of such matters, but withall because there the Judges were more enraged, and there he had more power, and where he had been binding before, and delivering them into prison, yea and did persecute them even unto the death, chap. 22. 4, 5.

And when they were put to death [...] he gave his voice against them, not (it may be) as a Judge, he had not got up to the Bench, but as an In­former or by-stander at the barre, he earnestly manifested his appro­bation; answerable to his [...] before mentioned, or as a busie Pursivant or officer who car­ried [Page 25] the sentence of the Court (that [...] may signifie) and looked to it to see it put in execu­cution, Acts 26. 10. To which add onely what there followeth, v. 11. And I punished them oft, in every synagogue, and compelled them to blaspheme, and being ex­ceedingly mad against them, I persecuted them even unto strange cities. Every word almost hath a very heavy Accent and Empha­sis.

[...], I punished them, and you may be sure it was not lightly, he laid on load.

But you might think, to pre­vent his own wearinesse it was but seldom; nay [...] it was very often: we that are so soon weary in Gods service, even when weary are yet unweariable in the Devils drudgery, Isa. 41. 12. But al­though it was oft in one place, yet that little body could not be eve­ry where, yes the more nim [...]le to skip up and down, and therefore it's added, that it was [...] in every Synagogue, yea so as to persecute them [...] [Page 26] [...] to strange or remote cities; Damascus (by what you heard before) was at a pretty distance.

But although in all this he sorely tyrannized over their bodies, and outward man, yet (you may hope) he attempted not their souls; our Saviour seemeth to set bounds to these raging waves, Hitherto shall you go, and no further; and there­fore saith, that when they have killed the body [...], they have nothing more that they can do, Luk. 12. 4. And blessed be God, that they have not in that sense which our Saviour there intendeth, and yet the devilish Assasinate after he hath made his wretched enemy blaspheme Christ, can then stab him, that he may undo body and soul both together; our Saul arose not to that height of hellish ma­lice, but he went very far when he compelled them to blaspheme.

And might he not then well add [...], that he was raving mad, nay, [...], excee­ding mad, when he added a [...] [Page 27] [...], where our Saviour said there was not a [...]? Now truly this was a [...] Jam. 1. 21. an abundant superfluity of ma­licious madnesse, so that where sin did thus abound, unlesse [...] Rom. 5. 20 [...], grace had not much more abounded, (as he hum­bly and thankfully afterwards ac­knowledged it did to him in his [...] that it was exceeding abundant, 1 Tim. 1. 14.) he had been past hope of receiving any mercy from God, who had shewed so little, but the quite contrary to his people.

But it may be thought I have step­ped too far out of the way, and in­sisted too long on the view of this sad spectacle, you will more easi­ly pardon me, while ye think that such dolefull objects sometimes make us stand still, and fix our eyes on them, 2 Sam. 20. 12. 2 Sam. 2. 23. as much as those that are more pleasing. But to return to what I intended, all these sad passages of Pauls outrage I have the rather mentioned, and so largely insisted upon, to shew,

How far some may go in a de­sperate way, whom yet afterwards God in mercy may bring home:

And how far blinde zeal, and seeming good intentions (such were in Paul all this while) may carry men in such a way.

And how open, ingenuous, pun­ctuall, and abundant, such (as Paul here was) should be in their 1 Cor. 15. 9. 1 Tim. 1. 13. humble confessions afterward.

But especially, and to my present purpose, to shew when it is, that after foregoing troubles and exer­cises, God useth to vouchsafe rest to his wearied people and Chur­ches, Deut. 32. 36. and that is after the heaviest pressures; a birth after the sharpest throwes; day-break, when it had been darkest a little before. So Christ tarrieth till the fourth watch of the night, and cometh in the heighth of a storme, to make a calm of it, when the ship was now sinking, Mat. 14. 24, 25. as in the same place when Peter was also sinking, he then immedi­ately stretched forth his hand and caught him, v. 30, 31. When their afflictions are so continued, [Page 29] multiplied, aggravated, that they can bear no more, God will then stay no longer, but he that shall come, will come, and then not tar­ry: Then a still voice cometh, and God in it, after the winde, earthquakes and fire; after an Hab. 2. 3. 1 King. 19. 11, 12. Gen. 26. 20, 21, 22. Ezek and Si [...]nah, then a Reho­both. Then (as it is in the Text) or Therefore, the Churches had rest.

And if you ask why so? or Why. wherefore Then?

I answer with the Psalmist, Reason 1 God remembreth us in our low e­state, because his mercy endureth Psal. 126. 26. for ever. Because his mercies en­dure for ever, therefore it is that our miserie; do not last al­wayes. The Churches affliction is not, because Gods faithfulness and compassion is everlasting. And hence it is, that although (as the Apostle saith) [...], if need 1 Pet. 1 6. be the people of God be in heavi­ness through manifold temptations, yet when that Need is over, be­cause he doth not willingly (or from the heart) afflict or grieve the children of men (much less [Page 30] his own children) when the child is humbled, the Father more wil­lingly casts away the rod, then ever he took it into his hand; and therefore although (being con­strained) he sometimes, and that for our good causeth grief, yet then he will have compassion, ac­cording to the multitude of his mercies, Lam. 2. 32, 33. And if at any time we think he tarrieth long before he sheweth mercy, it is onely because indeed we stay long before we are fit to receive it: Make we but haste, and he will not stay long, he then tarrieth nor, and so reconcileth that seeming contradiction, Luke 18. 7. with 8. that although he bear long with them, viz. Till they be ready, yet when once they are, he will then avenge them speedily; so that although [...] He reserveth wrath for his enemies, Nahum 1. 2. yet it is expresly said, and that in the same word, on the contrary, [...] he will not keep anger for ever, towards his chil­dren, Psal. 103. 9. they are his own words, I will for this afflict [Page 31] the seed of David, but not for ever, 1 King. 11. 39.

Such, and so great is the sweet­nesse of his goodnesse.

Such is the wisdom that is from above in us, and therefore infinite­ly more transcendent that above all is in God, [...], gentle and easie to be intreated, James 3. 17.

And such also his faithfulnesse and righteousness, not to forget his servants work and labour of love, and patience of hope, in their for­mer sufferings, but to reward them with proportionable after rest, and comfort; and so we read, Isa. 40. 1. Comfort ye, comfort ye my peo­people: double comfort, as they had received of him double for their sins, v. 2. Nor this onely at death, when they shall most certainly rest from their labours; nor in Heaven onely, where they Rev. 14. 13 shall have an everlasting sabbath of rest from all their toil­some Heb. 4. 9 travell here; but oftentimes even in this life, Christ knoweth how to make his flock to rest at Cant. 1. 7. noon, as he took his Disciples aside, [Page 32] and bad them rest a while, when by their wearisome imployment they had not so much leisure as to eat, Mat. 6. 31. which we have most elegantly expressed by the Prophet, comparing Gods tenderest care of his wearied servants, to the wise and merciful Husband­mans care of his wearied beast, Hose. 11. 4. I was to them as they that take off the yoak on their jawes, (as the Plowman doth from off his oxen, when come home from work) and I laid meat unto them. This and much more there is in God that can afford it.

And proportionably as much Reason 2 there is in his weak Church, and poor people that stand in need of it, and call for it, so that they had not sometimes more need (as we before heard) to be afflicted, then when humbled and reform­ed, to be again relieved and com­forted.

For otherwise,

1. The Church would be whol­ly wasted and consumed, which [Page 33] Christ in spite of all the malice and rage of man or devils will have continued, Mat. 16. 18. Such Skarefires therefore need be time­ly quenched, and that in Job 38. 11. said to those overflowing seas, Hitherto shall ye come, and no fur­ther, and here shall your proud waves be stayed, which otherwise would consume and overwh [...]lm all. So he provides, that such days shall be shortened, because else, no flesh should be saved, Mat. 24. 22.

2. Or in case by reason of his promise the Church should not f [...]l▪ yet the spirits of his ser­vants would be very subject to faint and fail, and sink down into despondency; and therefore to prevent that, he promiseth that he will not contend for e­ver, nor be alwayes wroth, Isa. 57. 17.

3. Or in case they sink not down, yet too ready they may be to start out to some sinfull and un­warrantable meanes for their ease, and safety. For so much, and so long affliction may serve to try [Page 34] and express their grace, which God desireth, and therefore they shall have it; but if more and longer, it would (it may be) occasion them to manifest their weakness and corruption, which God would prevent, and therefore There and Then takes off his hand. So much burden would serve to ballast the ship, but more would sink it. The one is their load, to keep them from running out, and kicking; the other would break their back, and therefore is not laid on, or if it be, is soon taken off again. Scripture expressions to this pur­pose are very elegant and preg­nant, as that of Gods correcting his people [...] in judgement and not in anger, Jer. 10. 24. In judgement? you'l say, that's a heavy word, but when it's added, and not in anger, that very much lightens it, and telleth you it's put in a more gentle sense; for modicè, in modo, in wisdom and moderation, and not (as too oft it is with us) in rage and fury, which knoweth none.

Answerable to which is that o­ther [Page 35] expression, Isa. 27. 8. In mea­sure thou wilt debate with it, he stayeth his rough wind, in the day of the east winde. The words in the Originall are somewhat dif­ficult, and are diversly expound­ed by Interpreters: amongst others this may be one way of unfolding them, that although a piercing east winde may sometimes blow very cold upon Gods inheritance, yet when it is once grown so rough, as if continued, it would blast and blow away all, God then stay­eth and calmeth it; and when in the beginning of the verse he is said in measure to debate with it, we have him, as it were, measu­ring out the afflictions of his peo­ple, and although sometimes the measure may be full, yea and double, as the word [...] there used, is doubled, yet it is stil in measure, and never unmeasurable, In mensura ista, & non supra, Schindler ad vocem [...] as He paraphraseth it.

A third, and as strong an ex­pression to this purpose, we have in the foregoing Chapter of that Isa. 26 7. Prophesie, and as in the former ex­pression [Page 36] we had God measuring, so in this we have him weighing his peoples affliction, Thou most upright dost weigh the path of the just; which some render by com­planare, and understand it of Gods making smooth and even those former rough wayes which before they walked, and were so subject to stumble in: and that way it wil also serve to my present purpose; but the word [...] there used, most properly signifieth the weighing of any thing in a bal­lance; & so our wise & gracious Father dealeth with us in the way of his judgements, like the carefull Apothecary, who weigheth every dose prescribed to his sick Patient, to the least grain, that he shall not have so much as the least scruple more or less then shall be truly medicinal: but what ever they do, we may be sure that our hea­venly Physicians course of Physick is never so long, or strong, as to undoe his Patient, but most wisely weigheth, and pondereth both what it's, and our strength is.

And therefore hath promised that the rod of the wicked shall not rest on the lot of the righte­ous, lest they put their hands unto iniquity, Psal. 125. 3. A most sweet and gratious promise! which as on the one hand it hints to us, that not onely infirmi the weak, but even justi, those that are righteous and more confir­med, yet fracti tandem malis (as Calvin speaketh) by over heavy and too long continued burdens of themselves may be over-born, & so give out, (as a strong wall may start out when too heavy a weight is laid on it) even so a Samson may be overcome by a D [...]lilahs continued, Ʋt justonum manus quae p [...]ius erant quasi devinctae, & quarum motus compositi erant ad Dei arbitrium, nunc quasi solutae ad peccandi licentiam fe­rantur. Calvin in Psal. 125. 3. instant, and strong sol­licitations; so that those very hands, which were before bound to their better behaviour, may be stretched out to take of a forbidden fruit.

So on the other hand to pre­vent this miscariage, God in much faithfulness and tenderness [Page 38] so tempereth, lightneth, and shortneth such overgrown pres­sures, that they may have an 1 Cor. 10. 13. issue with the temptation, and so be able to bear it, and therefore when it is once come to this, then [...], tis time then Psal. 119. 126. for God to work, and then (as it is in the Text) the Churches have rest.

Which comfortable Truth should help to wean us from this Ʋse 1 troublesome world, and make us more earnestly breath after Heaven: seeing what ever short breathing times God may please to indulge us in the way, yet our full and everlasting rest we shall never attain unto, till we arrive at that our most happy journeys end. Sometimes we read that Judg. 3. 11. 30. Israel had rest forty, and some­times eighty years: and so still the Church and people of God have sometimes shorter, and sometimes longer breathing times; but when best and longest, they are but more full Baites, and re­freshments by the way, and therefore to such, even then, [Page 39] the Prophet saith, Arise, this is Micah. 2. 10. Deut. 12. 9 not your rest, as Moses before told Israel, ye are not come to your rest, when yet they were, at that time, almost got through the wilderness: nay in that last year of their travel, they had long­est journeys and greatest exercises: and so it may be with the latter days of particular Churches or Christians, for outward matters, the last of their way may prove the foulest and deepest, yea, in which some of them have met with greatest exercises of the in­ward man as well as the out­ward: much variety herein is in Gods severall dispensations with his p [...]rticular servants, but in the generall we may conclude, That it is in the grave where the weary Isa. 57. 2. are for altogether at rest, Job 3. 17. and in Heaven only (which was typed out by Canaans rest) that a perfect and everlasting Sabba­tisme or rest remaineth for the people of God, Heb. 4. 9. Ruth Ruth 1. 9. was to find rest in her husbands house, and so must the spouse of Christ onely in her husbands, and [Page 40] that's heaven, where onely it is that we shall never be troubled more. The world to come is the world (say the Rabbines) where all is well. There, then the Churches once for all shall have rest, and therefore take we not up our rest till we get thither, and meanwhile in this our distance and absence; let this be the fre­quently reiterated wish and voice of every one of our Souls, Ʋti­nam domi essem, (as it is in the proverb) although; through Gods mercy, sometimes here I may not be very ill at ease; yet I would that I were at home though, I am sure I shall there be perfectly well in mine everla­sting rest: here sometimes wee See Z' ne by in loucium. may be [...], Phil. 2. 28. less sorrowfull then at some o­ther times we are, but never al­together [...], wholly with­out all touch of grief and disquiet; and therefore to that man who takes up his rest on earth, me thinks Drexelius propounds a very fit question, An coelum despe­rasti? Ho [...]olog p [...]t t. 2. in Epilogo. vain man but dost thou [Page 41] wholly despair of heaven, that thou takest up thy statiō here on earth? for shame up and be stirring, look and walk, pant and breath after heaven, & what ever outward rest God sendeth thee, let it only re­fresh and inable thee to unweari­ed restless motions towards thy best home, where thou mayest rest in thy dearest Fathers and Husbands warm bosoms, never more to be disturbed or disquieted. Long for heaven; that is the first.

And be looking long after some Ʋse 2 better days of peace and rest, which God hath promised his Church even in this world, yet expected, but not as yet come. It is true that after the ceasing of the primitive persecutions the Churches of Christ, under Con­stantine and other Christian Emperors, enjoyed many joyfull Sabbaths of rest, but yet they have not been without their soar working days. Pope and Turk and other enemies have proved such cruel Talkmasters, that the Church hath too sad occasion to take up again the old Lamen­tation, [Page 42] Our necks are under per­secution, Lam. 5. 5. we labour and have no rest: and that other, Woe is me Jer. 4. 31. now, for my soul is wearied be­cause of murderers.

But yet after all this God pro­miseth a time, when his people shall dwell in a peaceable habita­tion, and in quiet resting places, Isa. 32. 17, 18. when the work of righteousness shall be peace, and the effect of Finch. in locum. righteousness quietness and assu­rance for ever.

And after that both the Beast and false Prophet, and Gog and Revel. 19. 20. & 20. 9, 10. Magog, and together with them, the Devil that deceived them, shall be cast into the lake of fire; we read of a new heaven and a Revel. 22. 1, 2. 4. new earth, and of a new Jerusa­lem (a vision of peace) that shall come down from God out of Hea­ven (and therefore is to be on earth) when God shall wipe a­way all teares from his peoples eyes ( [...], out of their Brightman very eyes: so to dry up the spring, that as there shall be no outward occasion, so no inward ability of weeping) and there shall be no [Page 43] death, neither sorrow, nor crying, nor any more pain, all such former things being passed away.

This (indeed) the Scripture Dan. 12. 1, 2. seemeth to express, may be ushe­red in with greatest troubles, as usually greatest births of Gods bounty are wont to be: and should those happier times (as some are ready to think) be now nearer and faster coming on, our present days and tempers, or distempers are such as may make a very sad preface to so happy a work; but yet this dark stormy night shall not hinder Sun­rise, and that clear morning and bright day, in which the Churches shall injoy more rest, then hither­to they have attained. But what I have thus said, I desire may not be so understood and interpreted, as though

1. Either I hereby intend, with many now adays, to cry up a fifth Monarchy, to introduce con­fusion and Anarchy; for even in those happy days the Prophet speaks of Kings that shall be nursing Fathers, and of Queens [Page 44] as nursing Mothers to the Church of God, Isa. 49. 23.

2. Or that I either think, or wish, that what David saith of Dan. 7. 22. the Saints possessing the kingdome, should be the lot of many such as in our days have monopolized the Title of Saints, which is made of late a term of Art, and a very juggle, and assumed by Quakers, Ranters, Adamites, and other most abominable Secta­ries, Saints per Antiphrasin. As the unnaturall Sodomites in the old Testament are called [...] which word signifieth Saints or holy ones: they were Saint Sodomites, and ours are Saint Ranters, which hath made the very name of a Saint, and much more the persons of those that are truely such, to profane Souls odious. Should such Saints as these are, once have the rule, it is to be feared the Churches would have little of this rest which the Text speaketh of.

However, their frenzies should not prejudice the truth of God w^th sober-spirited Christians, who upon [Page 45] their best thoughts shall, in the Scripture, especially in the Pro­phets, finde many promises of such peaceable days not as yet fully accomplished, which therefore it is our duty to look, and pray, and prepare for, as the sweet close of the Churches troubles in this world, and a most joyfull both pledge and praeludium of the Saints everlasting rest in hea­ven.

Mean while in the last place, Ʋse 3 let it minde us of this Nation both of Gods mercy, and our duty in reference to his present dispensations.

Some years since it was but little rest and peace, which the Churches and servants of Christ among us had, either of consci­ence or outward man, through some mens restlesness: That quar­rell of Gods Covenant (when those Disturbers sat still and were at Zech. 1. 11. rest) he undertook in the late wars, that he might at the last (as the prophet speaketh) give rest Jer. 50. 34. to the land, and disquiet the inha­bitants of Babylon.

But mean while, in those sad commotions and concussions the State came to have as little Rest as the Church, when Country was destroyed of Country, and City of City, and one Neighbour of another, so that there was no peace to him that went out, or came in, 1 Chron. 15. 5, 6. but great vexation was upon all the inhabitants of the land.

Which also proved a catching fire, and spread abroad, and was blown over to other lands, with such an heat as all the waters in the Seas between us could not quench, but they were all on a flame, so that we were encom­passed not only (as before by God and Nature we were) with a wall of water, but of fire too, and this not (as in the Scripture pro­mise) for our defence, but Zech. 2. 5. threatning our ruine. I need not tell you of the vastness of the ex­pence of it to a Nation so much exhausted by former wars, nor of the stoppage and loss of Trade, which should have helped to have born that expence; nor of those many other dangers and mischiefs [Page 47] which would have accompanied and followed the continuance of those wars so unnaturall as a­gainst our own bowels, and so unchristian whilest with Brethren of the same Religion: it was little rest which we then had, and should in that way have had less.

But the God of peace hath in mercy at last quenched those flames, and so calmed those storms, that what was said of Asa's times, is in some measure appli­cable to ours, the land had rest, and he had no war in those years, because the Lord had given him rest, 2 Chron. 14. 6. Which we are all with humble thankfulness to take notice of as His gift; for it is He that maketh wars to cease, He breaketh the bow, and cutteth the spear asunder, and He burneth the Charrets in the fire, as the Psalmist speaketh, Psal. 49. 9. And therefore calleth upon enemies, v. 10. and saith, Vacate, & videte, Be still, and know that I am God, as before he had done on his [Page 48] own people, Come and behold the works of the Lord, v. 8. it is his work, and his mercy, and therefore calles upon us for our duty; which is,

1. To eye, and own, and ac­knowledge God in all. Vacate & videte, now that he hath in any measure given us rest, that we may be vacant for God, at leisure to consider of his doings, and to see that in the still calme Sun­shine day, which we could not so well discern through the storm and tempest. For otherwise we shall be ready to be (as Calvin no­teth on that Psalm) ignavi & ma­ligni in consider and is ejus operibus, Either stupid, carelesse, and sens­lesse to take notice of any thing of God, or perverse or malignant in making a false construction of all; that what weaknesse, folly, and injustice of men which we have discovered in the late trou­bles we shall impute to God, in which an humble and wary eye of Faith will plainly see divine power, wisdome and righteous­nesse.

And on the other side we shal be prone to ascribe this begun peace, either to blinde Fortune, or to the wisdom and policy of quick-sigh­ted men, which hath been spyed out for us by a more gracious all-see­ing eye of God. But a watchfull Christian will have a more wake­ing eye, than when God hath gi­ven him rest, then to close it, but will look up to heaven, and say, Deus nobis haec otia.

2. And this with all thankfulness This Tertullus thought was little Acts 24. 2. enough for Felix, because that by him they injoyed great quietnesse, and that very worthy deeds were done to their Nation by his provi­dence, and how doth he flourish in his complement? [...], we accept it alwayes, and in all places most noble Felix: how doth he flaunt it with his universals, and superlatives with Felix? who at most was but an inferior instru­ment of all that good to them, if it had been true that he ascribes to him, for Historians write the Josephus Antiqu lib. 20. cap. 6. quite contrary; and his trembling [Page 50] whilest Paul reasoned of righteous­nesse, C. Tacitus. Annal. 12. Ant. Felix per omnem saevitiam ac libidinem, jus regium servili in­genio exer­cuit. and temperance, and judge­ment, v. 25. plainly argueth that he was in his own conscience very guilty. It was therefore most like­ly the Orators fawning flattery which gave him the thanks and praise of what he never deserved. But without such fained glozing, with what humble zeal, and af­fectionate thankfulnesse should we receive from the hand of God, (who ever have been the instru­ments) this so universall and superlative a mercy? that for the present we injoy so great a quiet­nesse, and that by his Providence all these [...] such most worthy deeds and atchievements (never to be forgotten, but to be had in everlasting remembrance) have been and to this day are done to this Nation?

A mercy, 1. So great. 2. Vouch­safed to a Nation so unworthy.

1. How great the mercy is, you may the better conceive, if you will but think, what a quiet harbour is in comparison of a troubled sea, a calm after a storm [Page 51] to the mariner at sea, and a quiet Psal. 107. 29, 30. Job 7. 2. Isa. 32. 2. repose and rest in the cool shade to a tyred labourer, or a sweltred travellour in a weary land, which whosoever is carelesly senslesse of, deserves with murmuring Israel to be brought back from Kadesh to the Red Sea again, from a Canaans rest, to be again in­gulfed in a Red sea of warre and blood, that so (as God saith of 2 Chron. 12. 8. Israel, they might know his ser­vice, and the service of the king­domes of the countries: So if we know not the benefit and blessing of peace by our injoyment of it, Judg. 8. 16. (as Gideon taught the men of Suc­coth, with the thorns and bryars of the wildernesse) we may be made to know it by its contrary; what health is by sicknesse, and what the mercy and blessing of peace is, by the misery of a con­tinued or renewed warre. What that may be, we might by this time have learned, by what in part for our shares, we have felt, too much, and yet blessed be God, that it hath been no more; we, as well as o­thers, have found it a Colluvies [Page 52] of all evill▪ both of sin and misery, [...], if they call it the father of all you may wel ad mischief to make up the ense, the Mat. 24. 15. with Luke 21. 20. very abomination of desolation, abominable for the outrages com­mitted in it, and making desolate, in the sad and woful effects of it.

And therefore by so much the greater is this our blessing of peace, in that (if we would let it) it will bring all the contrary good with it, the word is [...] in the Text, which importeth an uniting and knitting together, and so the Apostle calleth it, [...], the bond of peace, that ty­eth Ephes. 4. 3. and coupleth together our hearts, and with them all parts of our happinesse, so that the He­brews may well call it [...] from its perfection: let us therefore thankfully account and accept of it as one of Gods good and perfect gif [...]s, and of his infinite goodnesse Jam. 1. 17. and bounty, in vouchsafing it and (if our sins hinder not) ma­ny other blessings, together with it: a troup cometh; so Leah said Gen. 32. 11. of Gad, and so may we of peace, [Page 53] with peace a more free passage for the Gospel of peace, mutuall love, the advance of Learning, Trades Increase, Piety, Plenty, all; and therefore when the Psalmist could say no more, he endeth all with The Lord will blesse his people with peace, Psal. 29. 11. And can we do lesse, then blesse him for vouchsafing a mercy so great?

2. Especially to a Nation so wholely unworthy; for as our mi­sery in those dismall times of war was great, so our sin and guilt, both then, and before, and since, was, and is much greater.

In that bloudy war it could not be, but that much innocent blood was shed, which so defileth Num. 35. 33. the land, that nothing but the blood of Christ can cleanse it. Ra­pine, and violence, and oppressi­on, and that with an high hand was then practised, whilest many sucked the marrow out of those bones which others had broken.

All kinds of uncleanness grown brasen faced, and grown up to a Ranting madness, from which (as they said of the iniquity of [Page 54] Peor) we are not cleansed unto Josh. 22. 17. this day.

And (what should have help­ed to purge away this filth) the Word and Truth of God blasphe­med and corrupted, with a grea­ter confluence of all sorts of errors and heresies, then all other Na­tions, and all former Ages put to­gether can parallel, and these yet too much suffered. Gods Ordinan­ces, Ministers, and Ministry mel­led and trampled upon by the basest foot of pride.

Reformation hindred, obscured and derided.

And (I wish I might not say) Reformers themselvs too too loath­somly corrupted, that it is come to a Medice cura teipsum.

But I shall not rake any more in this sink; I onely say, may not not God justly visit for these things, and should not his soul be aven­ged on such a nation as this? we lift up our eyes to our Idols, and shed blood, and shall we possesse the land? we stand upon our sword, Jer. 5. 9. 9. 9 Ezek. 33. 25, 26. and work abomination, and defile every one his neighbours wife, and [Page 55] shall we possesse the land? shall we Isa. 43. 24. have rest, who thus weary God with our sins? shall we have peace with men, who have expres­sed so much enmity against God? What hast thou to do with peace, (said Jehu to Joram, and his 2 King 9. 18, 19, 22. messengers;) and it may justly be said to the people of this Nation, As long as our whoredomes and witchcrafts are so many, and yet if notwithstanding all this, God yet speaks peace to us his people, should not we speak much to his praise?

3. Yea, and live to it? How this may be, this pattern of these first and best Churches may di­rect us in the following particulars of the Text, which shew how they intertained and improved such a mercy. They then were edified, and walking in the fear of the Lord, and in the comfort of the holy Ghost, were multiplied, which therefore remaineth as our duty, seeing we have received the like mercy.

These particulars are in the fol­lowing Sermons to be further o­pened [Page 56] and pressed; for the present I shall onely touch upon that, which this first part of the Text already handled, most directly points at.

The sum of all is in general, that if our Churches, through Gods mercy, have rest in some kind and measure for the present, our pray­er and care should be that we may have it compleated, and continu­ed, every way, and for ever, that in stead of that Surge Domine, & dissipentur inimici, Numb. 10. 35. when the Ark was wande­ring in the wilderness, we may say, Surge Domine in requiem tuam, Psal. 132. 8. as it was then said, when it was settled in the Temple; and that as here in the Text, the Churches in Judea, Galilee and Samaria, so that hap­py day may come, wherein Eng­land, Scotland, and Ireland, may have their peace so settled, that they may be edified and mul­tiplied.

But in particular our care and endeavour should be:

1. That if we have peace with [Page 57] men, we may have also peace with God, and that with a greater and firmer assurance of his recon­ciled love, then we can have of theirs; for, Omnis homo mendax, and Rom. 3. 4. [...]. the best men and friends are mu­table: So Jacob when he makes a league with Laban, offers sacri­fice, Gen. 31. 44. with 54. that he might as well propitiate God, as pacifie man: And so in their Peace-offerings, God had his part, as well as friends had a feast of it, that so every way there might be a perfect Friendship and Atone­ment.

And there is great reason for it, Because in all our jarrs and bloody contests with others, our quarel first began with a provoked God, and therefore our Atonement and Agreement should begin there also.

Else our making peace with an Inferiour office, whilest the Com­mander in chief continueth our ene­my, will be but a very poor se­curity; nay, may become matter of greater provocation because he is left out, who is most concerned [Page 58] and interested; make we as fair weather either as we will or can here below, yet it will in the issue not prove fair weather in­deed, as long as Heaven frowne's, showre's, and thunder's. If God indeed please to make peace in his high places, (as Bildads phrase is, Job 25. 2.) then (as Elihu addes) If he give quietness, who can make trouble? But when he hideth his face, who then can be­hold him, whether it be done against a whole nation, or against a man onely, Job 34. 29.

2. If we have peace without, (to make it compleat and lasting) labour we to have as much, or more peace within, that our lusts may not warre in our members; Iam. 4. 1. when enemies leave off warring in our countries, take heed of giving warmth to any lust, which may soon grow so hot, to the provoca­tion both of God and man, as may easily break out into a new com­bustion.

In particular, Cease from anger, and forsake wrath, and fret not thy self in any wise to do evill; as [Page 59] the Psalmist exhorteth, Psal. 37. 8. Take heed of maintaining ani­mosities, and of retaining old grudges, in remembrance of for­mer or later injuries; for, the seas do not leave rowling, as soon as the winde leaves blowing; there may be great thoughts, and swel­lings of heart, when there are great overtures of renewed love, and friendship, which (if so) are but the skinning over of a cankred soare, which all that while eateth in deeper, and at last will break out, and then be more incurable; or like a smothered fire, which burnes more cruelly, and in the issue bursts out more violently, when once the train is laid, and takes like Absoloms long conceal­ing and disguising his malice a­gainst his brother Amnon, till he could meet with a fit opportunity to discover it, and then he did it to purpose, 2 Sam. 13. 20, 22. with 23. 24, &c.

3. If we have peace in the state and Commonwealth, I pray let it be our answerable care and endeavour, that (as it is in the [Page 60] Text) the Churches may have rest also, that we may have an Eccle­siasticall peace, as well as a Civil, for sometimes when the Common­wealth is in greatest quiet, the Church hath least rest from ene­mies, Zech. 1. 11. with 12. And sometimes the more rest they have from persecutions from without, the more leasure they have had for brangling contentions among themselves; for prevention where­of take we care to lay aside parties, and factions, private opinions and interests which redound to the prejudice of truth, and the publick peace, all vain janglings 1 Tim. 1. 6. 1 Tim. 6. 5. and perverse disputings of men of corrupt mindes and destitute of the truth, either for Niceties, or against received (especially if fundamental) truths, that it may not be, I am of Paul, and I of Cephas, and I of Apollo, I am for this Minister, and I for that, till at last another steppeth out, and saith, and I am of Christ, i. e. for 1 Cor. 1. 12. no minister at all, but am so caught up in the spirit, that I am now above all Ordinances. At [Page 61] non sic ab initio, we see it was not so from the beginning, but those Churches that are here said to have rest, in the 4^th chapter, v. 32. are said to have been of one heart, and one soul, and happy we! if we were so too, that once at last we may prove indeed so happy, as either to attain to that unity of faith, which the Apo­stle speakes of Ephes. 4. 13. or at least, in the mean time to that unity of Spirit which you read of in v. 3. of that chapter, that either we may not differ from one another in judgement, or at least pity, and with meekness bear with one another, in those things wherein at present we can­not fully agree: otherwise, it will be,

1. Both very unworthy and unseemly for us to shed the blood of war in peace, as the Scriptures phrase is, 1 King. 2. 5. and [...], in the depth of civil peace, to continue in the height of Church contests▪ and so the peace of the State should onely in a manner build a Scaffold for [Page 62] the children of the Church to fight upon, whilest strangers and enemies sit by looking on and laughing, and it may be plot­ting their destruction; for,

2. It will also be very unlike­ly that the peace of the State should continue long in such dis­quiets of the Church, the Temple using to be a bulwark for the Town-house, and therefore that earthquake which shakes the one, will be very likely in time, if not suddenly, to overturn the other: It hath been no strange thing in the world, to see Church-heats bursting out into State-combu­stions.

Tantum Religio &c. zeal up­on the account of Religion when once fiered hath oft proved wild­fire. Stories relate what the Jewish Zelotes in this kind did in Ierusalem, and what flames such like Incendiaries in the former Age kindled in Germany: may never such red lines hereafter be read in our Chronicles or Ca­lendar.

4. And because the Prophet [Page 63] telleth us, that quietness and assurance for ever is the effect of Isa. 32. 17. righteousnes, let it be the joynt endeavour of us all, that in our practice and pursuite of it, it may Isa. 33. 6. prove the stability of our times, Let Daniels counsel therefore to Nebuchadnezzar be mine to my self and to every one here present. Now break off your sins by righte­ousness, and your iniquities by shewing mercy to the poor, if it may be the lengthning of our tranquil­lity, Dan. 4. 27. Otherwise our sins may soon disturb all, so as that even Halcyon days may but breed and usher in a greater storm, and some short warm gleames may onely serve to make an after cold blast more piercing: A few drops in a drought helps the more to burn up the grass, and a little water cast into a great fire makes it afterward burn more fiercely; the Lord grant that our former and still continued sins may not make this Interim of our present peace, even the fewel of an after combustion. Oh that we might so keep our selves in Gods way, that [Page 64] our feet may stand fixed within See Calvin in Psal. 132. 2. the gates of Ierusalem, or vision of peace, Psal. 132. 2.

5. And because it is the in­crease of Christs government and peace, of which it's said, there shall be no end, Isa. 9. 7. To our ut­most labour we to advance it, that he may confirme us, that the stablishment of his Government, may be the setlement of our peace, and that as his goings out to us have been wonderfull, so his rest may be glorious, Isa. 71. 10. Do Cant. 7. 4. not we stir up, and disquiet him, and we may sit quietly and long enough under our vines and fig-trees. In sum; the way long & long to continue our rest, is rightly to improve it, as the Churches here did, who when they had rest were edified, and walking in the fear of the Lord, and in the comfort of the holy Ghost, were multiplied.

HAving in the handling of 2. Sermon preached at Whitehall, July, 23. 1654. the first part of the Text dispatched the first great blessing, the Churches rest; I come now to close with the two most happy con­comitants or consequents of it, that upon it, they were edified, and multiplied: and first of the for­mer of them, the words in the Greek are [...], which most properly are to be rendred thus, They had peace being edified: which read­ing may admit of a twofold In­terpretation.

Either that their edification was a means of their peace, they being edified had peace, as the Syriack rendreth it, as though their edification went before, and so their peace followed upon it.

Or that their edification was a consequent and effect of their peace; and so Beza rendreth the words, habentes pacem aedifica­bantur, having peace they were [Page 66] edified; to which agree our Tran­slators who read it, they had rest, and were edified, as limiting their edification to have followed upon their rest.

Both readings may hold forth a wholsome Truth to us.

The former this.

That our edifying maketh way Doct. 1 for our rest, and our profiting by means to our continued peaceable enjoyment of them.

For although sometimes Jeru­salems Dan. 9. 25. wall is built in a trouble­some time, and the more that some of Gods people are edified and thrive by the word, the less peace and rest, but the more trouble and persecution they suffer for it, Matth. 13. 21.

Yet it is pity that grace & peace should be parted, and therefore it is the sweetness of Gods goodness when we have (as it's said Nehem. 4. 6.) a mind to work, and to edify our selves and his Church, to grant us fair weather to build in. So Solomon while he was building the Temple had peace, and Israel in Canaan, when they [Page 67] thrice a year left their houses to come up to the Temple, were not Exod. 34. 24. assaulted by enemies, as at their first entrance into it, when they set upon that intermitted ordi­nance of Circumcision, which how Josh. 5. painfull it was, and how it expo­sed them to danger, when they were soar of it, the Instance of the Schechemites tells us, when Gen. 34. 25. two men Simeon and Levi could come on a whole city and destroy it: but God secured them, that in that time none of the Nations of Canaan set upon them, whilest they had been so unable to have resisted them; and all this because God delighteth not to pluck the child from the breast, when it thriveth by it, nor to send nipping May frosts to blast a growing and forward spring. It is certain­ly the best way to keep our can­dle light to do our work by it. Take we but care of our edifica­tion, and building up in faith and grace, and then let us trust God for our rest and setlement in either inward or outward peace. This the former Reading of the words affordeth.

But I rather pitch upon the latter, which maketh their being edified a fruit and consequent of their having rest; that was their happinesse, and it is our duty to improve our peace to our edificati­on. Doct. 2 It were well that our material Churches which were battered and demolished in our late wars, might be repaired and rebuilt now in times of peace, but how much better if the spirituall true Churches of Christ were in­deed savingly edified in their holy faith, now that there are foundations layd of our outward peace? God (I know) can lay the beams of his Chambers in the waters, Psal. 104. 3. (a strange foundation, you would think, of any firme building) He can build up his Church in the midst of stormes and tempests, but as for us, it is ill to lay our founda­tions, or to build upon quick­sands or in an Earth-quake; fair weather is the fittest time for us to build in, which whilest God, for the present sends us, and hath built our Scaffold for us, it's best [Page 69] for us to get the trowell into our hand, and to ply our work; for although David in his trouble may prepare much for the house 1 Chr. 22. 14. of the Lord, and desired to find him a Tabernacle, yet a peace­able Solomon built him an house; Act. 7. 46, 47. what therefore David said to Solomon▪ let me to you now, when (as in Solomons time) God hath given you rest (almost) on every side, so that there is neither Ad­versary 1 King. 5. 4. 1 Chr. 22. 16. nor evill occurrent, Arise and be doing, and the Lord will be with you.

In the prosecuting of this par­ticular, I shall endeavour to clear those two things.

1. What it is to be edified. 1

2. What great reason there What's to be edified. is now that God hath given us peace and rest, that we should so be.

First, then for this Phrase of being edified, all know it is a Metaphor taken from materiall buildings, in which upon a foun­dation first laid, the superstructure is laid on and carried up, till the top-stone added compleat all.

So in this our Spiritual Ar­chitecture, Christ being first laid for the foundation, (there can (and therefore must) be no other, 1 Cor. 3. 11.) and we being spi­ritually but really united to him, we come to be setled on him, and in him to grow up in grace and peace to everlasting life.

For edification in general im­porteth Indicat augmertum & stabili­mentum Camer. Genev. setlement and growth, establishment and increase.

Setlement, as when our Savi­our saith, On this rock I will build my Church, there is edification; so as the gates of hell shall not pre­vaile against it, Matth. 16. 18. there is setlement.

Growth and Setlement toge­ther we have in Col. 2. 7. in those two words, [...], built up and esta­blished, not onely established or setled, but built up: built and built upon, as the word is, i. e. the whole building upon the foundation, and one grace, and degree of grace upon another, that at length we come to be built up even to everlasting life; when [Page 71] thus confirmed and improved, then in the general we may be said to be edified.

But more particularly this Edification is,

Either of the whole Church;

Or of particular beleevers.

The Church is Gods house, 1 Tim. 3. 15. and so he is said to build it, Matth. 16. 18.

And Beleevers are Gods Tem­ple, 1 Cor. 3. 16, 17. [...] Gods building, 1 Cor. 3. 9. and accordingly they as lively stones are said to be built up a Spirituall house, 1 Pet. 2. 5. And accordingly,

The Church is said to be built up and edified, when either in the first founding and erecting, or in after repairing and refor­ming.

1. His word is purely and or­derly dispensed, when upon Christ 1 Cor. 3. 11, 12. the foundation is built no wood, hay, stubble of false or frothy Doctrines, but gold, silver, and precious stones of solid, and spi­ritual Ephes. 4. 21. truth, as it is in Jesus. So we finde true instruction, [Page 72] to be called edification, as 1 Cor. 14. 4. where he that Prophesi­eth, i. e. instructeth the people, is said to edify the Church.

2. Sacraments and Church Censures are duly administred, and as is in a true wrought buil­ding, Col. 2 5. a due order, and Symmetry kept and observed.

3. In a word, when the Church in all the Ordinances, and out­ward constitution, and state of it, is set up, and held up, enlarged, and setled, as we have it fitly to our present purpose expressed of the Temple in Joash his time, 2 Chron. 24. 15. where it is said, that the work was perfected by them, or healing went up upon the work, when all the ruines and breaches were repaired, and they set the [...] house of God in his state, or forme, or upon his firm basis or foundati­on, and strengthened it. So now when the Church of Christ shall prove so unhappy as to have the breaches and decayes of it made up, shall be firmly setled on its true foundation, and raised up to its just stature and constitution, [Page 73] then it is more compleatly built up and edified.

And the like proportionably is 2 to be said of particular Believers, the true members of the Church, for they also are edified, when by the Word and other Ordinances, by which the Church it self was before said to be built up, they are

1. Brought to Christ, and built upon him as the onely true Foun­dation, 1 Pet. 2. 4, 5. and in re­ference onely to him upon the do­ctrinall foundation of the Pro­phets and Apostles, Christ mean while continuing the corner-stone, Eph. 2. 20.

2. And thereupon are confirm­ed and grow up in grace both in themselves, and with one another as it's added, Eph. 2. 21. in whom all the building fitly framed together [...], &c. groweth unto an holy Temple in the Lord. And thus we are said to be edified in knowledge, 1 Cor. 14. 4. in faith, Jude v. 20. in love, 1 Cor. 8. 1. Eph. 4. 16. and the like may be said of all other gaces.

[Page 74] 3. So that a good life, as the topstone, is laid upon good doctrine, an outward holy conversation is added to all our inward grace, and holy profession, then, and truly not till then, may we cry, Grace, grace to it, as in the building of the second Temple, Zechariah 4. 7.

4. And when we are thus con­verted, and edified, we further la­bour to strengthen, and build up our Brethren, Luke 22. 32. 1 Thes. 5. 11.

And therefore now for the ap­plying Vse. of this to our selves. In the forementioned particulars we have our work cut out to our hand, and laid before us; we now have rest, as these here had, it concerneth us therefore not now to be negli­gent 2 Chron. 29. 11. and idle, but to get up and be doing, that we may be edified, as they were.

And here our first great care must be, that Christ in all be laid 1 for the only foundation. You may possibly think this a strange lesson to be taught them who already professe themselves Christians, as [Page 75] though we had need to lay again the foundation, as the Apostle spea­keth, Heb. 6. 1. but that our un­happy times are most unhappily become like those, which the Psal­mist in his dayes spake of, in which Psal. 11. 3. Foundations were destroyed. For now (that I may use the Apostles words) [...], the very principles of the doctrine of Christ, the most Fundamental Scripture-truths; such I mean, as are not onely sufficient to build us up in a good life, as some now Dr H. of Fundam. cap. 1. mince it, but such as are abso­lutely to be believed and pra­ctised to salvation, are not onely doubted of, but boldly and blas­phemously denyed and impugned, and this for the most part impunè, and without controul. Whilest the Papist robs Christ of his offices, the Socinian spoileth him of his Deity, the Antiscripturist of the Scepter of his Kingdom, and others blaspheme him into a Notion, a Forme, a very Impostor. Lord! is thy Church edified, when foun­dations are thus overturned? and what can? what should the righ­teous [Page 76] now do? But the more that others pull down, the more they should labour to build up both themselves and others, in their most holy faith, upon the foundations of the Apostles and Prophets, Je­sus Jude 20. Eph. 2. 20. Christ himself being the corner­stone, with whom whosoever ga­thereth Math. 12. 30. not, scattereth, and on whom whosoever (be he othrewise never so great a master builder) buildeth not, besides what he doth to others, is certain to ruine him­self unavoidably, irrecoverably: we know (to this purpose) what became of those Builders that re­jected this precious Corner-stone, Matth. 24. 42, 43. and still, and ever that will prove true which fol­loweth, v. 44. That whosoever falleth on this stone, shall be broken: but on whomsoever it shall fall, it will grinde him to powder. He is sure to build a Babel of con­fusion, who layeth not Christ first, for the onely foundation. It is said, Luke 17 28. that in the dayes of Lot, they plan­ted, they builded, but fire and brim­stone from heaven soon consumed all those buildings: and in this [Page 77] busie age of ours, we are as intent to raise up Fabricks of our own, both in our opinions and judge­ments, and in our other designes and practises, thereby to advance our estates or esteemes, and because Christ and his Truth and Grace will not, cannot square with them, with those Builders we leave him out, and lay him aside, as not for our turn; But what Castle­come-downs will all such buildings prove that are daub'd with such Ezek. 13. 10, 11. untempered morter? Certainly, such wood, hay, and stubble will burn. Such buildings will not stand that are built upon the sand, Mat. 7. 24, 25, 26, 27. and not on this rock. In the close it will be found that this is not to edification but to destruction: let our first care therefore be to make Christ our ground-work and foun­dation.

And then the second should 2 be that the Ordinances of Christ be set up, and kept up in their pu­rity and power. This is Gods building up of Zion, when he Psal. 102. 16. builds a Tower (a Temple) in the midst of his vineyard, Isa. 5 2. [Page 78] and setleth all the Formes, Ordi­nances, Ezech. 43. 11. and offices of his house. This is the building of the Church, both in reference to the generall constitution of the whole, as also to the saving edification of the se­verall members of it.

When the wholesome word of God is dispensed according to his will: for it is able to build us up, Acts 20. 32.

And when Sacraments and Censures are administred accor­ding to his Word: for in the sted­fast continuance, and communion in these Ordinances, the first and best Believers grew up, increased and multiplied, Acts 2. 41, 42, &c.

And from hence take we notice of our sin, and duty.

1. Our sin in this particular is Our sin. very great; for although through Gods mercy the State hath some rest, yet the Church, according to those particulars, is very far from being edified. We are still on the pulling-down hand, or if building up, it is of Babels, in which we cannot agree, or understand one [Page 79] another; nay, of Temples and Al­tars to Idols, which was not only Manassehs sin, 2 Chron. 33. 3, 4, 5. but even Solomons, 1 Kings 11. 7. which the Prophets up and down cry out of in Israel and Judah, and in the mean while of the neglect and ruine of Gods Temple: a sin which we are sadly and deeply guilty of, whilest

1. The Fanatick Enthusiast is caught up so high in the Spirit, that he now is gotten above all Or­dinances, and doth tanquam ex alto despicere, undervalue and de­spise them as poor empty Formes, and weak beggerly Rudiments and elements for those of lower Attain­ments (as they in their gibberish are pleased to phrase them) to be trained up with. The Lord hum­ble the blasphemous pride of these self-conceited men, who thus at­tempt to spurn down, (as much be­low them) Christs own Institutions, which he hath appointed as fit and able by his blessing to build up his people in faith and love, and by an humble and faithful improvement [Page 80] whereof, many of their betters both dead and alive, have attain­ed to so much inward settlement and peace, and far more real and substantiall holinesse, and the power of godlinesse, than ever any of these our Transcendents in their high-flown way either have really attained, or can truly so much as pretend to. Constant observation, and too sad experience have taught us, that the Church of God hath been poorly edified by these who have daubed up their Babel with such untempered morter, whi­lest Gods Temple and Ordinances are thus despised and trampled up­on by these Enthusiasts.

2. Whilest by our Atheisticall Politicians, and other prophane sinners, both those Ordinances, and the desires and endevours of all such as would advance them, are either openly opposed and hindred, or at least inwardly ma­ligned and derided, as weak at­tempts of silly people to set and hold up sorry Bug-beares, which which were at first onely inven­tions of more crafty men to keep [Page 81] Inferiors in aw, and blinde obedi­ence. Thus Calvins course in the Reformation of Geneva hath with some but a little better interpreta­tion. And so Tobiah of old jeared R. H. Nehemiahs building Jerusalems wals, Nehem. 4. 3. and Michal despised David in her heart for dancing before the Ark in its ascent to Zion, 2 Sam. 6. 16. Now the Lord grant, that such scornfull malicious opposers and ruiners of the Church of Christ, may in due time be as much cast down in their own eyes, as they were Nehem. 6. 16. when they shall see this work to be wrought of God, and as much then dejected, as they have been exceedingly grieved that there were, or are any that seriously endevour it, like them, Nehem. 2. 10.

3. But the Church is the more slowly edified, not onely by rea­son of such enemies malice and op­position, but also by other mens neglect through sloath and self-seeking: for with the returned Jews we are so eager on building of our own houses, that mean while Hag. 1. 2, 4. [Page 82] we let the house of God lye waste, and with them perswade our selves that it is not yet time to build it; many other fair houses we may see every day almost every where going up apace, whiles Churches lye ruined, and shut up, or not frequented: Do not some of us build our own houses upon the ruines of Gods? To such the Pro­phets Jer. 22. 13 word is very heavy, whilest he cryeth Wo to him that buildeth his house by unrighteousnesse and his chambers by wrong; against such Hab. 2. 11, 12. the stone out of the wal wil cry, and the beam out of the Timber. Such Eagles feathers will consume all such mens stately plumes, which they so feather their nests with, when they shall see them set on fire with such coals from the Altar which they dreamed not of: but I leave them.

And desire that all of us, even the best of us may be humbled for our remissenesse in setting upon, and carrying on this building up of the Church of Christ, which (as other Church-work is wont) go­eth on very slowly, and may com­plain [Page 83] as the Criple, who lay so John 5 7. long at the pool of Bethesda, that while it is sometimes getting on, and in some forwardnesse alwayes some business or other (and usually of our own) steppeth in before it.

But better men in Scripture have written us a better copy. David now chosen to be King, and therefore had businesse enough, with what speed he could, to set­tle his own house, yet in the first place takes care of Gods, would not enter into his princely palace, nor lye down on his soft bed, nor sleep, nay not so much as slumber, till he had found out a place for the Lord, an habitation for the mighty God of Jacob, Psal. 132. 3, 4, 5. The Lord pardon us, that whilest for these many years, we have been about this work, at least have seemed to have been (God knoweth what from the heart we at first, and since have really intended) we have been so often nodding and slumbering, that at last, as to this businesse, we seem to be fallen fast asleep; and He in mercy grant that some ter­rible [Page 84] judgement do not at last a­wake us. But David we see had a more watchfull eye upon it.

And Solomon in his first and best dayes trode in his fathers steps, builds Gods house before his own, and although he was longer in building the latter, yet (it may be) it was, because he imployed more workmen, and more care and diligence about the former that he might the sooner dispatch it, when he was more desirous and earnest to injoy it.

And afterward in Judahs re­turn from Babylon, Ezra layeth the foundations of the Temple, before Nehemiah raiseth up the City walls: and truly if the Pro­phet would be first served of the widow of Zareptahs provisions, 1 King. 17. 13. before her self; is it fit that we should serve our selves before our God? this is our Sin.

2. And therefore the contrary Our Duty. is our Duty, that with one shoul­der, with all our heart and utmost endevour, we would set about this great good work, that Gods Church at last may be edified. [Page 85] It is said of Baruch, [...] flagranti animo instauravit, that he earnestly repaired Jerusalems wall, Nehem. 3. 20. and truly we have need,

As of much wisdom, when we are now to build a Tower, to sit down, and to account the cost, Luke 14. 28.

So of much courage and zeal to carry on, and to go through with this work, for we may make ac­count, Ezr. 4. 1, 2. 5. 3. Nehem. 2. 19. 4 3. 7. 6. 1, 2. &c. with Zerubbabel, Ezra, and Nehemiah to meet with all that scorn and opposition that either man or devil, can help us with to hinder us: that we have need of Baruchs [...] warmth & heat the more to quicken us, and to burn their cords asunder, the zeal of Gods house should even Joh. 2. 7. eat us up, as it did our Saviour; so as to consume and break through all such obstacles, that that word may never be said of us, those men begun to build, but Luke 14. 30. were not able to finish but that we may still advance and go through with it, as it is often re­peated in that story of their re­pairing [Page 86] of Jerusalem, that they did not onely build the walls, and lay the beams, but also set up the doors thereof, the locks thereof, and the bars thereof, i. e. they rested not, till they had complea­ted all: Nehem. 3. 3. 6. 15. In which chapter from the exam­ple of those builders of Jerusa­lems walls, we have many use­full directions in this like work of edifying the Church of Christ, and out of diverse others I make choice to instance only in two, for our better direction in it.

• 1. That all are to be imployed in this good work.
• 2. But every one according to his own rank and calling.

This is a boon work which 1 none must be exempted from, but all, of all ages, sexes, degrees and conditions, are to have their share, and accordingly to be engaged in. As in the rearing up of the Tabernacle, the women spun, Exod. 35. 20, 21. &c. and the men wrought, some brought gold and precious stones, others goats hair and more in­feriour materials: So here in the [Page 87] building up of Jerusalems walls, you have all imployed.

Both sexes, not only men, but even women prove workmen, and so you read of Hallush and his daughters, v. 12.

And the like you may there observe of all callings and condi­tions of the people, not only the richer Gold-smiths, who had three shares, v. 8. 31, 32. and the Merchants, who had two, v. 31, 32. but even the meaner Heards-men of Tekoah, who had their double share, v. 5. 27. as Amos 1. 1. usually it proves, that meaner men are the true labourers, not only in their own work, but also in carrying on the publick good.

But yet it is fit that the Gover­nours of the Church and State should be Principals, and so here they were.

For in the 1. verse we finde Eliashib the High Priest, and his Brethren in the first lot, and beginning the good work; and with them other Priests, v. 22. 28. and Levites, v. 17. yea, even inferiour Nethinims [Page 88] the Temple water-drawers, vers. 26 so that amongst them they had five lots.

But the Princes and Rulers had eight, and amongst them v. 9. 12. 14, 15, 16, 17, 18, 19. the Rulers of Jerusalem are set first, v. 9. 12. not (it may be) so much for their place and digni­ty, as for their prime forward­ness in so blessed a work, and withall they have two lots of the eight (as more rich and able and willing too, a good pattern for our chief Towns, and Cities in the like work) and the Rulers of inferiour places make up the o­ther six. v. 14 15, 16, 17, 18, 19. Onely the ignoble Nobles of Tekoah (it may be some rich Grasiers, or Country covetous Leards, amongst their Neigh­bour Heardsmen) were too good, or rather too base, to put their necks to the work of the Lord, v. 5.

A fit Model for us in this buil­ding Ministers. of the Church, to work by. The Priests had five lots in that, and the Ministers have a very great share in this: from the [Page 89] high Priest to the lowest Nethi­nim, all of greatest or least places, parts, graces, all Church­men especially have an interest in this Church-work, as they have that special office in it, so they above all, should have a special care of it; Their [...] or proper work is to be Builders, 1 Cor. 3. 9, 10. Psal. 118. 22. And the very end of their office, gifts, and authority, is the edifi­cation of the Church, Ephes. 4. 12. 2 Cor. 10. 8. Oh, therefore that as by our variance we have made it a Babel, so by our union and joynt endevours Jerusalem may once be it self, a vision of peace, and that now at last, as it was of old, it may be again built Psal. 122. 3. as a City that is compact together. For our encouragement wherein, take we notice of that remarka­ble providence, viz. that God did so graciously accept, and highly esteem Eliashibs and the rest of the Priests beginning to build up Jerusalems wals, that whereas they began that happy work at the sheep-gate, Neh 3. 1. [Page 90] that very place he so remarkably honoured, that he miraculously blessed it with that healing pool of Bethesda, which cured all com­mers, of which you read John 5. Junius. 2, 3, 4.

I cannot promise miracles: but I should hope for a marvellous healing of our breaches, if accor­ding to this pattern our Ministers would be foremost in this blessed work of building up the Church of Christ.

In which Magistrates (as they Magi­strates. have most power, so they) have the greater share, as in that pat­tern they had eight lots, to the Priests five, and so before we read, Then rose up the chief of the Fathers of Judah and Benjamin, with the Priests and Levites whose spirit God had raised, to go to build the house of God, Ezr. 1. 5. and afterward, when their spiri [...]s were somewhat down by reason of many discouragements they met with, upon the Prophets stirring them up, chap. 5. 1. it is again said, Then rose up Zerub­babel and Joshua, and began again [Page 91] to build it, the Prophets of God helping them, v. 2. Ministers should be helpers, and Magi­strates (especially supreme Ma­gistrates) should be Principals. So Cyrus confesseth he had a charge from God laid upon him to build his house, Ezra 1. 2. and how Christian Magistrates, who have far more, and stronger tyes, can be loosed and exemp­ted from this charge, I know not; this I find that Abraham, Gen. 12. 7, 8. Isaac, Gen. 26. 25. Jacob, Gen. 33. 20. those great Patriarchs, where ever they pitched their Tent, they there built an Altar. Micah, though none of the best men, yet (as it seemeth by his story) one of some good rank, accounted him­self made when he had got a Jud. 17. 13 18. 24 Priest and a Teraphim, and ut­terly undone when afterward he had lost them; as the loss of the 1 Sam. 4. 18. 20. Josh. 18. 1. Ark brake Elies neck, and his daughter in laws heart. Joshua takes care to place the Ark in Shiloh, which was in Ephraim, his Tribe. And although building [Page 92] of Altars to God was but rare­ly thought of by Saul, 1 Sam. 14. 35. and the Ark of God in his time but little looked after 1 Chron. 13. 3. yet he getteth See the English Annot. on 1 Sam. 21. 1. though B [...]rtram. conceiveth it to have been remo­ved from Nob be­fore Sauls time. de Rep. Jud. cap. 15. pag. 248. it to Nob in Benjamin, which was his Tribe. And afterward David when once come to the Throne getteth it to Zion, 2 Sam. 6. which was his own city, v. 16. It seemeth these great men thought it best, and their both duty and security to have the Ark of God by them: And it is worth such mens most serious thoughts to consider, what both pains and cost David was at to settle it in Zion, and Solomon afterward in Jerusalem, and with what so­lemnity they did it: David ga­thereth all the chosen men of Israel with all the people to bring it up with all kinds of musick: He himself dancing before it with all his might, though he was laughed at by Michal as a fool for so doing, 2 Sam. 6. And Solomon to bring it from Zion to be set­led in his Temple hath as great a convocation, 1 King. 8. 1, 2, 3. and [Page 93] He himself with the Princes went before it in the head of that Pro­cession, v. 5. where it is added that they offered so many sheep and oxen that they could not be told n [...]r numbred for multitude. Indeed v. 63. they are numbred to have been two and twenty thousand ox­en, and an hundred and twenty thousand sheep: but it was the grea­test sacrifice for number of offe­rings, that ever was heard of, or read either in sacred or profane wri­ters; which sheweth at what a rate they did (and all that are in their place, should value the building up of Gods house, and the setlement of his ordinances, and be no losers by them neither: for they will quit all the care and cost, which they put them or any to, as the Ark ful­ly satisfied Obed-edom for its inter­tainment, 2 Sam. 6. 12. and so still

1. Their setling of Gods house will establish their own, as Caesar did his own statues by erecting Pom­pey's. God promiseth to build David an house, because he did but only purpose to build him one, 2 Sam. 7. 11.

[Page 94] 2. It will be the most Orient Gemme in their Crown, is it self, & will make them most honourable in the sight of God and man. So we finde that in all that royall state of Solomon, which ravished the Queen of Sheba's heart, after the meat of his table, and the sitting of his Servants, and all the rest of that bravery, the last, as chiefest, is added, viz. His ascent into the house of God, 1 King. 10. 4, 5. That made Solomon glorious while he lived, viz. the building of Gods house more then his own: and Jehojada's doing good in Israel both towards Ged and his house, gained him ho­nour in a royall buriall, when he was dead, 2 Chr. 24. 16. Dead mens monuments use to be in Chur­ches, but the building of Gods true Church would be their most glo­rious and lasting monument.

3. Nor will it be more honour to them from others, then truest in­ward satisfaction and comfort to themselves in the closing up of their lives, & at their last account. After all that great good which Nehemiah had done for the State [Page 95] in the foregoing Chapters, how sweetly and comfortably doth he close up all in the last Chapter of that Book, with reflecting upon his care and zeal for the house and ordinances of God? in his taking care for the sanctifying of the Sab­bath, in his cleansing of the Tem­ple, in his providing for the Priests portions, and in his chasing away such as intended and defiled the Priesthood? with what comfort and humble boldness could he say, Remember me, ô my God, concer­ning this, and again, Remember me Nehem. concerning this also. What happy 13. 14. v. 22. Items were these in his last recko­nings? and yet again (not as though by his so often putting God in mind he were subject to forget, but the more to assure us that he will be sure to remember) again I say) he v. 31. addeth the third time, Remember me ô God for good, and so he ends his Book: and ô happy all they who are in his place, if with such a word in their mouths they can end their lives, as with a sweet aire after a stroak struck by a skilfull hand on a well tuned instrument.

But although Magistrates in this People. work have the greatest taks, yet the people, and all private Christians, yea the least and meanest of them, have their proportionable share, as the least stones, yea though they serve only for filling up the wall, in their place and proportion con­duce much to the getting up of the building, and that as well as the chiefest corner stones, & they that lye in the foundation: He that ser­veth the Mason, helpeth up the building, as well as the Master-workman: The poor widow may Mark 12. 42. Exod. 35. 26. cast her two mites into the treasury of the Temple and the women that spun goats hair helped on the work of the Tabernacle, as well as Be­zaleel: The rich Gold-smiths had three lots, Nehem. 3. 8. 31, 32. (as it was fit that their proportion should be greater answerable to their ability) and yet the Heards­men of Tekoah had two, v. 5. 27. The Apostle speaks of a [...], and an [...] and an [...], in every part of the body of Christ, in which the least member hath its measure of grace and ability, [Page 97] and answerable thereto it hath its energy or effectuall working; and, proportionable to it, its [...] or supply that it af­fordeth, and so by the joynt act­ing of all the members, there is made an increase of the whole body, unto the edifying of it self in love.

Let not therefore Gideon say, My family is poor in Manasseh, and I Iudg. 6. 15 am the least in my fathers house, and wherewith shall I save Israel? let not the poorest, and weakest, and most private Christian say, My body, parts, estate, are all weak and poor, and how then shall I ever do any thing towards the edifying of the Church, or advance the setling of the ordi­nances of Christ? For,

1. All the Saints are in Cir­cuitu, Revel. 4. 6. 10. round about the Throne, and in point of Communion with Christ, the poor may be as near to him as the richest, and there­fore although such of you can otherwise do but little, yet your prayers may do very much with 1 Thes. 5. 25. 2 Thes. 1. 3 Heb. 13. 18. him, who alone must do all. This made Paul so frequently [Page 98] and earnestly begg the prayers of all, when he was upon this work, though he was a Master-builder.

2. Their holy life may yet do more, as effectually prevailing with him to continue and increase such means of grace, which they so thrive by, as long as his ser­vants watch and work, he is plea­sed to keep in the light, it was not then so with Ephesus, when Christ threatned to remove her Candlestick, Revel. 2. 5.

3. As weak and mean as they are their particular indevours may much advance the Churches com­mon service. As in great mens fami­lies, so in the house of God, there are variety of offices, some more mean and homely, and yet most necessary, which persons of meaner parts and place are more fit for. A little Piercer is fitter to make a hole to drive in a nail, then a great wimble, and the little fin­ger, may in some posture reach that which the greatest and lon­gest cannot: and so in the body mystical, as well as natural, the [Page 99] members that seem to be more feeble, are necessary, 1 Cor. 12. 22. And therefore in this buil­ding up of the Church, did we but seriously study it; and our selves, we should finde some lower services, which men of lower abilities, and standings, like our selves, and so we with them, may be most fit to stoop to, and never have occasion to stand Mark 20. 7 all the day idle with this excuse, that none hath hired us, for every one of us, the very meanest of us may do something.

4. But many such weak ones joyning together, may arise to a considerable ability. All buil­dings Joseph Antiqu. lib. 15. cap. 14. are not m [...]de onely of such vast square stones, as Solomons Temple was, but many of lesser bricks, nay little Flints (we see) if well laid together in good mor­ter serve to make very strong buil­ding: and that great Beam which no one strongest man can stirre, many weaker hands may easily lift up: How great a fire may little sticks make, if many, and laid together? Jor and Dan, [Page 100] though lesser Rivolets whilest asunder, when met and joyned in one Current, make an over­flowing Jordan. How fast might this Church-work go up, if many hands, though but weak ones, would joyne in it? The children gathered wood, whilest the fathers kindled the fire, and the women kneaded dough to make Cakes Iet. 7. 18. for the Queen of heaven: and if many weaker hands with those that are stronger were joynt­ly put to this work, the house of the King of heaven would more speedily be built up and edified.

5. Although it should be little or nothing that either singly or together we could do of our selves, yet it might do much in setting others on work, who are able to do more, as the Corinthians zeal provoked many, 2 Cor. 9. 2. little stickes use to kindle great ones. In the Church of Christ, there are not onely [...], 1 Cor. 12. 28. but also [...], Helps as well as Governments; and such helpers weak Inferiors may prove, [Page 101] and so Paul the great Apostle calleth Aquila and Priscilla, that were but Tent-makers, his helpers, Rom. 16. 3. Weak ones may help those that are more able,

Either by incouraging them in their work, as Paul when he doth but see the Brethren is thankfull, and taketh courage, Act. 28. 15.

Or at least by shaming their backwardness, with their for­wardness, and that with this ad­vantage, that herein the weak­est are able to do the most, in that the weaker they are, the more they shame the stronger, if they fall short of their activity and diligence.

6. And yet the more, in that by provoking their strength, we shall improve our own weakness to be able to act the more strong­ly, our little wheels being carri­ed about by their great ones, which we have set a going, and the great sluce opened and set a running turneth about our Mill; and the great Ship now under Sail carrieth the Cock-boat [Page 102] along with it, which helped to weigh its anchor. So Aquila and Priscilla by helping Apollos, Act. 18. 24. 26. v. 27. mightily helped themselves, and others by his greater abilities, for it is added, that he helped them much, who had beleeved through grace.

So that from these and the like considerations we see that private Christians, and even the weakest of them are ingag [...]d in this great good work of edifying the Church of God, in which, if they ply it, they may do much good.

I am sure, that by their con­trary neglect, or practise they may both much hinder it, and at last ruine all. For,

1. It is but a very weak hand that cannot more powerfully draw a great weight down the hill, then a very strong arme can pull it up. How doth a little Re­mora stay a great ship in her full speed? and one stop in the least wheel or pin, make an huge engine stand still in its swiftest motion? Very sorry men have [Page 103] proved sad hinderances to the advance of the things of Christ and his Church, through their boldness, and others baseness, whilest the devil can have more active Agents against the Church, then Christ can have for it.

2 Or although such sorry adversaries strength and ability may be little, yet their sins may be very great; they weak men, but theirs may be mighty sins; Amos. 5. 12. and so although in their private low standing they can do little with men, yet by their horrid abominations they may most highly provoke God, and so one Achan may trouble all Israel, Iosh. 7. 25. Eccles. 10. 1. and one sinner destroy much good, one otherwise weak hand pull down more, then many abler can build up; And thus we see that not onely Magistrates and Mini­sters, but all even the most pri­vate and meanest Christians have an interest and share in this bles­ed work of edifying and building up the Church of Christ: which was the first lesson we were to learn from the example of those repairers [Page 104] of Jerusalems walls, in Nehe. 3.

But so, as that we must 2 herewith take in the second, which was, that although all are ingaged to act, yet every one ac­cording to his rank, and in his own proper calling and station: for so we find it was in that pat­tern held out to us in the place before mentioned, where we find that several persons and compa­nies had their several lots and quarters, and so they repaired their parts, Nehem. 3 20, 21. 31. and especially that part of the wall which was over against their houses, as you may observe, v. 10. 23. 28, 29. which teacheth us, that although in this common work, we should all, of all sorts, join thy agree to be acting, yet so as that every one of us keep within the bounds of our own stations and callings, and so hold our selves to our own particular alotments, that we do not, either out of a vain conceit of our own sufficien­cy, or a rash head precipitancy [...], and being vain­ly puffed up with a fleshly mind, [Page 105] [...] boldly intrude into o­ther mens places and employments Col. 2. 18. which we are not sitted to, and so neither by God or man called to.

I would have the house of God built, the Church of Christ edified, but I would not therefore have all Ignaroes prove Preachers, or privy counsellors, and every Jac Ket get up into his Quercus Re­formatoria, which will as much ad­vance the work, as Ʋzza did the setling of the Ark, by laying hold 2 Sam. 6. 6, 7. Num. 45. 5. of it, (who by the Law should not have touched it) who stop't it, and not furthered it; or as much as a whole army will help on the victory, by running all on heaps in a confusion, and so rather tread down themselves, then their ene­mies. Mistake me not therefore, I onely bid you all march on, but yet so as that you keep your ranks. And for that purpose, mind and weigh well, the abilitie, God hath given you, the calling in which he hath set you, and that particular work and cue in it, both in your private and publick relation, as may keep you from invading an [Page 106] others province, which intrusions are usually accompanied with the neglect of our own lot, and so with the publick detriment, as had Ierusalems repairers bin busy to look to other mens alot­ments, the enemie might soon have come in at their breach, which they never looked to. Let us therefore with them la­bour to build up Ierusalems wall, but so as that our care be to look to our own Frontage, to that part of it which is over against our own houses, which fitly leads me from this 2^d part of edifying the Church, in setting up, and setling publick ordinances, to the

Third, and that is the edify­ing of our selves in our establish­ment 3 and growth in faith and all other saving graces: for the whole is made up of the parts, and the growth of the body is in a proportionable increase of all the members. If ever therefore we would according to the square of the word edify the Church, we must take care to build up our selves in our most holy faith, [Page 107] as Iude exhorteth us, v. 20. that by faith coming to Christ the li­ving stone, we also as lively stones may be built up a Spiritual house, an holy Priesthood, to offer up spi­ritual sacrifices, acceptable to God, by Iesus Christ, 1 Pet. 2. 4, 5. Otherwise we may gather Churches, as many now do, and build material Churches, as in and after Constantines time, both He and many others did, and yet for all this, the Church of God may be but a very little edified. They do very ill, who cry down all Formes, although of Gods own making and institution; and they do little better, who make them indeed but bare Formes, like painted Churches, in a Lantskip. So the Iewes of old made a charme of the Temple of the Lord, The Temple of the Lord, The Temple of the Lord, Ier. 7. 4. as before they made the Ark of God a [...], a bug-bear to fright enemies, which they themselves so long played with, that at last both They and It were carried a­way captive, 1 Sam. 4. 3, 4, 5. [Page 108] It is not the crying up Holy Church, with Papists; or Re­formed Churches in the most re­fined Formes of them, with Pro­testants; these rested in are but Names and Notions, Names in­deed of God by which, in our walking answerable to them, he is known, but horribly taken in vain, whilest rested in, and will do us no more good, then Gehe­zies laying the staff on the dead 2 King. 4. 31. 1 King. 1. 1. child, could bring life into it, or Davids cloathes warmth to his spent body; nay we shall prove worse by them, as (they say) the Cypress tree the more it's watred, the more barren it groweth, worst men have often been found under best Ordinances. So in Penuel (which signifieth the face and presence of God) we meet with scornfull Neuters, Iudg. 8. 8. and in Bethel (the house of God) with scoffing, Idolaters, 2 King. 2. 23. Bethel proveth Beth-aven, Hos. 10. 5. [...] is but [...], Circumcision the Conci­sion, Philip. 3. 2. and the nearer we are to the Church, the further [Page 109] from God, and nearer to a curse, and our end is to be burnt; when after all shoures and Sunshines we bring forth onely bryars and thornes, Heb. 6. 7. 8. The Church is indeed then built, when the members of it are truely and sa­vingly edified, and are [...] 1 Pet. 2. 5. [...] as lively, or living stones, which do not onely lye in the wall but grow in the building: When inward grace thrives, according to outward meanes, and when our communication, and whole conversation, is good to the use of edifying, as the Apostle speaketh, Eph. 4. 29. When a good life is built upon good Doctrine, then is the Church indeed edified.

But so as (in the last place) 4 that we labour to do as much for others, as that last mentioned place intimateth, That we edifie [...], one another, Singuli singulos, 1 Thes. 5. 11. and this mutually, [...], Rom. 14. 19. that by our miscarriages we do not edifie them in sin; for such 1 Cor. 8. 10 a kinde of untoward edifying the Scripture somewhere speaks of, [Page 110] but by pious admonitions, and holy examples, and all other good meanes, we endevour to bring men to Christ the foundation and that then they may be settled upon him, and grow up in him: and this also is held out unto us in that former expression of living stones, which do not onely live and grow our selves, but are also lively and active to draw on others to the building: such a care the Apostles had of any where they found any hopes or beginnings, and there­fore as soon as ever they heard that Samaria had received the word of God, they presently sent unto them Peter and John further to bring them on, and build them up, Acts 8. 14, 15. which is excellently set down in that place of the Canticles, where Chap. 8. 9. we see what tender care the el­der Churches had of their little sister in this holy Oecodomy; If she were a wall, they would build upon her a palace of silver; If a door, they would inclose her with boards of cedar. If a door that See Merce▪ in locum. had opened to Christ, their inclo­sing [Page 111] her with boards, or barres of Cedar, which never rotteth, ex­presseth what care they had in confirming and strengthning her: If a wall (i. e. more confirmed and settled) their building upon her a palace of silver, holds forth their further endevour for her continued growth, ornament, and perfection: and these two take up what before I said was generally contained in this duty of edifica­tion: and in particular,

1. When Christ as the founda­tion is first laid,

2. His Ordinances are set up and setled according to his Word.

3. We in the injoyment of them established and grow in grace our selves,

4. And are means and instru­ments busily imployed for the ef­fecting of the like in others, then in the sense of the Text, and other Scriptures the Church is edified,

Which should the more earnest­ly be desired and endevoured by us,

1. As knowing the time; as the Apostle speaketh, Rom. 13. 11. Motive 1. [Page 112] (for it is a duty very much incum­bent on us in these last Ages to be indevoured, because it is on Gods part) a mercy frequently promi­sed to these latter dayes. If you look into the severall books of the Isa 58. 12. 61. 4. Ier. 31. 4 Ezech. 36. 36. Prophets; in the end of many (if not of most) of them, you shall finde many gracious and glo­rious promises made of the then building of the Church. In this re­spect, it is the work of the day, and therefore, I hope we will not stand all the day idle, but that it may be our happinesse that these Prophesies and promises may be most happily fulfilled not onely upon us, but also by us, whilest we thus diligently act for their ac­complishments.

But in two other respects it is the work of this our day in Eng­land, according to the two rea­dings of the Text, which I before mentioned.

Either they then had rest, and thereupon were edified,

Or they were edified, and there­upon had rest; and accordingly we have two strong arguments yet [Page 113] further to presse this duty.

We have already through Gods mercy some rest, and therefore there is all reason that we should now be edified according to the first reading.

And again we have need to be edified, that so we may have our rest confirmed, and our begun peace continued, according to the second reading.

We have (with them) attained Motive 2 to some rest, and therefore in point of ingenuous gratitude, and that we may answer Gods gracious pro­vidence, we are now in so fit a sea­son, to endevour that we may be edified: For fair weather, (as I said before) is the fittest time to build both our own, and Gods house in Solomon saith, There is a time to break down, & there is a time Eccles. 3. 3. to build. We have had a time of too much breaking down in time of war, and therefore now, if ever, is a time to build up, in time of peace. A clear shining after rain 2 Sam. 23. 4. makes a growing season, such is ours for the present, and therefore let us up and be doing: Gods Temple [Page 114] was built without axe and ham­mer, 1 King. 6. 7. but it was beat down by both, Psal. 74. 6. War hindreth the building of Gods house, 1 King. 5. 3. but Peace should further it, v. 4. 5. And therefore let us lay hold of this happy opportunity. In Hea­then Rome, Janus his temple stood open onely in time of war, to sue to their gods for peace, which they then wanted, most disingenuous! like a man that openeth the door onely so far to his friend as to put out his hand to take in something from him, which he standeth in need of, and then to shut it upon him again. But true Christians are more ingenuous, and therefore would have the Church doores opened as much in time of Peace, that they may go in, and return thanks for mercy received Thus we read of Asa, 2 Chron. 14. 5, 6. That the kingdom was quiet be­fore him, and the land had rest, and he had no war in those years, because the Lord had given him rest: whereupon it's immediatly added, v. 7. Therefore he said un­to [Page 115] Judah, Let us build while the land is yet before us; for we have sought the Lord our God, and he hath given us rest on every side, and so they built and prospered: And so let us say, and do, who have the like occasion, that we may have the same blessing: Thus let us build, and so let us prosper, and this in building not so much our own houses as Gods. This was wont to be the care of Gods people in former times upon the like occasions; Israel when got out of Egypt, and through the Red sea, (and have not we?) reared up the Tabernacle: Solomon, when in peace, and no evill or adversary occurrent, builds God a Temple, which although af­terward their sins ruined, yet up­on their return from Babylon, it was their first work to build it a­gain the second time: and the like was the Christian Churches care upon the ceasing of the primitive persecutions. And so God now by our present rest from former trou­bles tryeth

Both our ingenuity and grati­tude, [Page 116] whether when he hath thus wrought for us, we will work and build for him.

And also our wisdom, whether we will take the fittest time for so needfull a work. What more ne­cessary to be done then to build up Gods house, that thereby we may edifie our selves in faith and grace to salvation? and what fitter time can we either have, or wish to do it in, then when the coast is clear, and we may be at leisure for it, and have nothing but our own naughty hearts to hinder us in it? But when shall we set about it, if not now? God hath given us Rest, but not to be restive, rest from out­ward trouble, that so we might be more expedite and ready thus to set upon his work, and so to work out our own salvation: Ha­ving Rest, as there is a fit season of it, so there is all reason that we should labour to be edified, which was one Reading of the Words.

And being edified, we shall Motive 3. have rest; which was the other Reading of them, and affordeth another strong argument to in­force [Page 117] the duty, If edified, it will be a certain pledge and meanes of the continuance, settlement and establishment of our begun rest and peace. Read over Judahs story, and you shall ever finde that all prospered, while the Tem­ple and Ordinances of God were upheld and honoured: and it is to be observed that when David had settled the Ark, 1 Chron. 16. 1. how in the sequele of that Chap­ter, he calleth upon heaven and earth, Sea, and fields, and trees of the wood to rejoice, v. 31, 32, 33, &c. and how he puts together many parcels out of severall other Psalmes unto that one, as though all were not sufficient to praise God for such a mercy, into which so many are crowded. And how v. 30. when the Ark and Church was thus settled, he makes account that the whole world, with it, were established; and no wonder, Isa. 48. 18. seeing that for its sake, it is conti­nued: in this case the Prophet Isaiah saith, Their peace should be (not as a brook, which is soon dried up, but) as a River, con­tinually [Page 118] flowing, and their righte­ousnesse as the waves of the sea, one still coming on in the neck of another: Were it our case, we might expect an uninterrupted se­ries of mercies.

But never shall I expect that at the long run, it shall be well with the State, if the Church continue to fare ill, or that our houses will stand firm, whiles Gods lieth waste: we may in that case build castles in the air, or upon a sandy foundation, which will not abide when the storm cometh; with Cain Gen. 4. 7. 15. 5. and Nimrod, we may build Nods and Babels, which according to the signification of those names, will end in unsettlement, and con­fusion: They shall build, and I will throw down, saith the Lord, Mal. 1. 4.

The Jews tell us that the three last Prophets died all on one day, and that on the very same day See Schin­ler. ad vo­cem. [...] Alexander as a Conquerour en­tred Jerusalem; whether true or not, we may make this use of it, to think and conclude upon it, that when thorugh the unworthines of a [Page 119] people true Prophets cease, out­ward peace useth to cease with them; and when the Church is not edified, fear lest the State be not thereby ruined.

But work we with God (as the Scriptures phrase is) and God will 1 Sam. 14. 45. work for us: Build we up our selves in our holy faith, and build up his house according to his holy Word, and then prove him if he will not open to us the windows of heaven, and pour us out such a blessing, that there shall not be room enough to receive it, Mal. 3. 10. Build upon it, that he will Ier. 42. 10. then build us, and not pull us down; plant us, and not pluck us up; even plant us assuredly. [...]. i. e. in truth and stability, [...] with his whole heart, and with his whole soul. Let but the Churches of God be edified, and then according to the Text we shall have rest, and that continued and established, and our Churches not onely settled, but also multiplied.

THis was the second choice blessing, which accompanied The 3^d Ser­mon preach­ed at St. Maries in Cambridge, Feb. 25. 1654. or followed upon their peace, [...]: which the Vulgar, Calvin, and some others read, They were filled, and refer this word to those that immediately went before, [...]. Thus: They were fil­led with the comfort of the holy Ghost; which reading in it self beareth a good sense, but 1. brea­keth what (I think) is the right contexture of the parts of the verse. 2. Nor doth the word [...] so well agree with a Dative case, as here it must according to that reading. 3. Nor usually (if at all in the New Testament) put for to fill, but rather to increase and multiplie. And so I here take it, and with our Translators read it; they having rest were 1. edified, 2. multiplied.

That is,

1. As the Apostles in the [Page 121] course of their Ministry converted many to Christianity: so more Churches were gathered in new places.

2. The former Churches in the same place were so increased by the conversion, and so accession of new members, that not being well able to meet in one congre­gation, for order sake, and for their better edification, they were either divided into more Assem­blies in the same place, or as new Colonies were from them sent a­broad to stock and plant other places: and thus with the num­ber of Believers, the number al­so of Churches was increased and multiplied.

In the handling of this particu­lar, I shall endevour to make out these two things.

1. That, as it is here recorded and reckoned, so indeed it is a very great blessing to have the Churches of God multiplied.

2. That it is an happy fruit and consequent of their having peace, and being edified, for so they lie in the Text. First they had rest, [Page 122] thereupon, next they were edi­fied; upon both which in the last place and close of all followed, that they were multiplied.

It is a very great blessing to have the Churches of Christ in­creased and multiplied, for as such it is here recorded and reckoned: viz. As a 2^d happy effect of their peace: Having rest, they were both edified and multiplied: And for the further explaining of this particular, before the proof of it, I premise this double caution.

1. This multiplication and Caution. 1 increase of the Church, is a very great blessing, when and where it may be had, but yet not so, as to be such a distinguishing note of the Church, as that that should be no Church, where through the malice of Satan and his instru­ments such multitudes are wan­ting. So indeed the Papists would characterize the Church by its far spreading, and over-grown multitudes, proving (as he saith) the finenesse of the cloth by the Mr. Ful­lers holy war. large measure, as Bellarmine in his Gemitus Columbae, will needs [Page 123] make his society of Jesuites to be the right Doves, because of their fast and far flight, and their mul­tiplying brood, rather from any thing that they have of Dovelike simplicity and Innocency, of which if he could prove them very much guil [...]y, he would shew more strength and art then he hath done in all his whole controver­sies.

Such vermine may multiply by swarmes, whilest the Lyon and Eagle, and other more noble crea­tures (as Aristotle observeth) are [...], bring forth but by single unities; Christ once, when lost by his parents, was not found [...], in the company, but Luk. 2. 44, 45. Revel. 12. 6 the woman his spouse is too oft to be found in the solitary wilderness, whilest the waters whereon the whore sitteth, are peoples, and multitudes, and nations, and Revel. 17. 17. tongues.

The valley of the son of Hin­nom is a [...], as Hierom On Jer. 2. 24. observeth, and such a Church­yard we may finde in the Popish Churches, in which more are bu­ried, [Page 124] then are baptized into the true Church of Christ. For his dove and undefiled is but one, whilest there are threescore queens, Cant. 6. 8, 9. and fourscore concubines, and virgins (such as never had re­ference or affection to him) with­out number: And therefore whilest they cry, Nos numerus sumus, &c. let it satisfie us that we are of Christs [...], little little flock, to whom it is his Fa­thers Luke 12. 42. good will to give the king­dom: Multitudes rightly ordered are a blessing, but no infallible necessary distinguishing note of the Church, which is the first Caution.

The second I implied, when Caution. 2 even now I said, Multitudes well ordered; and it is more plainly ex­pressed in the Text, when first it's said, they were edified, and af­terward that they were multipli­ed. For Multiplication without Edification breedeth onely con­fusion; like the swarmes of flyes in Egypt, which corrupted the land, Exod. 8. 24. So at first, when men began to multiplie up­on [Page 125] the face of the earth, they defiled it, Gen. 6. 1, 2. Such multitudes may be more then a good many; too many for God (as once Judg. 7. 2, 4.) to vouchsafe his graci­ous presence to: of such multitudes we may say with the Prophet Isa. 9. 3. Multiplicasti gentem, non magnificasti laetitiam; Thou hast multiplied the nation, but not in­creased thy joy: Little increase of joy to the Church by the accessi­on of such multitudes. As when

1. Either the bulk of the Church is swollen up with multitudes of hypocrites, as Israels camp was with that mixed multitude, Exod. 12. 38. A great deal of chaff may make a great heap on the floore, when there is never the more, but it may be the lesse wheat in the garner, and many bad humours in the body may make it swell and be greater, but never the healthier.

2. Or when the Church is rent in pieces by Schismes and Facti­ons, and so of one Congregation are made many conventicles of Hereticks: many such are now falsly called [Page 126] Churches, and they are multipli­ed, and the more the pity, be­cause far enough from the sense of the Text, in which the true Chur­ches of Christ are here said to be multiplied; nay hereby they are minished, weakned, if not in some places wholely destroyed and ruinated. As in a demolish­ed building the parts of it pulled asunder, and broken in pieces take up a greater room, but mean while the house is pulled down; and that liquor which is drawn out into many open pots groweth dead and vappid, which would have retained its spirits, if it had been kept together in one vessell. But this Multiplication here was without any Division; for these many had one heart, Acts 4. 32. in their orderly divisions, they had no fractions, were multiplied, but both first were, and still con­tinued to be edified, and edification in the proper nature and notion of it includeth a compacted union, and accordingly they had peace in Brotherly communion, as well as in freedome from enemies per­secutions; [Page 127] Such a multiplication as a consequent or concomitant of edification, the Text and the point in hand hold forth for a very great blessing.

1. Multiplication is a blessing in Nature ever since God said, Gen 1. 22. 28. Crescite & multiplicamini, at the first Creation. 9. 1. 7.

2. And promised as such in the Gen. 22. 17. Gen. 26. 4. Covenant of grace, to Abraham Isaac and Jacob, and so all along, that their seed should be as the stars of heaven for multitude. 28. 3.

3. A blessing to a Family: When the wife is as the fruitfull vine by the house side, and the chil­dren like olive plants, round about the table, Psal. 128. 3.

4. And a blessing to the State: For in the multitude of the people is the Kings honour, but in the want of people is the destruction of the Prince, Prov. 14. 28.

5. And why not as great or rather a greater blessing in the house of God, and the Common­wealth of Israel?

As such, it hath been desired and prayed for by the people of [Page 128] God, Let Reuben live, and not die, and let not his men be few, Deut. 33. 6. and as such it hath been promised by God to his people, I will multiply them, and they shall not be few, I will also glori­fie them, and they shall not be small, Jer. 30. 19.

The contrary to it hath been frequently threatned on Gods part as a very heavy affliction; that whereas they had been as the stars of heaven for multitude, they should be left few in number, Deut. 28. 62. when the glory of Jacob is made thin, and the fat­nesse of his flesh waxed lean, and they left as the shaking of an olive-tree, Levit. 26. 22. Deut. 4. 27 two or three berries on the top of the uppermost branch, Isa. 17. 4. 6. or yet more lonesome and solitary; As a single Beacon on the top of a mountain, or as an ensign upon an hill, as the same Prophet elegantly expresseth it, Isa. 30, 17.

And on his peoples part as sad­ly bemoaned and groaned under, as under a very heavy burden. So David mournfully complaineth [Page 129] that the godly man ceaseth, and that the faithfull failed, Psal. 12. 1. and the wasted, consumed Church piteously cryeth out, My leannesse, my leannesse, Isaiah 24. 16.

This truth the devill is con­vinced of, and therefore well know­ing that the inlargement of Christs kingdom is the lessening of his, by himself and his instruments he la­boureth to hinder it: Come on, let us deal wisely with them, lest they mult plie, saith Pharaoh, Exod. 1. 10

And therefore God on the con­trary, promoteth and advanceth it, when he intends to give his people a signall evidence of his fa­vour and love.

Whether in worse dayes as a pledge and meanes of their after deliverance, as in that remarkable, place Exo. 2. 7. where speaking of Israel in Egypt, You have six words or expressions in the Hebrew, [...]. 1. They were fruitfull, 2. And increased abundantly, 3. And multiplied, 4. And waxed mighty [Page 130] and that 5. 6. in two words, See Muis in his varia sacra in Exod. 1 7. [...]. Valde, valde, ex­ceedingly, so that the land was filled with them. Not to expresse that the Hebrew women bare six children at a time, as Baal Ha­turim vainly Cabalizeth, quo ni­hil nugacius, but onely to express a most wonderfull prosperous in­crease. The 1^st. word signifying that none of them was barren. 2. That they brought forth diverse at once, more reptilium, as the 2^d word signifieth, Gen. 1. 20. And 3. those not short-lived: For else they had not multiplied as the 3^d word word saith they did. 4. Nor weak and feeble, but strong and mighty, and all this doubled as the words are, and that to a superlative degree as the word there used in that language sig­nifieth: thus then to the Church in that time of their bondage, as to the Christian Church in their first uprising, whilest yet under Acts 2. 6. 4. 32. 8. 2. 14. 1. 17. 4. 21. 22. persecution: How oft do you read in the Acts of the Apostles of the [...], the multitude of Be­lievers? When [...] [Page 131] [...], &c. When the word of God increased, and the number of Disciples multiplied greatly, and a great company of the priests were obedient to the faith, Acts 6. 7. in that day of Gods power from the womb of the morning, he had the dew of his youth: Psal. 110. 3. i. e. The world was overspread with Believers and Churches, as the drops of dew in a morning cover Tertul. A­pologet. cap. 37. the face of the earth; then they could say, Vestra omnia implevi­mus, urbes, insulas, castilla, &c. In those first best dayes, though under persecution, their numbers filled all places.

As we hope and believe in the last best dayes, they will fill the world, as is fully and magnifi­cently expressed, Isa. 60. when multitudes of Believers shall not be (as at first) like drops of dew that cover the earth; but as the everflowing waters that cover the sea, Isa. 11. 9. Then will the Churches of Christ have rest, [Page 132] and be edified and multiplied. All great blessings, and such as with which God useth to crown the best times.

And in particular, this blessing of the multiplication of true Saints, and Churches is very great. As by which, Reas. 1

1. A great deal of good is more easily done; much work by many hands, and great assistance by many helpers. He hath deli­vered my soul in peace from the battell which was against me, for there were many with me, Psal. 55. 18. Not that God stands in need of multitudes to have his work done, or his people preserved; for there is no restraint with him to 1 Sam. 14. 6. 2. Chron. 14. 11. save by many, or by few: One God self-sufficient in himself, and All-sufficient to all his people, in their straits, and want of all other help is more then All: My God, and I are good company, was the Dr. Sibbs. saying of a very good man.

But yet, as in ordinary course he works by means, so his work is often retarded through the f [...]wness of workmen, 2 Chron. [Page 133] 29. 34. and on the contrary is better carried on by many hands; How was the very place shaken where the multitudes of Belee­vers, were met together, and lift up their voices [...]? Act. 4. 24. 31. 32. The publick prayers of many met together in the Church are the more preva­lent, how much more joint the suffrages of many Churches? that way evry way the more good men there are, the more good is done.

2. And the more mischief prevented or repelled. Many theeves are not so ready or hardy to set upon so many honest men, or may be better resisted by a greater number, if they do: a Isa. 31. 4. multitude of shepherds called forth is able to withstand the Lion roaring on his prey. And so when the godly prove nume­rous and potent, true enemies prove seeming friends, as it's said, Esther 8. 17. many of the people of the land, in that case, became Jewes; or if they will still ap­pear enemies, the Church of God will appear terrible, when [Page 134] it is become like an army with banners, Cant. 6. 4. 10.

3. Hence also more comfort and joy to the godly, for here, the more the merrier, and the better cheer too: thus the Jewes who had returned from Babylon prayed for thereturn of the test that stayed behind, whose accession to them to fill up their number, they accounted would be as ri­vers in the South, i. e. most re­freshing and comfortable Psal. 126. 4. and so before, it was with the voice of joy and praise, when David went to the house of God with a multitude, Psa. 42. 4. as elsewhere he greatly praiseth God when it was [...] in Psal. 109. 30. Psal. 22. 25 the midst of the multitude, [...] in the great congrega­tion, if there be a full number of them, the Communion of Saints is more full, and their joy in it, more joy to them.

4. And (which is the grea­test blessing of all more glory to God, when he is praised, and bles­sed, and served by so many: as a King in the midst of his army, or Iob 29. 25. [Page 135] a great Lord incompassed with a great retinue of his servants and followers. This his praise will be most fully sounded out when the whole Chorus in Heaven shall all together joyn in their Hallelujah's. A praeludium to which, even an heaven upon earth, is when many Churches from all quarters of the world shall sing their severall parts, as well as they can, to make up the Consort; Abundant grace, 2 Cor. 9. 12. through the thanksgiving of many redounds much to the glory of God, 2 Cor. 4. 15. But it will be a most royal found which the Trumpet of the 7^th Angel will make, and will fill the whole earth with the glorious praises of God, when there shall be great voices in heaven, saying, All the Kingdomes of this world, are become the kingdomes of our Lord and of his Christ, and he shall reign for ever, Revel. 11. 15.

And thus we see, that in the multiplication of Churches, and true Beleevers in them, is contai­ned a multiplyed blessing: we may then say with Leah, when [Page 136] such a Gad is born, that a Troop Gen. 30. 11. cometh.

And (which was the second 2 thing to be cleared) this blessing of Multiplication cometh upon the Churches peace and edification.

Peace breeds plenty, as in o­ther 1 cases, so in this, The Churches (the Text saith) had peace, and thereupon it is added, that they were multiplied: Not but that God may, and often doth improve affliction and persecution to the enlargement of his Church, and the multiplying Beleevers in it, as sickness make's some young ones grow tall, and cold Nor­therly climes use to be more pro­lificall; So Israel in Egypt most multiplied after Iosephs death, Exod. 1. 7. 12. and so had lost their best friend to support them, and when most burdned and afflicted. And the scattering of the Disciples men­tioned Act. 8. 1. appears from the 4^th verse following but to have been a sowing of the seed of the word, and the Preachers as seeds­men for a following more plen­full harvest, as after times made [Page 137] Tertullians word true, Semen est Apologet. cap. 50. sanguis Christianorum, that the Christians blood became seed to beget many to Christ: such trees of righteousness grow fast in win­ter, whose cold blasts and blu­sters do not so much blow out, as like bellowes blow up this divine flame; times of persecution by Gods happy improvement of them, have proved times of the Churches multiplication.

But yet (as you use to say) it's pity that fair weather should do any hurt, nay it's pity if it do not a great deal of good.

And if in it vermine swarm, it is some bodies fault, if some­thing better also do not thrive, that the Churches of God be not multiplied.

1. When they have fewer and less discouragements and hinde­rances which naturally and too usually like cold blasts nip and check an out-putting spring. It was a very low Ebb, when there was no Smith found in all Israel, 1 Sam. 13. 19. and as low when there are few or no Ministers left in the Church; [Page 138] very low it was when five horses 2 King. 7. 13. were as all the multitude of Israel, and yet lower when they are brought down to the like number, who are the Charrets of Israel 2 King. 2. 12 2 King. 13. 14. and the horsemen thereof.

2. When on the contrary they have many encouragements and furtherances, viz.

When Ministers with Paul, Act. 28. 31. may Preach not onely [...] no man forbidding and hindring, but also [...], with all confidence and boldness, whilest Christian Ma­gistrates command, maintain and countenance them in so doing.

And Christian professors have the like vacancy and fre [...]dome, that they may be as good as they will for any thing which they meet with coming cross either from God or man. This free­dome (I acknowledge) through our corruption and perversness may breed many hypocrites; yet it helpeth to nourish and cherish multitudes of sincere hearted Christians, as the same fair weather which makes bad weeds grow, [Page 139] helpeth more wholesome hearbs to flourish and multiply. Foule wea­ther in the Church make's in­venomed enemies (like Snailes, and Frogges, and Toades) to creep out of their holes in abun­dance; but fairer and calmer dayes give the people of God opportunity, and invite them to appear abroad in greater num­bers, as the men of Israel, who had before hid themselves, when they heard that the Philistines fled, came forth and increased the hoste, 1 Sam. 14. 22. as after­ward in Solomons reign, when the land had peace, and every man dwelt safely under his vine and figge tree, the Pomoeria of the City of God were so inlarged, and the number of its Citizens so much increased, that it was from Dan to Beersheba, 1 King. 4. 24, 25. Churches are multi­plyed first when their peace is setled.

And therefore all that I shall Ʋse. say for the Application of this, is in the word of the Psalmist; O pray for the peace of Jerusalem, [Page 140] and say, Peace be within thy wals, and plenteousness within thy pa­laces, even plenty of all other blessings, and above all of blessed Beleevers, which then either do, or should increase and multiply; for whereas warre inlargeth the Territories of other Tyrants, a godly peace helpeth in a great measure to inlarge the Kingdome of the Prince of peace, therefore all the sons of peace pray for peace that the Gospel of peace may be all over preached, and the Churches of Christ thereby mul­tiplyed.

2. But that with their peace they may be also edified, for so in the Text it's said first they were edified, and then and thereupon it's added that they were multiplied; The true edification of the Church maketh much for the right and orderly multiplication of it.

And this according to the double edification of it, before mentioned.

1. Whether we mean the edi­fication of the whole Church, which was when the Ordinances [Page 141] of Christ are set and held up in power and purity, the word being purely preached, the Sacraments and other holy things of God duly dispensed and administred: For as when God had at first created, and set all creatures in their seve­rall rankes and orders, He then said, Increase and multiply, Gen. 1. 22. So when all things in his house are duely ordered, and dis­pensed, then we may expect a multiplied increase; for the Or­dinances are Christs bed of love, Cant. 3. 1. in which many are begotten to him; and when that Mariage feast is made ready, and guests are invited, then the house is filled, and the mariage furnished with guests, Matth. 22. 10. So it was in the first preaching of the Gospel, there went out Jerusa­lem and all Judea, and all the Regions about to John Baptist, Matth. 3. 5, 6. Matth. 11. 12. Luke 16. 16. and in that crowd the Kingdome of Heaven suffered violence, and every one pressed into it; and af­terward Christ said that when He should be lifted up (as on the Cross, so in the ministry of the [Page 142] Gospel) He would draw all men John 12. 32. unto him, which was fully made good in that wonderfull con­fluence of numberless numbers of Beleevers, which all the world over, even upon the swords point, crowded in to Christ and to mar­tyrdome together, when once in the ministry of the Gospel He was lifted up as an Ensigne, to Isa. 11. 10. 12. Gen. 49. 10. this our Shiloh were then the ga­therings of the people, as of Souldiers to the colours of the Captain of their Salvation. Peters net was then full, and he taketh 153 great fishes at one Iohn 21 6. 11. Act. 2. 41. draught, nay some thousands of Souls at one Sermon; when Or­dinances were rightly dispensed. But as Peter at an other time Luke 5. 5. toiled all the night, and took no­thing: So now with us while the word and Ordinances of Christ have so wofully been either cor­rupted, or despised and trampled upon, and so the house of God rather ruinated, then built up and edified, we have had Professors e­now, but how few sincere ones? but thin congregations, and but slen­der [Page 143] account of any saving con­version, and coming on to Christ in those few, the [...] have been of another way, Multitudes have been and are the badge of Mahomets heard, and the Popes Synagogue, and with us of such, as have been the frequent follow­ers of greatest Seducers and Cor­rupters, as where the Carion is there the Kytes are gathered to­gether.

And therefore the greater is our Ʋse. sin, and matter of our moan, and should be of all our cares and en­devours, especially of such with whom God hath betrusted the care of his Church and People, that his house may once be built, and at length better frequented and filled, and that not by flights of Kytes to the Carion, but of Eagles to that dead body, that saw no corruption; and of Doves Isa. 60. 8. to the windowes, for such promi­ses there are made, and yet in part, nay (it may be) in a great mea­sure, if not wholly, to be accom­plished; that all Nations shall come flying and slowing into [Page 144] Christ, when the mountain of the Isa. 2. 2. Lords house shall be establ [...]shed in the top of the mountains; They then shall be multiplied, when in this sense the whole Church shall be thus edified.

2. As also when the particular members of the Church shall themselves hereby come savingly to be edified in faith and love, then and thereby Churches and Beleevers come to be multiplied.

For as it is their duty, so it will be their care and indevour with Peter, when converted, to strengthen their brethren, and Luke 22. 32. when they themselves are once edified and built upon Christ, to do what they can (as we heard out of 1 Thes. 5. 11.) mutually to edify one another, for they come to Christ (as before we shewed out of 1 Pet. 2. 4, 5.) as living stones; not to lye still as in a dead wall, no nor onely to live and grow themselves, but also to draw on others to the buil­ding, as in the place of Isaiah 2. when all Nations are promised to flow to the house of the Lord, [Page 145] v. 2. it is added v. 3. And many people shall go, and say, Come ye, and let us go up to the mountain of the Lord; as before it was said of Zebulun and Issa­char, Deut. 33. 19. that they should call the people to the mountain, i. e. those two Tribes being in the utmost Coasts, and so at a far distance from the Ark and Temple, shall yet through their own pains and di­ligence in coming to it, by their example, invite and shew others that dwell nearer to do the like, yea and call on other Nations (with whom by reason of their situation on the Sea coast, they had occasion to traffique) to bear them company; so studious were they, and so carefull should we be, when we have acquain­tance with Christ, to draw on others to like communion with him. Our Saviour saith that the Scribes and Pharisees compassed Matth. 23 15. sea and land to make Proselytes to themselves; and Paul foretold Act. 20. 30. that after his departure Seducers would be studious to speak per­verse things, to draw away Di­sciples [Page 146] after them, and what Quoy-ducks Jesuites and other Popish Emissaries now are, and how busy to bring whole Sholes and flights into their Nets, we in part see, and I wish that we here were more aware of their present practises.

But all that they do is only to fill the Synagogue of Satan by the emptying (what they can) the Church of Christ; O that we might once prove as wise and faithfull and diligent for God and Christ, as they are for Satan and Antichrist, that by building up our selves, and one another, the Churches of God may be so edi­fied, that at last they may be more multiplied!

But this tendeth to the 3^d part of the Text in these words:

VVHich words have a double aspect, and 4. Sermon preached in Pauls, April. 1655. look either

1. To the peace they had, as the happy fruit of it: having rest they walked in the fear of the Lord, &c.

2. Or to their edification and multiplication, as the cause or means of them; so as the whole verse may be thus expressed, Ha­ving peace they upon it walked in the fear of the Lord, and in the comfort of the holy Ghost, and thereupon it came to passe that they were edified and multiplied: which double respect that these words bear as coming between their peace and their edification and multiplication, as the effect of the one, and the cause or means of the other, in the hand­ling of them will hold out unto us,

1. Our duty, viz. that upon our injoying of peace and rest, we then especially (then if ever, [Page 148] then more then ever) should la­bour to walk in the fear of the Lord, and in the comfort of the holy Ghost.

2. An effectual argument to inforce it, because thus doing will be the most effectual way and means to have the Chur­ches of Christ edified and mul­tiplyed.

I begin with the duty, and first with the first part of it, in those words, walking in the fear of the Lord; and the Note thence is this.

That when God vouchsafeth to Doct. his Churches rest and peace, it is their duty then especially to walk in his fear.

And here I shall not need by way of explication to hint, that

1. By walking is meant their diligent and constant practise and course of life.

2. And by Gods fear,

Primarily and most properly is meant that sanctified affecti­on or sanctifying grace, both in the habit and act of it, where­by out of a filial and ingenuous awfulness, we are afraid to offend [Page 149] God by sinning against him.

And Tropically the whole Eccles. 12. 13. Deut. 6. 2. 13. See Cart­wright on Prov. 1. 7. worship and service of God, of which this fear as it is one great and especial part, so also it awful­ly commandeth and putteth us upon all the rest, and withholds us from the contrary.

So that this their walking in the fear of the Lord, was their diligent and constant course of obedience and service, out of an awfull and reverential respect to him, and an ingenuous and fili­al fear to offend him. This was their practise when God had given them rest, and it is the duty in­cumbent now on us, when the like mercy is vouchsafed to us: viz. now upon consideration of it to Heb. 12. 28. serve him with reverence and godly fear: indeed it must be without unbeleeving and slavish fear of man, Luke 1. 74. but with as much, nay with more Reverential fear of God then ever; for although perfect love casteth out fear, 1 John 4. 18. yet in true filial fear there is as much, nay more love then fear, [Page 150] and so, they who are said to fear God, Psal. 145. 19. are in the 20^th verse immediately following styled such as love him. To have fear and joy meet is a riddle to a carnal heart, yet to rejoyce with Psal. 2. 11. trembling, is a peece of the my­stery of godliness, which Grace teacheth and a godly heart is ac­quainted with. And especially upon the receipt of any greater mercy, as at the Resurrection of our Saviour, it is said of the two Maries, that they departed from the Sepulchre with fear and great joy. Matth. 28. 8. So in any o­ther kinde of Resurrection, wherein God pleaseth to raise us (as it were) from the grave, such a sweet mixture of those seeming­ly contrary graces should be felt in our hearts, and expressed in our carriages; so as at the same time to rejoyce in his goodness, Nehe. 9. 25. & yet to fear him and his goodness, Hos. 3. 5. Slavish spirits may fear his greatness, but a good heart will fear him for his goodness, will fear when inlarged, Isa. 60. 5. and with such a Systole and Diastole [Page 151] doth it breathe and live.

This being a great part of that Tribute which our Soveraign Lord requireth for all his bounty and blessings; And now Israel what doth the Lord thy God re­quire of thee, but to fear the Lord thy God &c. Deut. 10. 12. and which a soul truly subjected to Christ doth most freely pay, from mercy takes an argument of fear, There is forgiveness with thee, that thou mayest be feared, Psal. 130. 4. it saith, Let us fear the Lord who giveth unto us rain, and reserveth to us the appoin­ted weeks of the harvest, Jer. 5. 24. fear's him for plenty, and fear's him for peace, as in a peaceable Solomons reign, when the moun­tains shall bring peace to the people, Psal. 72. 3. and so you might think to find them most se­cure, it is added, that they shall fear him as long as the Sun and Moon indure, v. 5. the less that in their peace they fear their ene­mies, the more they fear their peaceable King. That in Solomon as a type, fore-prophesied what [Page 152] should be under the more peace­able government of Jesus Christ: and in this Text that prophecy was fulfilled, for when these his best subjects had rest and were still, even then they trembled, walking in the fear of the Lord.

But you will say, Is fear con­sistent Quest. with the security of peace? or rather is it not an aguish di­stemper to stand quaking and trembling in the Summers warm Sunshine? The Psalmist saith when the Sea-man when he Psal. 107. 27. is tossed and reeleth to and fro, and staggers in a tempest, is like a drunken man, but is it not right out drunkenness, or rather madness to do so in a calme, and when gotten on the shoare?

To which I answer; It is so Answ. indeed, to do so out of a slavish or unbelieving distraction or de­spondency, which yet the best of Gods servants are sometimes over­taken with, yea and that some­times when both for inward and outward man, they have all cause of joy, and an holy confidence and security.

But (as the Schoole observeth) Biel. there is a double act of a chast and filial fear.

1. One when we avoid sin for fear of offending God, and so of being in any measure separated or estranged from him, and thereby of losing of any either measure or manifestation of that good which we injoy through commu­nion with him. And thus Austin Tractat. in Johan. defineth fear to be Fuga animi ne perdat quod diligit.

2. The other is an awfull Re­verence of God, not as to any fear in us of our loss of him, but onely as in himself he is the most perfect and absolute good, and so most worthy of all humble ob­servance.

The first of these they truly say is only here in via, whilest we are here travellers in our way because when we come to our journies end, and confirmed in glory, there will be no danger, and therefore no fear of any such offence, and loss and disjunction. But the lat­ter abideth, yea is perfected in heaven, and so is both of in via [Page 154] and in Patria. I am sure both of them are (or at least should be) found in us whilest we are here in the way, and that not only in the foulest, but even in the fairest plat of it, where we should not onely be afraid of Gods judge­ments, Psal. 119. 120. but also of his tenderest mercies, not only in the time of our danger and trouble, but of our greatest rest and security: even then we should walk in the fear of the Lord, and that upon a twofold ground, answerable to that forementioned double act of this godly fear.

1. In the time of our rest and peace we have great need to put forth the first A [...]t of it in taking heed of offending God, and so of being estranged from him, because Then we are in the greatest dan­ger of it.

2. And as great cause we have Then also to put forth that second Act of a Reverential observance of him as the greatest and chiefest good, as having then strongest ingagements layd upon us, and we thereby being put upon the stron­gest [Page 155] trial of our filial awfull in­genuity.

First in time of peace, we have 1 need to walk, and to go armed with Gods fear, not onely because of fear in the night, but also by reason of the danger of the bright­est day of prosperity and peace; and that danger is double, both outward and inward.

1. Outward; for in that sense we have something to lose, and are not out of all danger of losing it. It is true, that through Go [...]s mercy▪ with these Churches in the Text, we have attained to some measure of rest from some of our former troubles which we conflicted with in the height and heat of our former wars; but yet Fortunam reverenter habe, me thinks may yet be to us a good Memento. For as for your City, the very sad fires which have so frequently broken out of late, may warn you that all the sparks of Gods displeasure are not quite extinguished, and me thinks call loud upon you in way of publick humiliation, with Israel, to meet [Page 156] together, and draw water and poure it out before the Lord in prayers and tears, which will be more effectual then all your Engines to quench such skarefires. And for the whole land, were we more setled then we are, we are not as yet arrived at that everlasting rest, which shall Heb. 4. 9. never be disturbed or interrupted.

And besides, our present peace is but very tender, and in a crazy condition.

At best, whilest we are here in this lower Region, clouds may Eccles. [...]. return after rain, one misery and mischief after another; yea after the brightest Sunshine.

A lightsome and calm day may and in a gloomy and stormy eve­ning, Isa. 21. 12.

Yea our Sun may go down at Noon, Amos, 8. 9. when we think it's gotten up to its full height.

Nay in the morning, Jer. 20. 16. when it's now but newly up; for at that time of the day, God rained down fire and brimstone on Sodom and Gomorrah, Gen. [Page 157] 19. 23, 24. And all this may be the more possible, if not probable: Because,

1. So unstable and inconstant are mens mindes, and all our best outward injoyments, a very sha­dow, Psal. 39. 6. 1 Cor. 7. 31. a Scheme, a vain show that passeth away, like the Sea which although (it may be) calm now, yet may suddenly prove boisterous and tempestuous as soon as it shal be again blown up­on. But I shall not here inlarge on this Argument.

2. So provoking may our sins prove, that as they disquiet God, so they may easily disturb and dis­compose our peace, when we may think it best settled. Hic Davus perturbat omnia, as it is well ob­served Quo tem­pore maxi­mè florue­ere Tribus decem, eo­dem Hoseas praedicat horum in­ternecionem Anonymi Annotat. in v. T. Cantabrig. by one upon Hos. 1. 1. that in the time of Jeroboam the second when Israel or the ten Tribes were then in the most flourishing outward condition, even then for His and Their sins, the Lord, by that his Prophet, threatens their utter destruction: That first verse telleth you that he prophesied in his dayes, and how sad and hea­vy [Page 158] that Prophesie was, you may read in the sequel of it, and yet how outwardly prosperous for the present he and his times were, their story will inform you, 2 Kin. 14. 23. ad finem. And shall we (as the Scriptures phrase is) for­sake Iob 6. 14. the fear of the Lord? Upon it, the Lord may yet so forsake us, that our awlesse, fearlesse miscar­riages may produce most fearful miscarriages in our greatest con­cernments.

3. And this the rather, because God is wont to be very observant how we intertain newly vouchsa­fed or restored mercies, and then proveth more than ordinarily se­vere in punishing our unworthy and unthankful receiving or abuse of them. Partly the better to remember us of our former sins, which before deprived us of them.

And partly to make us the more wary for the future, that we do not in the like kinde abuse them.

Instances of which we have in his dreadfull proceeding against [Page 159] Achan, at Israels first entrance Iosh 7. into Canaan,

Against the Bethshemites, at the 1 Sam. 6. 19. return of the Ark.

And against Ananias and Sa­phira in the first preaching of the Act. 51. to 12. Gospel.

The Lord in mercy grant, that it may not be exemplified in us upon our unworthy returns for mercies newly either vouchsafed or restored to us. However for the present it may be with us, yet let us not say with Agag, that the bitternesse of death is past, and then take heart the more bitterly 1 Sam. 15. 32. to provoke God: for the bitterest of the cup may yet be behind in the bottom. And therefore let the man that is now recovering out of a sicknesse, look well to him­self, that he fall not into a relapse, and so quite overthrow himself, which in that crazy condition of his is soon done: whilest we stand, let us not be high minded, but fear; Rom. 11. 20. even when we rest in peace, let us walk in fear and trembling, in our greatest security let us fear God; for even then we lye at his [Page 160] mercy. Outward and temporall danger then may be great.

But inward and spirituall is 2 then especially far greater, and therefore calleth for our more watchfull fear and circumspecti­on: Because if we shall be then so disingenuous, and ingratefull as to provoke God by our sins, our danger, because Gods indignati­on, will be very great.

And yet (which is our both sin and misery) then we are most subject to do so, then as much, nay more then ever, to forget both our selves and him, and so by our sins most bitterly to provoke him. As the man after a vein opened, at the turning of the blood is most subject to sink down into a swoon, so we into sin upon the return and our injoyment of a lost mercy. The thorny ground is choaked with riches and pleasures, which could not with the stony ground be beaten off by persecutions; and therefore our Saviours last and Mat. 4. greatest temptation was with the glory of the world; and Joseph Gen. 39. was most put to it by the charmes [Page 161] of fleshly allurements, who as to imprisonments and all other mi­series was impregnable.

When peace and plenty is resto­red and continued, God doth, and we may know how prone we are to grow

Loose upon liberty When the prison door is set open, and we got out of the deep miry lane, between the inclosures of the thorn hedges (which kept us from star­ting out) into the open Common; how apt are we to run out of the way, and so to lose our God, and our selves together? Job feared it Job 1. 5. in his children, lest in their feasts they should blaspheme God: and Agur feared it in himself, lest in Prov. 30. 9 his plenty he should deny him: Rehoboam as soon as ever he felt his own legg [...], and could stand on them, forsook God, as it's re­markably expressed, 2 Chron. 12. 1. and even Hezekiah himself did not make such a return as might have well beseemed him, 2 Chron. 32 25.

More particularly, how sub­ject are we in time of peace to grow

[Page 162] 1. Secure and carelesse, when we are now about taking our rest to fall a sleep, when we are (as we think) without danger, then to be without both fear and care, as they of Laish, Judg. 18. 7. Ba­bylon, Isa. 47. 8. and Nineveh, Zeph. 2. 25. in their peace and prosperity are all of them said to dwell carelesly; Feasting without fear, Jude v. 12. otherwise then we heard Job did. Because they have not changes, therefore they fear not God, Psal. 55. 19. Yet they fear not God, so we have it in the Margin, which implyeth their Duty, that then they should most of all have feared God. But our translators read it, Therefore they feared not God, which shew­eth their pract [...]se, and I wish it did not ours. Our peace makes us secure.

2. Worldly: as the man reco­vering from a sicknesse often grow­eth greedy, so the returned Jews, when at quiet in their own houses so wholely minded them, that they neglected Gods; which is no­toriously our sin for the present, [Page 163] now that we are a little thrust out of the storm at sea into the haven, we are so earnest to make our own markets, that God and Religion, (and I wish none else) are very great losers.

3. Nay proud and petulant, in our carriage towards men, yea and God too. This Nehemiah in his prayer complaineth of, that after they had rest, they did evill; Neh 9. 28. and Moses before makes it his complaint of the same people, that even Jeshurun (which signifieth Deut. 32. 15. an upright people) when waxed fat, kicked, alluding in the sense, and some think in the very word to [...], an unbroken wanton Bul­lock, which the more fed, proves the more petulant; of the Seamans Religion, who proves more boi­sterous Not as they Jona. 1. 15, 16. and outragious when got ashore, then the sea it self was be­fore in the tempest.

In generall, we are not wont to be the same men in peace and prosperity, that we were in our trouble and perplexity: Like Aeneas Sylvius when chosen Pope was called Pius 2. who before he [Page 164] was made Pope was very strong and earnest for the Councels au­thority and preheminency over the Pope, but when Pope once, he was as much against it, which gave some occasion to say that Pius ne­gavit, quod Aeneas probaverat. It is too often the sin of better men, when God remembreth them, then most of all to forget him and themselves; and this not from any defect in God, or his gift, but onely from our abuse of it: as Ambrose saith, it is to be refer­red, non ad imprudentiam largi­entis, De Para­dise, cap. 7. sed ad malè utentis errorem. And therefore then in an especiall manner we have need of this holy fear of God to ballast our vain light hearts, that they overset not.

And if Fear in the generall na­ture of it be mali probabiliter fu­turi, as Biel conceiveth, or im­pendentis, as Tully expresseth it, [...], as Aristotle defineth it, then accor­ding Rhetor. lib. 2. cap 5. to all those expressions, in greatest peace, we have greatest need of this holy fear: This evil [Page 165] of sin and thereby of misery and mischief, being not onely probable and at a distance, but very near and imminent: which makes this first Argument to put forth the first forementioned act of filial fear in time of our greatest pe [...]ce, because our danger, both in point of sin and misery, is then very great.

But there was a second Argu­ment 2 propounded which may then as much inforce that second act of this godly fear: viz. most awfully to reverence him as the chiefest good; because that his goodnesse is very much then manifested, and thereby grace hath the strongest in­gagements laid upon it, and is put to the greatest tryal of its awful ingenuity: chains of afflictions be­ing changed into thick cords of love, to try which of them will more strongly draw and binde us to o­bedience. In some kinde to fear God when we are in outward dan­ger or misery, is but naturall: As the good thief said unto the bad, Dost not even thou fear God? when he was now upon the crosse, Luke [Page 166] 23. 40. A sl [...]v [...]sh fear in such a case may aw us, and this onely from self love, out of which prin­ciple the Indians serve the D [...]vil, Ne noceat: But it is the love of God that constraineth us out of in­genuity to fear to offend him, when no terror either from him or man frighteth us. This, this is that w^ch they call Timor filialis, Amicalis, Castus, and as Valentia styleth it, Gratus, quo Beneficiatus timet offendere Benefacientem. The fear of a dutifull childe, of a chast spouse, and of a thank full friend, that is afraid to offend his Bene­factor: and doth most awfully Re­verence God, ex intuitu amoris, & divinae perfectionis, from con­sideration of his infinite perfection in him self, and bounty to us. This fear is greatest in the holy Angels and Saints glorified, and in us here when we are got nearest heaven, in a greatest likenesse to them, and have received choicest mercies from God, as inward or outward peace, &c. Then it is that we are put upon the strongest tryal, as when God rained down Man­na [Page 167] from Heaven; He then said, He would prove whether they would walk in his wayes, Exod. 16. 4 As a servant is not so well tryed whether he will obey his Master, if he be sent on a journey in a wet stormy day, or be set to a hard peece of work without con­venient tooles or materials, when he hath so much to plead for his ex­cuse; but if sent on a fair day upon an easie journey, and hath all mate­rials & conveniences for his work laid by him, if he now hang off, and do contrary, this will more fully try him, And so now doth God us, when in our time of peace and li [...]erty we have nothing be­sides our own sloathfull and sinfull hearts to discourage and hinder, but all requisites which may in­courage and help us in his service. And therefore seeing we are now upon this tryall, it concerneth us much to look to it how we acquit our selves, that now in this time of our peace, the lesse that we fear man, the more we fear God, so as to receive this mercy with a trem­bling hand, as the Elders of Beth­lehem [Page 168] did Samuel, 1 Sam. 16. 4. and Isaac did Gods manifesting his will to blesse his son Jacob, Gen. 28. 33.

And then also to follow God trembling as Hos. 11. 10, 11. in a reverentiall adoring of him for his goodnesse, and in an aw­full care that we do not ill requite him by any unworthy miscarriages: that hence

1. Upon the tryall we may be found faithfull, and have this strong evidence made out to us of our ingenuity.

2. We may in some measure answer to what is alwayes found in God, and in such like dispensa­tions, viz. That there is greatest awfulnesse in his smiles; and His is a dread when a most serene Ma­jesty. Dominion and fear is with Job 25. 2. him, even when he maketh peace in his high places. He never more kindly humbleth and aweth the creature, then when he draweth nearest to it, in a way of mercy▪ So the Angels in heaven cover their faces, when in nearest ap­proaches they behold His; and the [Page 169] penitent sinner is never more low and lowly on his knee, then when he prostrateth himself at the throne of grace, and God holdeth out to him the golden scepter: God did so to Abraham, in his ready granting his petitions and then A­braham in his own eyes was dust and ashes, Genesis 18. 27.

3. That hereby also we may come to have a more sure and sanctified injoyment of this our peace, and whatever other mer­cies are wrapped up in it; which we may with more considence ex­pect, whilest this holy Fear stands Sentinel, and is upon the watch, against security, pride, wanton­nesse, and all those other excesses which Peace is subject to breed in our hearts (as vermin are wont to do in standing waters) which may corrupt it, and at last again justly deprive us of it.

Which fitly leadeth me to the se­cond 2 part of this point, which was, that this walking in the fear of God in time of peace, will be a speciall meanes of both edifying and multiplying the Churches of [Page 170] Christ, as it was here in the Text, w^ch affordeth two other arguments more strongly to inforce this duty.

First, that walking in Gods fear 1 helpeth much ho [...]e edifying of the Church.

1. Whether of the whole Church in setting and keeping up the Or­dinances of God in their power and purity. For so Noah moved with fear built an Ark, Heb. 11. 7. And Nehemiah who was fa­mous for building up Jerusalems wall, was as eminent in Gods fear Chap. 5. 9. 15. and the like we read, Acts 13. 16. That those that feared God gave audience to his word. And had we of late more feared God, we should not have dared so boldly and impu­dently to have profaned his holy Ordinances.

2. Or of the particular mem­bers of the Church in grace and holinesse, whilest they serve God acceptably, with reverence and godly fear, Heb. 12. 28. and not only work out their own salvation with for and trembling, Phil. 2. 12. but also do as much for others, [Page 171] even save them with fear, plucking them out of the fire, Jud. 23. and thus by these means the Chur­ches of God being edified,

They will also be multiplied, according to that Isa. 60. 5. Thou 2 shalt see and flow together, thy heart shall fear and be inlarged, because the abundance of the sea shall be converted to thee, and the forces of the Gentiles shal come unto thee, expressing the great confluence of people to the Church upon the preaching of the Gospel, as it was here when they walked in the fear of the Lord, they wanted not company of fellow-travellers, nor should we, if we took the same course,

Partly by our carefull endevours labouring to gain strangers and enemies over to Christ.

And partly by our holy exam­ples (as the Apostle speaketh of 1 Pet. 3. 1, 2. Christian women) winning them to God, whilest they behold our chast conversation coupled with fear.

Whereas on the contrary, our fearfull impieties fright away [Page 172] strangers from our communion, are an offence to Jewes and Gen­tiles, as well as to the Church of God. The abominable practises of Christians are a stumbling block in the way to Jews and Turks, and Infidels without, as the unworthy and unchristian car­riages of Professors are to those that are estranged from the wayes of grace within the pale of the Church: And hence in part it is, that the wayes of Zion mourn, and her gates are desolate, and the high wayes are unoccupied, Lam. 1. 4. Judg. 5. 6. This was a great part of their lamentation then, as be­ing a fruit of the enemies violence in time of war; but how much more sadly should it now be la­mented by us, when it is the effect of our most unworthy walking in these times of rest and peace? we have rest, as they here had, but we do not walk in the fear of the Lord as they did, and therefore it is that the Churches of God, are not now as they were then, edified, and multiplied.

Which may shew us our sin, and Ʋse 1 [Page 173] call upon us earnestly to be deeply humbled for it: Let us therefore remember our fault this day; for Gen. 41. 9. God hath been graciously pleased to come out to us in mercy and peace, but we have forgotten to walk with him, in reverence and godly fear. Indulsisti Genti Do­mine, indulsisti genti, nunquid glorificatus es? So the Vulgar readeth that in Isai. 26. 15. He said it of that Nation, and we may as fitly apply it to ours. Lord thou hast increased, (or indulged) this Nation, thou hast indulged this our Nation with peace and plenty; but nunquid glorifi­catus es? art thou thereby glo­rified? Nay, gravatus es, as Piscator readeth it, (and the word [...] there used will bear it) Lord, thou art burdened, and pressed by our sins, as the cart is with sheaves. In stead of walking Amos 2. 13. in Gods fear, we are boldly and presumptuously risen up against God, and that in most horrid blas­phemies, and m [...]st fearfull, nay fearless daring ranting impieties. Our rest hath made us secure, and [Page 174] our plenty petulant, nay rampant, and that against God himself. We do not say in our hearts, Let us now fear the Lord our God, who giveth us rain, the former and the latter, in his season, and reserveth Ier. 5. 24. to us the appointed weeks of the harvest, that establisheth peace in our borders, &c. Psal. 147. 13, 14. And therefore the lesse that we fear man, the more let us now reverence and fear God. No, but our greater plenty serveth us the more to fulfill our lusts, and oc­casioneth even our murmurings at his overflowing bounty, which may constrain him to bring us to a low ebb in the turning of the tide, that we may be punished with scarcity, who rest not satisfied with his plenty, and by our peace and rest, we take the more liberty to look about for our selves, and to oppresse others. Such a requitall this is, as if any in the time of our former straits should have told us that we would make, in case God should deliver us, we should have been ready to spit in his face, and defied both him and it, with [Page 175] Hazaels words, but are we dogs that we should do these things? 1 Kings 8. 13. But it appeareth now that our hearts are dec [...]itfull above all Jer. 17. 9. things, and desperately wicked, we did not know them, nor that bottomlesse depth of abominable wickednesse that was in them: Well, but our sin hath found us Num. 3 [...]. 23. Psal. 36. 2. out, or rather God hath found it out, and that to be very hatefull. He hath discovered to us as the most base and unworthy ingra­titude and disingenuity of our Spi­rits, so our invincible perversness, when neither mourning to us will make us weep, nor piping dance. Mat. 11. 17.

He expected that our former peace should have quited our lusts, at least that our after wars should have subdued them, as Austine observeth, quae solit corruptos ho­minum De civit. Dei, lib. 1. cap. 1. mores bello emendare, &c. But both he and we find that war cannot mend us, and peace maketh us worse. O foolish people and un­wise! Deut. 32. 6. But do we thus requite the Lord? by waging open war a­gainst him, when he hath made [Page 176] peace for us with our neighbours. Do we turn spiritual grace into wantonnesse, and temporall peace Jude v. 4. into rebellion? but what in the close of all will come of this? or as the Prophet said, What shall we do in the end of it? Unlesse we be­times Ier. 5. 31. bethink our selves and re­pent, will not God be provo­ked Psal. 18. 26. with the froward to deal fro­wardly?

1. With such disingenuous ones, not to deal (may I with re­verence so speak?) so ingenuously? Ingenuity doth not use to upbraid courtesies vouchsafed, nor doth God, (who giveth to all [...] li­berally) upbraid any, for often ei­ther asking or receiving, Jam. 1. 5. But yet such unworthy and base ingratitude doth inforce him, and so he did often to Israel, and not Deut. 32. 26. Iudg 2. 1, 2, 3. 6. 8, 9. 10. 11, 12 1 Sam. 10 18, 19. onely to Baasha, 1 King. 16. 2. and Jeroboam, 1 Kings 14. 7, 8. and Saul, 2 Sam. 15. 17. but al­so to David himself, who was more ingenuous, and therefore such upbraiding of him could not but be very grievous, and yet He had it, 2 Sam. 12. 7, 8, 9. and when [Page 177] he so inculcateth his mercies & fa­vours to Eli and his house, and aith Did I appear to the house of thy Father? and did I choose him out of all the tribes of Israel? and did 1 Sam. 2. 27, 28. I give him all the offerings? Every such question, especially so reite­rated, Did I, and Did I, and Did I? had a sharpned point, and no doubt gave a deep thrust and wound in Elies tender heart; told him, that whereas God had done so, and so, and so for him, he did not expect that he should have done so, and so, and so a­gainst him, for which he thus sad­ly upbraided him; And may not God more often, and more sadly repeat over and over the same or like words to us of this Nation? But did I not in answer to the Mar­tyrs prayers and hopes after the popery and persecution of those dayes, restore the Gospel once more agan to England, and gave peace and plenty with it?

And when upon your wan­tonnesse, some Task masters grew corrupt, and cruell, did I not hear your cries, and eased [Page 178] you of those burdens?

And when in those changes your dangers grew greater, did I not make bare my arm in the sight of all Nations, to pluck you as brands out of the fire, and to reserve you to be a people, nay a praise, as at this day? This I have done, and what have you done? Have you not, as the Lord said there to Eli, 1 Sam. 2. 29. kicked at my sacrifice? trampled under foot all my holy Things, Truth, Worship, Ordinances, All? and do you murder, commit adul­teoy, Ier. 7. 9, 10 and swear falsly, &c. as though you were delivered to do all these abominations? And is this my requitall? As it's said of Abi­melechs speech to Sarah, thus she was reproved. So truly with such Gen. 20. 16. like as these, if we have any inge­nuity in us, we may be even con­sounded, and all this, because that with our most unworthy carriage, we inforce God to upbraid us with his mercies, which an ingenuous Christian should blush at.

2. Nay, to deprive us of them, which a more servile spirit may tremble at: & this we may the rather [Page 179] fear, because the faithfull and true God hath in good earnest threatned it, that because they served him not for the abundance of all things, they should serve their enemies in Deut. 28. 47, 48. hunger, and thirst, and nakedness, and in the want of all things; and truly then, why may we not justly fear, because in this our peace and rest, we will not fear God, that worse times will come, in which we shall fear and feel some­thing else which will be more un­comfortable? And to this purpose let me end this with these two con­clusions.

1. As on the one side, our fear of God is our security, our treasure, Isa. 33. 6. and the best meanes to secure it. According to that of Austin, Homo time Deum, & minantem mundum ridebis: Man fear God, and then thou mayest laugh at a threatning of a perse­cuting world; or if you will, ac­cording to that of Moses, Exod. 20. 20. When at Sinai it so ter­ribly thundred and lightned, &c. He then saith to the People, Fear not, for God is come to prove [Page 180] you, that his fear may be before your face, that you sin not, as though he had said, Fear not other things that you may fear God, and fear but him and then you need not fear any thing else; fear God, and fear not thu [...]der, which some of the great Emperours were so terrified with. As Gods fear (I say) on the one hand, is our great security,

2. So on the other the want of Gods fear hath these two undoing mischiefs accompanying it.

It makes way for all the most fearfull evils, for by this daring impudence we inforce God to shew himself that he may assert his so­veraignity which by such Braves is affronted.

And it also maketh them most terrible and overwhelming when they come, as not feared to be either prevented or provided for: And so this careless security (as that of Laish) when such unex­pected evills do indeed come, it Iudg. 18. 7. 28. makes them more astonishing and dreadful.

Which therefore should al­arm Ʋse 2 and awaken us out of this [Page 181] supinity, and calleth loud upon us in the words of the Psalmist, Stand in awe and sin not; our wars Psal. 4. 4. have made us souldiers, and so less afraid of dangers from men, but let them not withall make us Rebells in hardning us against God, but let us be so wise, as in good earnest to be afraid of those terrible judgements which God useth to inflict for mercies abused, nay let us prove more ingenuous, and with these in the Text, let us walk in the fear of the Lord, for these favours vouchsafed and in­joyed; for at the same time God is fearful in praises, as well for Exod. 15. 11. peace and deliverance vouchsafed to his people, as for vengeance taken on his enemies.

Never should an ingenuous and heavenly spirited Christian be more in the fear of the Lord, as Prov. 23. 17. Solomons Phrase is, or as in the Phrase of the Text, walk in it, then when we most walk in his Sunshine, never maintain a more reverential awe of him, then when we receive most mercy from him, when we are most freed & loosed [Page 182] from the fears of men, we are then most ingaged and obliged to God: He well said, In magna fortuna, minima licentia est; what ever a loose heart doth, yet a gracious spirit in greatest freedome taketh least liberty to prove licentious, as looking at himself by such cords of love bound the faster to a most awfull observance. And therefore seeing we now are in the very same case and circumstances, should we not joyn with Nehe­miah in saying with him the very same words; and happy we, were it with the same spirit! and they are the very words of this Text: Ought we not to walk in the fear Nehem. 5. 9. of the Lord? if we well consider all, but ought we not?

If Danger escaped; thoughts of it, though past, naturally and usually are wont to strike us with trembling.

If mercies and deliverances vouchsafed; as we should fear God, that it may be well, Deut. 5. 29. so much more, when, and be­cause it is well with us; we should not with the Disciples fear only [Page 183] when we are entring into the cloud, Luke 9. 34. but it will be most ingenuous if we fear God most when we are got out of it: If I be a Father, where is my honour? (saith God) and if I be a Master, (especially if Mal. 1. 6. so good a Master as thus to pro­tect, deliver and maintain you) where is my fear? Servatus should be Servus, let every such birth of Gods goodness, be na­med Obed, i. e. a servant, a Got­teschalck, i. e. a servant of God: Beneficium officium, let every mercy be an obligation to duty, and let every prodigal Son received into favour, make good Absaloms name, but not practise his Rebellion: but when not wor­thy to be called a Son, let him Luke 15. 19. desire his Father to make him [...] one of his hired servants, not as a mercenary slave to serve for hire, but to be wholly at his dispose, though in the low­est place or imployment, as those hired servants were wont to be. And in a word, when God hath showen us so much grace, let us have grace to serve him [...] [Page 184] [...], i [...]e. on Gods Heb. 12. 28. part, so as that we may please him, and on ours, with an holy shamefacedness as the word is, to blush at the least unseemlyness and unworthiness; and with godly fear,

With a cautelous fear of losing and forfeiting that mercy we have received.

But especially with an holy god­ly fear of offending that God who hath vouchsafed it.

And therefore with an answer­able care to walk worthy of it, which would be a greater mercy, then the peace it self vouchsafed to us.

And therefore when ever such a gift, proveth a blessing indeed, you shall find these two meet both in Gods gifts, and his peoples desire and indevour:

1. When God in mercy giveth the one, he also addeth the other as 2 Chron. 32. 22. He did not only deliver Hezekiah and Je­rusalem from their enemies, but it is also added, that He guided them on every side, Nor did he [Page 185] only bring up David out of the horrible pit, and set his feet on a rock, but also then ordered his goings, Psal. 40. 2. Guiding mercy is as necessary as delive­ring mercy, to make the blessing complete, and therefore in that case God giveth it.

2 And his servants do as much desire and indevour after it. So David when he prayeth that God would deliver him from the oppres­sion of man, promiseth then to keep his precepts, Psal. 119. 134. and when God had kept his feet from falling, Psal. 116. 8. he will not stumble again more dangerously, (as sometimes af­ter a recovery both we and our horses do) but he will then walk uprightly, and therefore imme­diately adde's in v. 9. I will walk before the Lord in the land of the living. Now the Lord who hath upheld us of this Na­tion in so many foul and dan­gerous stumbles, and to this day hath kept us on out feet, keep us from proudly strutting it, with Nebuchadnezzar, standing stifly [Page 186] on our own leggs, and saying Is not this great Babel, &c. lest Dan. 4. 30. it prove a Babel indeed, and at last end in confusion: But He help us with David there to walk humbly and uprightly before God, and with these here in the Text, who when they had peace, walked in the fear of the Lord.

VVHich is the last parti­cular 5. Sermon preached at St Maries in Cam­bridge. June, 17. 1655. to be observed in the Text, and is as the 2^d effect of their peace, so the 2^d cause or means of their being edified and multiplied: for so the right method is, God gave them rest, upon it, they walked as in the fear of the Lord, so also in the comfort of the holy Ghost, and so they happily came to be edified and multiplied: so that in hand­ling of this, I shall much what follow the same order that I did in the former particular, and labour to declare,

1. What is here meant by this comfort of the holy Ghost.

2. That it should be a conse­quent and concomitant of our outward peace and rest.

3. That so it will be a speciall means of the Churches edifying and multiplying.

For the first the word in the Greek is, [...] translated Comfort, answering to [...], a name given to the Holy Ghost, John 14 16. and there and else­where rendred by our Translators, See Dr. Ham­mond on. John 14. 16. & 16. 7. Comforter. I acknowledge the word signifieth an exhorter, a plea­der, or an Advocate, as well as a Comforter. And this word [...] in the Text, in diverse places of the New Testament signifieth Act. 13. 15. Rom. 12. 8 Heb. 13. 22. Exhortation, and accordingly some referring these words to the last word [...] were mul­tiplyed, make this the meaning of the whole, They were multipli­ed See Dr. Ham­mond on. the Text. by the Admonition or Exhor­ting of the holy Ghost, i. e. many were converted by the Apostles discharging their office and duty in Exhortation &c. to which they were designed by the coming of the holy Ghost the true Para­clete: which Paraphrase and Ex­position holdeth forth a sober sense, but yet me thinks [...], is something too harshly translated, The ex­hortation of the holy Ghost. And [Page 189] therefore hath need of that Para­phrase to smooth it: whereas if we read it as our Translators do, The Comfort of the holy Ghost, (in which sense the word [...] is m [...]st commonly taken in the New Testament) it runn's more smoothly, and is understood more easily; and so I shall crave leave to take it, and according­ly the meaning is, that they con­versing as in Gods fear, so in the comfort and joy of the Spirit, (viz. which he worketh and main­taineth) felt in their hearts, and expressed to one another, and to all in their lives, they thereupon were edified themselves, and were mul­tiplied by the accession of others.

The Second thing therefore 2 which we have now to do, is to shew that, as it was here with these happy Christians in the Text, so it is incumbent on us now in this time of our peace to indevour to walk in the comfort of the ho­ly Ghost. This the Scripture else­where calleth the walking in the light of Gods countenance, as Psal. 89. 15, 16. Blessed is the [Page 190] people that know the joyful sound, they shall walk ô Lord in the light of thy countenance, and in thy name They shall rejoyce all the day. That joyfull sound signifieth the presence of God with his people, as the sounding of the trumpets did in the Law, when they went out to battell. When therefore Gods people hear and take notice of such a joyfull sound; so that as Balaam said, Numb. 23. 21. God is with them, and the shoute of a King is among them, as over­mastering their enemies, and gi­ving them rest and peace, then they are to walk and march on in the light of his countenance, so as in his name to rejoyce all the day. By it we should be able to do as much in the darkest night, as Job saith, when Gods candle show upon his head, by his light he wal­ked through darkness, Job 29. 3. but with how much more joy in God, when in a brighter day the Sun of righteousness shineth out in brighter beams of love and mercy? In outward peace, we should have inward joy, and [Page 191] spiritual comfort in temporal Psal. 18. 19. refreshments; and when in times of peace we may walk abroad at large we should have hearts inlarged to walk as in the fear of the Lord, so in the comfort of the holy Ghost.

First, that this tcomfort Reas. 1 may qualify that Fear, and characterize and evidence it to be the fear of God, when joy­ned with the peace and comfort and joy of the holy Ghost, a slavish fear hath torment, saith the Apo­stle, 1 John 4. 18. and therefore no joy, but in heavenly and more ingenuous tempers Godly fear, and spiritual joy know the way how to meet, and imbrace, and uphold one the other. Natural, fear contracteth the heart, but an holy fear inlar­geth it. Isa. 60. 5. in those hap­pier days of the Church it is said, Thy heart shall fear, and be inlar­ged, when taken with a reveren­tial awe and admiration of Gods wonderfull goodness, then most inlarged in joyfull praises and thanksgivings: So it is, and will be most fully in heaven, God [Page 192] no where else so reverentially fea­red, nor no where so much re­joyced in and praysed: such a blessed heavenly temper, we should be aspiring to here below: to fear God and his goodness, Hos. 3. 5. and to rejoyce in his goodness, Nehem. 9. 25. together. Then especially we ought to fear him, that our joy may not prove light and wanton, and yet even then to rejoyce in him, that our fear may manifest it self, not to be slavish, but filial, becoming such blessed children of so great and good a Father. Thus first in times of rest and peace, we should walk in the comfort of Gods Spi­rit, to qualify that former fear.

Secondly, to answer, and to Reas. 2 suite with our present peace, and so it proveth [...] a du­ty Eccles. 3. 11. in its season, which maketh every thing beautifull. God ex­pecting that his severall dispen­sations should be intertained with sutable affections and deport­ments, In the day of prosperity be joyfull, but in the day of adversity Eccles. 7. 14. consider, and as there is a time to [Page 193] weep, so there is a time to laugh, Eccles. 3. 4. And what time more fit for that then when God smiles? As it is said of the Jewes upon the restoring and settling of Jerusalems peace, That they rejoiced because God had made them to rejoice, Neh. 12. 43.

The contrary hereunto is one kinde of taking Gods name in vain in crossing one of those ends, which he intendeth in bestowing such mercies, which is, that we should serve the Lord with joyfulnesse and gladnesse of heart, for the abun­dance of all things, Deut. 28. 47. and to delight our selves in the a­bundance of peace, Psal. 37. 11. which being neglected, Gods end is frustrated, and so his Name is taken in vain; for that is in vain, which falleth short of its end. And therefore it is, that there are so many and frequent commands of God to his people Israel to re­joice Deut. 12. 7 12. 18. 14. 26. 16. 11. 27. 7. before him in their Festivals, and in every good thing which he gave them, Deut. 26. 11.

[...], Deut. 16. 15. Thou shalt surely, or onely rejoice. [Page 194] Now this a sowre lowring either out of discontent or dejectednesse wholely frustrateth, and takes out (as to us) the sweetnesse of Gods goodnesse, by the bitternesse of our spirits: For what good will a costly rich suite do on his back all whose bones are broken within? and although it be never so fair weather above head, yet deep foul way will make but uncomfortable travelling, and therefore such un­comfortablenesse of spirit under such chearing providences is as sutable as a mourning suite on a marriage day, or fasting on a Fe­stivall, or on a Lords day, in the Die domi­nico jejuni­um n [...]sas ducimus. Tertul. de corona Mi­lit. cap. 3. esteem of the primitive Christians. It shutteth out clear day-light, that we may mope in the dark; and sendeth up foggs from a muddled heart to obscure the clear Sun­shine: This Nehemiah forbad his people, and would have them be of good cheer on a good day, and told them that the joy of the Lord would be their strength, Neh. 8. 9, 10. God would have our hearts keep time with his hand, when there is peace without, would have a [...] [Page 195] answerable serenity within. Job expected that his bed should comfort him, Job 7. 11. and so they here, in the Text when they had rest, they walked as in the fear of the Lord, so in the comfort of the holy Ghost.

And its well said, in the com­fort Reason 3 of the holy Ghost, that it might not onely be sutable to their out­ward peace, but that it might al­so sanctifie it, and spiritualize all the comfort and joy which they had in it.

For otherwise most commonly in outward peace and prosperity we are ready to take comfort enough, and in some kindes and cases too much, (as we shall see more afterward in the application) we are very subject to make an idol of it (as Israel delivered from Exod. 32. 6 Egypt made a golden calf) and with them then to eat and drink and rise to play. How easie a thing is it to over joy outward comforts, and to forget God by looking too much on his loveto­kens? and so to spend and powr out our delight on the gift, that [Page 196] there is none left for the giver? as Nehemiah sadly complaineth of that people, that although they delighted themselvs in Gods great goodnesse, Nehem. 9. 25. yet they could not finde in their hearts to serve him in his great goodnesse, v. 35.

And on the contrary how hard a thing is it, spiritually to rejoice in God, when we have many tem­porall delights to intertain us? as it is with a man to keep up his ap­petite, and to taste as much sweet­nesse in his food, when he is used to a constant high feed, as he did when he was kept to short pining commons. In summer when it is warmest without, we use to be faintest within: To what a bles­ed height and strength of grace hath that Christian attained, who can delight himself as much in God in more peaceable and prosperous times amidst all other delights, as he did in harder times, when he had nothing else but God to comfort him? That man lives much by faith, who by its hand can hang as much upon God in a promise, when he [Page 197] hath many other staves of comfort to lean on, and to support him, as if he had none. This hard lesson God was teaching Israel under the Law, when in the beginning and ending of their harvest, and other times of outward mirth and glad­nesse, He appointed them holy Festivals, in which he so often (as you heard) called upon them to rejoice, but still it was to be before the Lord, as the Apostle would have us to rejoice again and again, but ever in him, Phil. 4. 4. As another Apostle, when we are merry would have us sing Psalmes, to keep our hearts in an heavenly tune, Jam. 5. 13. And this lesson as hard as it is, these prime Scholars in Christs School had happily taken out, who could rejoice in God both notwithstan­ding all troubles, and also In, yea and above all comforts. So we finde them eating their meat with gladnesse, when under persecuti­on, Acts 2. 46. and here wal­king in the comfort of the holy Ghost in the midst of all those o­ther comforts which their peace [Page 198] and rest did afford them: Non inebriati sunt deliciis & terreno gaudio, sed freti Dei praesidio plus animi & fiduciae ad Deum glo­rificandum sumpserunt, as Cal­vin observeth upon the Text. They were not drunk with these out­ward contentments, nor so immer­sed in the comforts which their peace brought them, but that this oyl of gladnesse, the grace and comfort of the holy Spirit, did still swim on the top of all, and was more to them, as it was to David, Psal. 4. 6, 7. then all corn, and wine, and oyl in their greatest abundance. The comfort of outward peace they thankfully received and made use of, but it was the comfort of the holy Ghost that they walked in; this was their way and walk, and the other but their viaticum; without this comfort, all other would have been to them as Jobs friends were to him, very miserable comforters; Iob 16. 2. but thorns to choak the word, and intangle and pierce their hearts; and like bird-lime have cleaved so fast, as to have kept their souls [Page 199] from being upon the wing, and so imbase and defile them, that heavens light would not have been able to shine through those win­dows so all over besmeared with such filth.

As therefore sweetest honie stands in need of being clarified, so do our peace and sweetest out­ward contentments by these more spiritual and divine comforts and joyes of the holy Ghost, that our de­light in them may be [...], more pure and limpid, and spirituall, may not be as weights to presse us down to the earth, but be onely as onus alarum, as understeps, nay as wings to lift and mount us up to God, and so to enjoy him, in them, and above them: not as crass earthy bodies to termi­nate our sight, but as transparent glasses to transmit to our eyes and hearts the light of Gods counte­nance in the face of Jesus Christ. This is right, and as it should be, when it is not meat but mercy that feedeth us, nor other sweetest musick, but a better melodie in our hearts that layeth us down to [Page 200] our rest, as here in the Text, they had Rest: But it was the com­fort of the holy Ghost that made their sleep sweet, in giving rest to their soul; according to that bles­sing which God would have put on his Israel, Numb. 6. 26. The Lord lift up his countenance upon thee, and so give thee peace. For these Reasons in our outward peace, we should walk in the com­fort of the holy Ghost, which was the second thing propounded to our consideration in the hand­ling of this Point.

The Third was to shew, That 3 this our walking in the comfort of the holy Ghost, would much con­duce to the Churches edifying and multiplying, as we here finde in the Text, that upon their thus walking, they were edified and multiplied, and this will here al­so afford two arguments to inforce this duty.

First then, Christians walking 1 in the joy and comfort of the holy Ghost, will much help to the edi­fication and building up of the Church. We before heard that [Page 201] in fair weather without, it is best to build our own houses; and tru­ly Gods house goeth up fastest when we have serenity within: For whereas fear, and grief, and dejectednesse duls and deads the spirits, weakneth the man, and makes him unfit for any thing: on the contrary, The joy of the Lord is our strength: a chearful spi­rit Nehem. 8. 10. of our own bringeth life and strength to our own work, and proportionably the joy and com­fort of Gods Spirit will help to Iohn 2 [...]. 4. make better riddance of his. So we see that when the heart is in­larged, the foot runs the wayes of Gods commandments, Psal. 119. 32. When the heavy-hearted proveth heavy-heeled, and cometh fain­ting and lagging behinde; a rai­sed spirit, inlarged with the com­forts of Gods spirit, as John o­verran Peter, so He another that faints and despondes, and Ilia ducit. Such an one waiting on the Lord reneweth his strength, and mounteth up with wings like an eagle (flyeth strongly and swiftly) runneth and is not wea­ry, [Page 202] walkieth and doth not faint: or Isa. 40. 31. rather like the blessed Angels, who because they alwayes behold the Matth. 18. 10. face of God, in one sense (viz. in joy) behold it also in another, viz. As the eyes of a servant look to the hand of his Master, (as rea­dy Psal. 123. 2. prest to do his commands) so they to mark the least intimations of Gods will, and so presently and speedily to go about it, whose joy in God addeth wings to their hands, and maketh their feet sparkle for haste, as we have it in Ezekiels vision; even so would this oyle Ezek. 1. 7, 8. of gladnesse oyle our wheels in any way that God should send us; and in particular in this great work of building up and edifying the Church of Christ.

1. Whether it be in helping up and settling his House and Or­dinances: for it never goeth faster up, than when his servants lay the foundations of it with joyful shou­tings and praises; as it was Ezr. 3. 11. and so at last bring forth the top-stone of it with like shout­full acclamations, crying, Grace, Grace to it, as we finde it, Zech. [Page 203] 4. 7. So then in that second Tem­ple, as before the people were joyfull and glad of heart in the de­dication of the first Temple, 1 Kin. 8. 66. as the joy of Jerusalem was heard afar off when the walls of it were afterward built up and finished, Nehem. 12. 43. Thus under the Law.

And in the beginning of the Gospel they were these that here in the Text walked thus in the com­fort of the holy Ghost, who were the first happy promulgers of it.

And blessed Paul though he came in to this work after them, yet in this (as in all else) he came no whit behinde them. But he that laboured more abundantly then 1 Cor. 15. 10. they all, was (as his story and Epistles every where testifie) as chearfull, rejoicing, yea trium­phing 2 Cor. 2. 14 in God, as any.

Which, in part, may be the reason, why more ordinarily Gods Ministers are lesse foiled with un­comfortable dejections, and more inlarged with the consolations of his Spirit then divers others, viz. [Page 204] That they may be in better case more effectually to comfort o­thers, 2 Cor. 1. 4. and more ably to help up the house of God in the more lively dispensation of his Ordinances.

2. Or if we consider the edifi­cation of the Church in the buil­ding up of our selves in our most holy faith, and the Graces of Gods, Spirit; truely the comfort of the holy Ghost is a very great heartner and furtherer of those graces, which as sweet flowers open themselves, and flourish most in this happy Sunshine, but too often close up and droop, and hang down the head in a cloudy rainy day; so that if this part of the Churches edification consist in pulling down the old building and setting up the new, in our esta­blishment and growth in grace, and mortification of sin, nothing more effectually conduceth to it then this joy and comfort.

1. Nothing more furthereth the mortification of sin, and cor­ruption. Repentance indeed and godly sorrow doth very much [Page 205] this way, whilest it maketh us sensible of the loathsomness and bitterness of sin, but this joy and comfort of the spirit doth more by its presenting us with the un­conceiveable sweetness of Gods favour and grace, in Christ; as Paul when he had been wrapped up to heaven, was then most im­patient of a thorn in the flesh, 2 Cor. 12. In heaven where there is all joy, there is no sin, and had we here more of heavenly joyes, we should be less troubled with sinfull corruptions; these spirituall comforts would so satis­fie, yea swallow us up with de­light in them, that we should not need the supply of any sensuall or sinfull contentments, but they would make us despise them as low, poor, and empty, yea ab­hor them as most loathsome and abominable in themselves, especi­ally to us then, when we are ravished with more high and holy, and heavenly delights; such foggs would quite vanish in the Noon-day Sun, and this Summers heat would dry up even the springs [Page 206] of these polluted streams. When a peaceable Solomon is setled on the Throne, all enemies are sub­dued, 1 King. 5. 4. and 9. 21. and never more than when we are setled and established in the peace of God, and the comfort of his Spi­rit, are our corruptions mortified

2. Or our Graces confirmed 2 and increased. The fruits of the spirit (saith the Apostle, Gal. 5. 22, 23.) are love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance: See what a duster there is of them, but mark how love, joy, and peace are set in the head of them, as animating, actuating and giving life to all the rest. The cheerfull Christian, is the fruitfull Chri­stian, most agile and active for God. And although in his more nimble speed he may have oftner trips, yet the melancholick spirit, though it's possible he may have fewer, yet usually they are more sad and heavy falls. The sad Christi­an may, by reason of his watch­fulness feldome do evill, but the cheerfull Christian, by reason of [Page 207] his activeness, usually doth the most good. When the Sun of righte­ousness thus ariseth on us with healing in his wings, we then go forth and grow as calves of the stall, Mal. 4. 2. not for wan­tonness, but for lively activity. So in nature our cheerfull youth is the growing and active age and part of our life, whereas sad old age sitteth still, shrinks up, and grow­eth, but it's downward. But as to the life and vigour of Grace, blessed bee God, that the aged decrepit Christian may bee a hearty old man, and his setting Sun may shine bright and warm, so that he may be warm at heart in that cold winter of his old age. the comforts of Gods Spirits (in the decay of all other naturall, vi­tall, and animall Spirits) may be then greater then ever, and thereupon his Graces more lively then ever before; and so this plant of righteousness which shot up so in the spring, doth still grow even in winter, and brings forth more fruit in old age, and is fat and Psal. 92. 14. flourishing and so like the Croco­dile) [Page 208] groweth as long as he liveth: and the more peace, and joy, and comfort of the Spirit that he hath, the more grace he hath, the good old man thriving well with so good a Nurse, the more fruit he beareth, and the more sweetness, and less harshness it hath: and thereby this sweet comfort doth not only thus help us to edifie our selves, but, 3

Which is the 3^d part of the edification of the Church, it much helpeth us also to edifie others. For as in Nature, grief and sadness make's us heavy and listless to stirre abroad, it con­tract's the spirits whilest joy and cheerfulness dilate's them, and send's them out: so here, whilest the drooping sinner sitteth moping in a corner, and the sorrowfull Christian is retired in private with Ephraim bemoaning himself, Ier. 31. 18. and weeping over his own sins; the cheerfull Beleever inlivened and inlarged with the comforts of the holy Ghost, with Elihu, is Iob. 32. 18, 19. full and must have vent; is live­ly, and so becomes active to [Page 209] do good to others as well as to himself, and as the forehorse with the bells lead's on the rest of the Teame. Thus David (as the cho­ragus) with the voice of joy and praise, went in the head of the multitude that kept holy-day, Nehem. 4. 18. Psal. 42. 4. like Nehemiah who had the Trumpeter with him, and then the walls of Jerusalem went up apace: never did Drum and Trumpet more animate the Souldier to fight, then a cheerfull Christian the rest of his company to Gods hardest and hottest services. But this fitly leadeth me from the first benefit of the comfort of the holy Ghost in edifying the Churches, to the

Second, viz. the multiplying 2 of them: for so we finde here, that when they walked in this comfort, they were not only edi­fied, but also multiplyed. It doth not onely much help and edify them who are already come in, but proveth a strong attractive to them without; and so make's the company of Beleevers swell and break out into multitudes.

For whereas the uncomforta­ble droopings of Christians like the evil spies bring an evil re­port Numb. 13 on the good land, and make strangers beleeve, that Gods Eden is a howling wilderness, and his Goshen a land of darkness, that there is no joy or comfort to be found in the ways of God, when they who walk in them finde, or at least express so little, and so they are affraid to venture that way, and thereupon leave them to walk, or sit down solitary in it, wherein they can meet with so little comfort, and therefore with as little company.

On the contrary, however how­ling wildernesses are solitary, yet more pleasant walkes, and cheer­full persons in them use to have more company: Musick, we know, gathereth crowds about it; and so should we finde about us, if we could sing, and make melody in our hearts to God, we might then Ephes. 5. 19. hope to make up a fuller Consort. When an experienced Christian can say with David, Come and I Psal. 66. 16. will tell you what God hath done [Page 211] for my soul, indeed more then I can tell you; hath in this way of his Grace setled me in peace, and filled my heart with joy un­speakable and full of glory ( [...] 1 Pet. 1. 8. the word is) even with glorified joy;

He can do no less then draw many to admiration and com­munion.

Thus the spouse by so patheti­cally Cant. 5. 8. ad finem with chap. 6. 1. displaying her Beloveds love and loveliness, made the daughters of Jerusalem to en­quire after him, that they might seek him with her: and what think you did those loud Procla­mations made to all the world by Paul, and the other Apostles and Disciples, of the unsearchable riches of Christ, and the length, and breadth, and height, and depth of the knowledge of the love of God, Ephes. 3. 8. 18, 19. what (I say) did it, what could it do less then alarme the whole world, and make them gather as clouds, and fly as Doves to the windowes? as the Prophet ex­presseth it, Isa. 60. 8.

Whilest the spirit of fear and Rom. 8. 15 [Page 212] bondage in the ministery of the Law, contracted it into the nar­row bounds of Palestina; the Gospel of peace, (when it was preached, and the love of God thereby more plentifully shed a­broad Rom. 5. 5. in Beleevers hearts) spred abroad in all the world, and in­stead of a few Proselytes before, made all Nations Converts: How wonderfully ductile is this pure gold? how abundantly effi­cacious would the glory of God in the face of Jesus Christ, shi­ning out in the raised and inlarged hearts, and cheerfull carriages of Christians be to draw all mens eyes and hearts to it? No won­der then, if when these first best Christians did thus walk as in the fear of the Lord, so in the com­fort of the holy Ghost, the Chur­ches of Christ were thus both edi­fied and multiplyed.

Which in the Application of it, Ʋse. serveth to shew us both our sin and duty, and both double.

1. That some Christians at all Our sin: either we want com­fort, times, and most at some times, yea in the time of outward [Page 213] rest and peace are too gloomy and dejected.

And therefore their duty is to labour to be more comfortable.

2. Our sin on the other hand Or ours is not the comfort of the holy Ghost. is, that as at other times, so espe­cially in times of peace and out­ward prosperity whilest we are jocund and pleasant, our joyes are carnal, and sensual.

And therefore our duty is, that then especially we labour to have them more spiritual, that if we then walk in comfort, we make sure that it be in the comfort of the holy Ghost.

First then the sin that too many 1 of Gods people are to be humbled for is, that contrary to this lovely example in the Text, they do not walk comfortably, or in the com­fort of the holy Ghost. They do indeed after a fashion walk in fear, but not in the fear of the Lord, but in such a fear as Damascen makes segnities & stupor to be the two parts of it, in a dejected stupid disconsolateness, or (as the Prophet expresseth it) in dark­ness, Isa. 5. 10. where they see no light, or [Page 214] what they see, troubleth them; as it useth to do to weak or soar eyes, They have such an aguish distemper upon them, that (as was said before) they stand shaking in a Summers Sunshine. So that when God sendeth out­ward peace, and therewith also means and materials of inward refreshment, in stead of this wal­king in the comfort of Gods Spirit, they sit down in the most uncom­fortable dejectedness of their own. Yea although his Spirit be on purpose sent to be a Comforter, John 14. 16. 26. yet, (with Rachel) they will not be comfor­ted. Jer. 31. 15.

But (as the Prophet said) where­fore Jer. 30. 6. do I see every mans hands on his loynes, and so many faces ga­ther Joel 2. 6. blackness?

Is God who was wont to love a cheerful giver, and to take plea­sure 2 Cor. 9. 7. Psal. 35. 27. in the prosperity of his ser­vants, now become like those cruel Lords, which make their labourers groan out of the City? Job 24 11, 12. Exod. 1. 14, 15. Or an Egyptian Taskmaster, to make his servants lives bitter [Page 215] with hard bondage? Is he become a wilderness, or a land of darkness: Jer. 2. 31. so barren that no pleasant sent grows on it, or so dark that it cannot be seen and found if any do, when so much gloominess is on his servants spirits, and on their eyelids the very shadow of death? Or is his house, which used to be Job. 1. 16. Psal. 110. 3. Psal. 29. 9. the beauty of holiness, and in which every one spake of his glory, become now a Trophonius's Den, after entrance into which we must never look for a smile more, no­thing in it to be seen but me­lancholick sad dumps, nothing to be heard but wilderness how­lings, in stead of Temple songs? for joyfull prayses, and glorious triumphings in him, shall we on­ly have uncomfortable bemo­nings of our selves, nay dis­contented complaints made to him, yea and it may be sometimes of him too? But (as Eliphaz said) are the consolations of God small to us: Job. 15. 11. and the comforts of his Spirit not worth the looking after? are wis­domes wayes, all of which were wont to be pleasantness and Prov. 3. 17 [Page 216] peace, now turned quite out of that Rode? In a word, is the Spirit of God now become no more a Comforter, when his people are no more comfortable? Of such I desire this, that they would but consider, what folly and ingratitude this is,

1. That they are thus alwayes, and in a manner onely on the mur­muring and complaining hand, as though amidst all their sorrowes, (and many of them not of Gods, but of their own making) therewere no sweetnesse of God for either out­ward or inward man to be felt, and which they might, yea and should rejoice in, and praise him for; although we naturally are all, and alwayes, and onely evill, yet is Gen. 6. 5. God, are all, are any of his dis­pensations so too? Is hell broke loose upon earth, that our cup should be like that, Rev. 14. 10. [...], of the wine of the fierce wrath of God poured out (or mix­ed) without mixture, i. e. so mixed with all sorts of most bit­ter and deadly ingredients, that [Page 217] withall there is no mixture of any thing that may any way allay it from being altogether or onely grievous and vexatious? In thy bitterest cup was there no mixture of some sweetnesse, for which thou mayest well take the cup of salva­tion, Psal. 116. 13. and bless God? Was it wholely and onely bitter, that with more sowrness of spirit thou onely makest such a sowre face at it? Hezekiah could say of his [...] It was bitter, bitter, very bitter, double bitter as his redoubled word expresseth it, but yet he could notwith­standing that, taste so much sweetnesse of Gods love to his soul with it, and in it, that as in a double word he had expressed the double bitternesse of that cup, Isa. 31. 16. So in sense of that inter­mixed sweetnesse he proportion­ably redoubleth his words of praise and thanksgiving: The living, the living shall praise thee, as I do this day, v. 19. take thee at thy worst, yet as long as I hear thee complaining, I perceive that thou yet art, aliue & Hezekiah [Page 218] conceived that to be mercy: and therefore say thou likewise, although I am very sick and poor, and despised from without, and wounded within, yet for all this I yet live, and therefore al­though that make me cry out [...], Oh bitternesse, bitternesse, yet this onely, if I have nothing else, is mercy that I live, and therefore I will with Hezekiah cry [...] The living, the living shall praise thee, as I do this day. I'ts ingratitude therefore, to be onely complaining, there is some sweetnesse certainly, nay unlesse thy palat were too much vitia­ted, thou wouldest taste a great deal, and many wayes, for which thou shouldest chearfully give thanks.

2. Or in case it should be onely and every way ill with thee, yet think here again, might it not have been worse? Hath God made such a way to his anger, as to let it all out upon thee, Psal. 78. 50. or rather is it not so with thee, as the Psalmist in v. 38. of the same Psalm saith it was with Israel of [Page 219] old, that he hath not stirred up all his wrath? Hath God, thinkest thou, as bad as thy case is, done his worst to thee? So indeed said a desperate Woman upon the losse Donna Ma­ria de Ca­stilia. See Gages survey, cap. 18. pag. 124. of her Husband and children, and was soon confuted by an heavier hand of that God whom she so defied upon her self and the very place where she so blasphemed. But I hope thou art not arrived at the height of her blasphemy. Thou canst not but acknowledge that although it be very ill with thee, yet it might have been, and thou hast deserved that it might have been much worse, and that is some comfort.

3. But if for all this, you will be onely on your sad thoughts, then I pray you, amongst many others of them, which will be worse and which your own discontented hearts invent and buble up, let me suggest these few, which it would be well if you would, and that ve­ry sadly think of, viz.

1. How much by this your un­kinde grief you grieve your Com­forter, the Spirit of God both in [Page 220] himself, and in the hearts of his people.

2. How much also you wrong and wound your own selves prove Heautontimorumeni self-torturers and executioners, and this

3. Needlesly and fruitlesly, for which God will never thank you, but before he hath done with you, make you in a meeker way grieve over these distempered griefs.

4. Nay, mischievously, whilest they too oft kindle a smothered fire of hell in your bosomes, and make you fierce to fret against o­thers, your selves, yea God him­self. The whole frame of a mans spirits being no way made better, but every way the worse by them, beside what was before mention­ed,

God dishonoured as harsh and tyrannicall.

His wayes, as wholly uncomfor­table.

His children, as so many moa­ping fools.

To the disheartning of on com­mers, and the making of strangers and enemies either to flye, or in [Page 221] a more full aversation, or more hea­vily to fall on with fiercer blasphe­mies and opposition.

Now then if this be any of our sins,

We have the more cause seri­ously Our Duty. to think, and set on our Du­ty, and that the Apostle prescri­beth us, Phil. 4. 4. to rejoyce in the Lord alwayes, and that al­wayes includeth

The day of affliction: and so in the Saints coldest winter dayes their Sun oftentimes shineth very bright, as stars do in a frosty, and a clear Lanthorn in the darkest night. Such could rejoice for the whip, Acts 5. 41. and sing in the stocks at midnight, Acts 16. 25. and clap their hands in the flames, as Hawks and Smith did amongst Fox Acts & Mon. Tom. 3. pag. 265. 266. 410. our other Martyrs.

But especially when God send­eth peace and prosperity, our hearts should keep time and tune with his hand, by rejoicing in his good­nesse, Neh. 9. 25. and by walking comfortably and cheerfully in the light of his countenance: Let it not be foule way below, when it [Page 222] is fair weather above head, let us not lowre when God smileth. Be glad in the Lord, and rejoice ye righteous, and shout for joy all ye that are upright in heart, Psal. 32. 11.

1. For this is comely for the upright, Psal. 33. 1.

2. The badge of Gods, people ac­cording to that phrase of the Psal­mist, The gladnesse of thy nation, Psal. 106. 4.

3. It proclaimeth to all the world, that we serve a good Ma­ster, and that there is no unrighte­ousness in him, Psal. 92. 14. that he is All-sufficient for our good; for, Non perfectè gaudet quis de a­liquo, nisi cui perfectè sufficit illud de quo gaudet, as Aquinas truly [...]2^• q. 79. art. 2. ad. 6. determineth it.

No man can perfectly rejoice in that person, who is not sufficient­ly and perfectly possessed of that thing in which he most rejoi­ceth.

4. It is the signe and evidence of a good conscience, 2 Cor. 1. 12. that our debts are discharged, when we can be so merry, and that we [Page 223] have no inward gripings, when we have so cheerfull a countenance.

5. It is that which will inable us to service, Neh. 8. 10.

6. And render both us and it amiable and acceptable both to God and man. For he that in these things serveth Christ, is ac­ceptable to God, and approved of men, saith the Apostle, Rom. 14. 18. And those things which he so commendeth, in the 17. v. im­mediatly going before you shall read to be righteousness and peace and joy in the holy Ghost.

7. In which (he there saith) the kingdom of God consisteth most fully in the state of glory, where there is all joy and no grief, where David doth not groan, nor Psal. 6. 6. Isa. 38. 14. Mat. 26. 75. Hezekiah chatter, nor Peter weep bitterly. Sighs are then turned into Hallelujahs most fully (I say) in the kingdom of glory hereafter; But very comfortably, yea and gloriously now also in the estate of grace: where righteous­nesse is the root, and peace the pleasant blossom, and joy the sweet­est fruit.

Make we therefore sure of the first, that we begin with it, but rest not till we attain to the last, till we be possessed of all that which this blessed Kingdom con­sists in: For if Kings will fight, and meaner men will sue for the least part of their kingdom and in­heritance, why should not we as earnestly sue to God, and fight a­gainst all the powers of darknesse for the whole of ours? not onely for righteousnesse, but also for peace and joy in the holy Ghost? But here that last clause must espe­cially be taken notice of, and an­swerable care taken, that it be the joy of the holy Ghost; which the kingdom of God (there we see) in part consists in; and so here it was comfort, but the comfort of the holy Ghost, which these Chur­ches in the Text walked in: which leadeth me to the consideration of

The second part both of our sin Ʋse 2 and duty: for we live in too mer­ry Our Sin. a world, in which although there be too little of the comfort and joy of the holy Ghost, yet there is too too much of other mirth [Page 225] and jollity. Hilary somewhere distinguishes of a Palace and a Prison joy. Not onely kings and great ones can be merry in their Palaces, but even condemned malefactors can in their prisons sometimes make a desperate mad merriment and frollick immedi­diatly before their execution, as we see in the example of Belshazzar Dan. 5. and the rich Glutton in the Gospel, Luke 12. 91, 20. most joviall at their feasts the very same night that they were called to their last great reckoning. Particular­ly,

There is a feather-joy: as when two fools (who are used to be painted alwayes laughing) make themselves sport in blowing a feather from the one to the other; to which I cannot but compare the vain froth of your Jokes and leasts, as in other places, so espe­cially in the Universities, and this both in private meetings, and pub­lick Schools, without which Sales, in this wanton age, all exercises a most are accounted insipid, and this not onely by Juniors, but [Page 226] also by others, whose greater standing should perswade them to give better example, for the ho­nour of God, and of the University. These which savour onely, and that so rankly of the vanity and rottennesse of our hearts, are for certain, none of the Divine Spirits breathings: Do you in your con­sciences think that these vain jeasts and merriments have the least sa­vour of the comfort of the holy Ghost, which these best Christians walked in? had their communi­cations one with another been at the rate of these our vain and fro­thy jeastings, (the vying and ban­dying of which is like Solomons Prov. 21. 6. vanity tossed to and fro of those that seek death) they might have gathered company enough to them, but it would have been no gathe­ring of Churches as the Text here calls these, but (as Abimelecks Judg. 9. 4. was) of light and vain persons; and if by them they might have been multiplied, yet surely not so as therewith to be edified.

There is a Tavern or more 2 profane mirth, in drinking and [Page 227] roaring and revelling, and in stead of another Minstrell, David must Psal. 69. 12. be the song of the drunkards; nor can the Philistines be merry, un­less Samson be made the fool in Iudg. 16. 25. the Play: unless they scoff and jear the wayes and servants of God (as M^r Greenham saith) the fools cannot tell how to be merry, and then the Devill is merry with them for company. But what? not mer­ry without abusing their hoste? This some must dearly pay for, when a reckoning is called for, or they rather called to make it. Then they will be off from their merry pinnes, and will find that this was very far from being the comfort of the holy Ghost, wherein and whereby that good Spirit and our comforter was grieved, and ho­linesse scoffed and laughed at.

And the like we may say of all those joyes and comforts which men take in any sinfull wayes and practises; as in this kind Esau com­forted himself in his thoughts of revenge, Gen. 27. 42. The King of Israel was made glad with lyes, Hos. 7. 3. And when the Chalde­ans [Page 228] could oppresse, it's said, that then they rejoiced and were glad, Hab. 1. 11. But as the Lord said of his peoples idolatries, Should I have comfort in these? Isa. 57. 6. So may such say to these their Idols, but can we have comfort in these, which provoke God, and greive his Spirit, and for which we our selves also must grieve, either here bitterly, or in Hell eternally? That was a smart expression of the Jesuite Cotton in one of his Epi­stles to Chamier. Non est mi Chamire, non est Salus, ruere in Epist. Ie­suit. pag. 97. sempiternum interitum alacriter. It is no true mirth thus to go leap­ing merrily into hell. It is no com­fort of the Spirit, which grieves the Spirit, no joy of the holy Ghost, that is thus fed with such unholy practises. And then as Joab asked David, Why delightest thou in this thing? 2 Sam. 24. 3. canst thou give a good reason for it? Me thinks this is a very strong one a­gainst it. That in any thing, wherein God giveth thee leave to rejoyce and take comfort, thou not onely mayest, but thou oughtest [Page 229] before thy setting upon it to pray to him for a blessing upon it, and afterwards to return him thanks and praise for it: But canst thou, darest thou do so in these thy sin­full delights? although thou beest so sensual and profane as to make bold with them, yet I hope thou art not become so impudently bold, and desperate, as to pray to God, or to praise him for them. Remember that the Kingdome of God is first in righteousness, and Rom. 14. 17. then in peace, and joy in the holy ghost. Gaudium in fine, as Ber­nard observeth upon that place, joy cometh at the end, but so as to begin at righteousness, and therefore we are not praecipiti saltu (as he there speaks) by leaping over righteousness, or rather by despite­fully trampling upon it, to Com­mence Doctors of this mad Musick per saltum, to be sure it is no joy or comfort of the holy Ghost, which maketh a mock or scorn of holi­ness.

Thirdly, there is a wordlings 3 joy. As we read of Amnons heart merry with wine, 2 Sam. 13. 2 Sam. 25. 36. [Page 230] 28. As they in Amos 6. 5. with their Musick, and others with Zech. 11. 5. their wealth, Hab. 1. 15. The honours, pleasures, and profits of the world, are the things which worldly men take up, and make merry with, but as the Prophet said in an other case, Is this your joyous Isa. 25. 7. city? so may I in this, But are these the cordials which your hearts are strengthned and chee­red with? is this the joy which (I do not say as you are Christi­ans, but) as rational men you can take up with?

1. They are not fit to com­fort you, being so vain, gross and sensual, which the worst men most partake of, and the very brute Beasts in many of them exceed you; such froth and dreggs are too course to be the flower of that cup that should make thy heart glad, as either thou art Christian or Man, they as such unfit to comfort thee.

2. And (it maybe) Thou, in such a condition as thou art, not fit to receive comfort from them, for what ever they are, let me further [Page 231] ask thee, art thou the man that art in case so much to rejoyce in them? for then I hope thou art sure that thy God is reconciled, thy sins pardoned, thy peace made. If thy heart say No, then both it and God ask thee, But canst thou then be so merry and jolly? Be­fore thou makest thy self drunk with these sweets, there are other greater matters soberly and sadly to be thought of; and to be ta­ken care of. Augustus wondred that a man deep in debt could Macrob. Saturn. lib. 2. cap. 4. sleep, and therefore would needs buy his bed. And Chrysostom when he considereth that we must all stand before the judgement Seat of Christ, asketh how we can laugh? And may not then such wonder at themselves, that when they are so deeply obnoxious to Gods wrath, and so certain to be brought at last to a strict account should be so merry. What! walk a while and frisk it by the light of these poor sparks, and at last lye down in sorrow? Isa. 50. 11. laugh, and sing, and roar it here for a while, and roar in Hell to [...]ernity?

Which therefore on the con­trary Our duty. should teach us our duty. As the Apostle speaketh of marrying, so may we of all our rejoycing, whatever our liberty otherwise be, yet it must be only in the Lord. God 1 Cor. 7. 39. envyeth not our joy, but he would not have us grieve him with it, He sometimes giveth us outward peace and prosperity, & with it free liberty and good leave to rejoyce in it; provided, that we write after our copy here in the Text, and that especially in these 3 particulars.

1. That we begin at the right end, and use a right Method; that we begin with righteousness, if we would end in joy, and let the Rom. 14. 17. first step in our walk (as it was here in the Text) be in Gods fear, before we take this second, to joy and comfort, and to this end

2. That we be sure, that our joy be not in things unlawfull, nor we inordinate and sensual in our over doing in those that are lawfull, as here they had rest, but it was not after they had drunk drunk with present injoyments, as before we observed out of Calvin.

[Page 233] 3. Nay that we Sublimate, and Spiritualize all our joy and delight in outward and temporal injoyments: that in the midst of them all not onely (as it was with Solomon, Eccles. 2. 9. our wis­dome may remain with us) not as Hounds which lose the sent whilest they hunt in sweet fields, it were well if we did not the sa­vour and relish of the things of Heaven whilest we are immersed buryed in the sweets of this lower region, but that whilest we injoy them we may be our own men, and injoy our selves, nay injoy God in them, and above them, nay yet more, and by them, that they may be improved as helps and advantages to our more spiri­tual and heavenly delights in Christ and the things of his king­dome, as by their having rest and peace from the sollicitations and oppositions of men, they there­upon walked in comfort, but it is carefully added, that it was the comfort of the holy Ghost. Oh let us not then be of the Serpentine brood that feedeth onely on the Gen. 3. 14. [Page 234] dust of the earth, nor let us drink drunk with the dreggs of earthly pudly contentments, but let us draw the wine of our consolation off from these feculent lees, and so have our pleasure and delight more limpid, spiritful, even truly spiritual. Aristotle telleth us that the pleasure of his contem­plative happiness is [...] sin­cere, sine cera, without the com­mixture of corporeal dreggs; how much more should the Chri­stians be so, who aspireth to an higher happiness? and if our ter­restrial bodies be not nourished, with the massy and drossy pulp or bulk of what we eat, but with the more spirituous juice of it, how much rather should the ce­lestial souls of Christians be with the spiritual comforts of the holy Spirit, even in the midst of all outward enjoyments: which should not be instar velorum, (as Calvin somewhere expresseth In Hos. 6. 13. it) as vailes over our eyes that we cannot see God in them, and so forget him, as they there did, but rather as Frontlets to put us in [Page 235] mind of him, and our duty, which is in the midst of temporal mer­cies, to maintain in them, yea and by this blessed Art of divine Chymistry to extract out of them spiritual joyes. Our practise in­deed herein is too often quite con­trary, for when filled with out­ward contentments we through a brutish sensuality make them contentments indeed, i. e. such as we are fully content, and take up with, to the dulling at least, if not the extinguishing of all spiri­tuall joy, as fat men use to be frigid, and when we are full fed, we grow drowsy; the lusciousness of these feculent sweets taking a­way the tast of more divine and sweeter comforts, we are so drunk with the one, that we are neither sensible nor capable of the other; nay sometimes we prove worse, as some men when drunk grow fierce and outragious, so in this kind of drunkenness we do not onely fall short of these diviner comforts, but too often rise up a­gainst God himself the giver of them, even Jesurun, when grown [Page 236] fat, begins to kick, Deut. 32. 15. At least the heaping of such gros­ser fewell, keepeth the fire from burning, as it was in Ridleys Martyrdome, and so too often in Fox Acts and Mon. Tom. 3. pag. 204. our hearts, those sparkling joyes which should mount up to hea­ven, are smothered and choked; as the thornes of pleasures and lusts of other things, are said to Luk. 8. 14. Mark. 4. 19. choak the word, and so these stifle all our spiritual comforts. And what is this but in the clear warm Sunshine to sit dulling over our culinary fire? and to shut out Heavens light, that by such candle-light we may work the works of darkness.

But such of us, as are children of the day, what ever our outward condition be, let our delight be, to be in heavens light, in the shine of the Sun of righteousness; and if others will have theirs to be in corn and wine, let ours with Da­vid be in Gods lifting up the light Psal. 4. 6, 7 of his countenance upon us, that not onely his face may be towards us (for so a mans may be, and yet, if held down, may not be [Page 237] seen by us) but so lifted up, as to be beheld of us: that not onely God may be reconciled to us, but that we may see and know so much, and let the same Davids prayer ever be ours, let thy mer­cifull kindness be for my comfort Psal. 119. 76. not my estate, honour, friends, or any thing else, but thy mercifull kindness, Lord let that, let that be for my comfort, and then as He addeth in another Psalm, Thou hast made him exceeding glad with the light of thy countenance, Psal. 21. 6. Glad we may be of outward re­freshments, even glad at heart in the sweet comfort of friends, as Aaron was of Moses, Exod. 4. 14. but exceeding glad, the light of Gods countenance shining out in the face of Jesus Christ onely should make us, as in this blessed example in the Text, they were no doubt joyfully thankfull for their outward rest and peace.

But the comfort of the holy Ghost was their most pleasant walk, which it's therfore said, they walked in: in whose steps [Page 238] we should tread, and for our incouragement herein consider that

1. On the one side this spiritual Motive. joy in God will be more then able to fill up what ever shall be wanting (as a great deal always will be) in our outward comforts: Have we never so much, if there be never so little wanting, that little want troubleth us more then all that great deal else which we enjoy can satisfie, or in that case can pacify us; at a little hole in the wall or window we feel a coo­ler winde come in then if the window had been all open; Haman is in such a pett, for want of a cap and a knee, as without it all the glory of his riches and the multi­tude of his children, and that great deal more which he recko­neth up, Esth. 5. 11, 12. availeth him nothing, v. 13. but he that hath this comfort of the holy Ghost, hath more then enough to an­swer and satisfy for all that other­wise he wants. I have all, I a­bound, I am full saith Paul, Phil. 4. 19. he speaketh at the rate of one [Page 239] that had now risen from a full and rich feast or banquet, where­as this great all that he is so filled with, was but a present that those Philippians had sent him, and Calvin thinks it was no great matter, and yet as though he had received as much as all the world was worth, he crieth out I have all, I am full, viz. because he was filled with all joy and peace Rom. 15. 13. Iohn 4. 32. in beleeving: Such with their Sa­viour, have meat to eat that o­thers know not of: even hidden Manna; as that was laid up in Revel. 2. 17. the ark, so this hid in a Christians breast, and there it abides incor­ruptible vinum in pectore, able to make us a full meal of hungry Commons, and to make up what ever our dish or cup wants of full, as the aire doth all the Caverns, yea and least chinks in the earth, so that there is no vacuum: on the one side I say the comforts of the Spirit sweetneth and supply­eth what ever is bitter or de­fective in outward comforts.

2. Whereas on the other hand, our sitting down, and taking up [Page 240] (and so committing folly) with these outward mercies, takes out, yea imbittereth all the sweet of them, as a child begotten of for­nication or adultery may be a very sweet and pleasant one, and how much comfort and joy saith the parent should I have in it, but that it is a bastard, and that dampeth all, and how much refreshment (may others say) might we have in this estate, pleasure, preferment, but that our hearts have gone a whoring from God after them, as it's said of Ephraim, Hos. 13. 1. though when he spake tremb­ling he exalted himself in Israel, yet when he sinned in Baal he dyed; or as it is said of the King of Tyrus, Thou wast perfect in thy ways from the day that thou wast created, till iniquity was found in thee, Ezech. 29. 15. that blasts and kills all. And therefore as it is said of Abishag, that she ministred to David, and 1 King. 1. 4. cherished him, but He knew her not. So with Gods good leave (and much good do it you) let these outward comforts cheer [Page 241] and refresh us, but let us not commit folly with them, that they do not befool us of better, i. e. of spirituall delights, but that in their greatest entertain­ments, we may retain (nay have quickned by them) a spiri­tuall appetite and ability to taste more sweetness in more blessed dainties, as here in their outward peace, amidst the crowd of o­ther comforts they had hearts not shrunk up and contracted but inlarged to walk in the comfort of the holy Ghost.

A help hereto, would be in Means. our Survey and valuation of Gods gifts to us, in temporall mercies to be sensible of spiritual, as Ja­cob in his children of the Grace of God which had given them, Gen. 33. 5. and accordingly the [...] Psalmist all along in Psal. 136. speaking of outward deliveran­ces and provisions, in redeeming from enemies, and giving of food &c. at the mention of every one of them endeth every verse, with this thankfull Epiphonema for his mercy indureth for ever. [Page 242] Labour we with him to see ever induring mercies in transitory injoyments, that they come to us from a Fathers love, by the blood of his Son, in the way of a covenant, proceeding from electing love, and leading to ever­lasting life, and that will add to them more worth and weight, not to abase and press down, and bury our souls under them, but so as to raise up our hearts to God by them, and to that more preci­ous love of the Giver, which hath put so much worth into them. So (with these in the Text) in outward peace we may main­tain yea and advance in our Hearts the fear of the Lord and the comfort of the holy Ghost.

But there is yet one word more, which we must think of, and that Ambulans. Vulgat. Vergentes. Beza. is [...]. They walked in the fear of the Lord, and in the comfort of the holy Ghost, and that containeth and holdeth forth to us, Assiduity, constancy, and Progress. It was 1. their daily practise. 2. And this in their constant continued course, and [Page 243] 3. Which they advanced in: and so should we, joyn both holy fear, and heavenly joy together, and then labour to be assiduous, and constant, and increasing in both, for else either suddain un­certain pangs of fear, or flashes of joy will be no evidence of such as walk with God to heaven and happiness, but if both be joyned, and dayly and constantly held on, and advanced in, it will be the due temper of a right travelour in the way, and a sure pledge and first fruits of what we shall come to, and meet with at our journeys end; where our fear shall be only and yet most fully reverential, and our comfort and joy most spi­ritual, full, and eternal.

IN the 4^th verse we find young Timothy weeping, not out of a childish weakness, but from a sad apprehension of real danger. He a young Steersman in his new office of an Evangelist was lanched out into the deep when windes were loud, and seas went high, and (it may be) he might think of that [...] of some making shipwrack of the faith which he had read of in the first chapter of the former Epistle. And then wonder not, if Moses be loath that Jethro (who might Numb. 10 31. be in stead of eyes to him) should [Page 245] have been in a wilderness, if the Disciples cry out for fear in the Matth. 14. 26. Tempest when they think Christ is absent; if Aeneas sigh, when Multa ge­mens casus; animum concussus amici. he hath lost his Palinurus, and if Timothy weep when Paul his former Pilot had left him. So hardly is this Nursling snatched, Aeneid. 5. from the breast, ready (if not with the Galatians to pluck out, Gal. 4. 15. yet) to weep out his eyes for such a loss. And therefore to buoy up his spirit, that it might not sink in these deep waters, he writes this second Epistle to him, in which, He

Partly incourageth him to keep up his heart, and to bear up a­gainst the storme that lay upon him, in the foregoing verses, and partly he directs him in This, to have his eye fixed on the card and compass which he had left with him, Hold fast the form of sound words, which thou hast heard of me in faith and love, which is in Christ Jesus.

In which words we have these particulars.

1. A forme of words, [Page 246] [...].

2. Set out by their excellent quality, [...] they are sound ones.

3. By the speaker or utterer of them, Paul himself [...], which thou hast heard of me.

4. From the Subject matter, [...], in faith and love.

5. From the Principall Author [...], which is in Christ Jesus.

6. By the Adjunct duty which we owe and must performe to them, in that word [...], hold fast. It is to have and to hold; so have it, that he hold it; and so hold it that he may ever have it. Hold fast the forme of sound words, &c.

From the first it seemeth that 1 A form of words. Formes so much decryed in our times, were not so undervalued in Pauls, who you see had left with Timothy [...], a forme of words, which the Greek Interpreters, paraphrase Chrysost. Theophy­lact. Oae­cumen. The­odoret. by [...], &c. a picture or pat­tern, [Page 247] &c. and make account that He alluded to the Painters or Limmers Art; as Polycletes made a Statue according to the rules of his Art, which he cal­led his Canon, to be the stan­der or standing rule and Sampler which others should work by. Such a copy had Paul written Timothy, both for matter and forme, things and words, in his doctrine and preaching, that in­deed it was not so much like the Painters [...], which most properly signifieth the first lines or ruder draught, as the Orators Grotius. rather, which the Rhetoricians de­scribe to be a Representing a thing Aretius. by words, so fully to the life, that it is not so much heard as seen. Such was that [...], that forme of knowledge and truth Rom. 2. 20. and that [...] that System or short Modell of the Principles of the doctrine of Christ, Heb. 6. 1. Such were of old their ancient Creeds, Canons of Councils, and since the Confessions and Cate­chismes whither of whole [Page 248] Churches or of particular men, their Summes, Institutions, Sy­stems, Syntagmes, Synopses, or by what ever other name you call such Modells of Divinity, as orderly lay down together such divine truths as are scattered up and down in the Scripture, or explain such as there seem to be something obscure, and so present them, in a full and clear distinct view, for the better help, especi­ally of a weaker eye against the fascinations of jugling Impostors. A practise,

1. Ever in use, since God him­self Exod. 20. 31. 18. wrote the Decalogue as the Summary of things to be done. And Christ taught us his own Mat. 6. 9. prayer, as a Pattern of ours, in what is to be desired. And the Apostles their Canons, Act. 15. and the Primitive Churches and Fathers their Creeds, and so a­long till the Arians and other Hereticks, who were pinched by them, did therefore complain of them, as in our times of defor­mity and confusion we have sy­stems and confessions of faith often [Page 249] twitted and slighted, but the best is that it is by such as will in this, as other things tread in their dear friends the Socinians and Arminians steps, who cannot in­dure such checks of their extrava­gant corruptions, and it is but the wild ass that brayeth against such inclosures, and treades down all fences, because she meaneth to run wild in the wilderness.

Of great use. 2

1. Not with the widow of 2 Sam. 14. 20. Tekoah to fetch about [...] a form of speech, the better to deceive, or to train up men to rest in Formalities, as the Jews did in that Form of knowledge, Rom. 2. 20. or as those Deceivers in a forme of godliness, 2 Tim. 3. 5. who yet are not there blamed because they had a forme, but be­cause they wanted life and power, we very readily subscribe to what Hierom saith, that Scripture truth, is in medulla, non in superficie, non in terminorum foliis, sed in radice rationis, and say with Synesius that the holy Ghost [...] [Page 250] though every Title and Iota in it is sacred yet it is the kernel of the doctrine, and not so much the shell of the words, that we so much stand upon. And there­fore if any shall conceitedly affect and insist upon any formes of words of their own making as are either meerly leaves, or that cover some poysonous toad of error and impiety under them, we will very readily call them (as Nazi­anzen Orat. 6. de Spir. S. did his Adversary) A. B. C. sophysters, and wording Syco­phants; Such empty shells of For­malities we leave to more empty vain hearts (like children) to play with, and those [...] those formed feigned words (which the Apostle speaks of) 2 Pet. 2. 3. to those deceitfull Huksters to make merchandise with, which some of them who now a dayes decry formes most, are most notoriously guilty of, and in this kind of all others the most affe­cted Formalists: who with their new lights have got a set of new­minted words, and phrases, a strain of high flown canting in [Page 251] their [...] and [...] right out those [...], 2 Pet. 2. 18. even swelling words of vanity, which Peter observed and noted in the Seducers of his time, and Calvin in the Libertines and Instructio adversus libert. cap. 7▪ Quintinists of his, and the Shi­boleth of many in ours, by which although we cannot understand their language, yet we may easily come to know them, whilest their form of speech bewraieth them.

2. Nor to be onely bare De­clarations of what we believe: An ecce fidem meam, or Apologies and Purgations of our selves from the Aspersions and slanders of o­thers, who either misconceive or willfully misreport us: For this Prefat. ad Confess. Atque eti­am sit Res propria Re­monstran­tibus, qua ab omnibus aliis in tota Christiani­t [...]te p [...]aeci­sis s [...]ctis disernun­tur. Synod. Remonstra. cap. 3. use the Remonstrants themselvs wil allow of them, and no wonder, because when they are deservedly taxed, they have need to Apolo­gize. But this is all that they will allow them, because they do so dearly hugg that Helena of theirs, their libertas prophetandi, as their main interest, and on which they have set their property, as being their p [...]c [...]lium onely, and [Page 252] so become impatient of any such restraint: though I cannot but wonder that they should say, that the Primitive Churches and Christians intended no more by their Creeds, Canons and Con­fessions, Prefat. ad confess. in libro de fide ad Pe­trum. then by them onely to testifie, Non quid credendum es­set, sed quid ipsi crediderint, when they read so often in Austin, Fir­missimè crede, & nullatenus du­bites; and when in their Synods and Councils, they did so frequent­ly (and I fear too too liberally) thunder out their Anathemaes Remonstra. in exam. praefat. Censu [...]ae. against those that taught contrary to their determinations, and when the Remonstrants themselves do so cry out of Athanasius for pride, and in his Quicunque vult sal­vari, &c. which he prefixeth be­fore the Articles of his Creed.

3. I add therefore in the 3^d place, that these Formes of sound Words are useful, and in some cases are necessary, and so have been used as Declarations, not onely of what we our selves believe, but also, of what we judge that all should believe (unlesse we could [Page 253] think that others might rightly believe that as true, which we in our conscience judge to be false, a goodly peece of our ingenuous loving-hearted Arminians cha­rity) and also desire and require, that all should professe, or at least not openly contradict, with whom we joyn in nearest Church Com­munion: So it was with the A­postles in their Canons, Acts 15. And so it is with particular Chur­ches in their Articles and Confes­sions to this day; and so may it be alwayes; Ringantur licet & rumpantur Socino-Remonstrantes. Notwithstanding all the rage and invectives of Socinians, Armini­ans, Libertines, and other Secta­ries, Haec sacra aliter non constant. Praefat ad Apologiam. who will rather disturb, yea and ruine both Churches and States, and snap asunder the sa­cred bond of Peace, then be thus hampred.

4. They are therefore in the 4^th place Communionis Tessarae & Judices, not onely badges of our Christian Church Communi­on, but also great helps and fur­therers of it, whereby uncomfor­table [Page 254] divisions may be prevented, and the peace of the Church the better preserved, whilest we all profess the same Truth, and speak the same thing, being perfectly joyned together in the same minde, and the same judgement, 1 Cor. 1. 10. The Remonstrants indeed tell us that there are Non pauci pii, & probi, many honest godly men Praefat ad Confess. (they mean their own sweet selves and their dear party, for who so honest and godly as they?) who dislike such Formes and Confessions as derogatory to the Authority, Sufficiency and perspicuity of the Scriptures. 2. As a wrong to li­berty of conscience, and of Pro­phesying. 3. As a great cause of Schismes and Factions in the Church.

For the first, They fear where no fear is. No fear of taking from the Authority and Perspicuity of the Scriptures, by these confessi­ons which are wholly built upon them, and for matter wholly, and for Words and Phrases in a great part taken out of them, not so much as by a single private Mini­sters [Page 255] confirming and explaining of them in the course of his Mi­nistry, which I hope they are not against, unlesse they who are so chary and tender of the liber­ty of Prophesying will quite take away both the office and gift of Prophesying, which when Christ instituted in his Church, he sure never intended it should be any ble­mish or prejudice to the Scriptures Authority or Perspicuity.

For the 2^d let the Papists an­swer Solum pon­tificium at­ (que) Hispa­num regnum videte; ju­menta ibi sunt non ho­mines; quic­quid impo­nitur id portat vul­gus, ut as­cenus. Isi­di. Sacra. to God and man for their Ty­ranny over Gods Peoples Con­sciences and true liberty: The Spanish Inquisition, when God makes inquisition for blood there shed, in this kinde will be sadly accountable. We that have been this way pinched our selves I hope should never have imposed upon others the like yoke of slave­ry. Some indeed (that their tongues might be as licentious as their pra­ctises) lavish it at large, speak loud, as though they had hired a Tertullus to help them with in­vectives, or some mercinary Law­yer to draw up a bill in chancery [Page 256] with a most horrid charge that hath never a word of truth in it: General outcries against an inten­ded acted Tyranny; but they should instance in particulars and make them good; mean while as long as the skin is whole, though they pour vinegar on us, it will not smart, and we think Paul was a sufficient answer, Neither can they prove the things whereof they now accuse me. I only here add Acts 24. 13 that whilest this liberty of con­science and Prophesying is so ten­dred in this particular by those honest holy men the Remonstrants spake of, we may conclude that they themselves were those holy men they meant, because (as I shewed before) they have im­propriated this plea for this liber­ty to themselves, and therefore we onely bring home these stray goods from the common, to the true owners inclosure.

But (to return from this digres­sion) the 3^d danger of Schismes and Factions which they suggest wil be the fruit of those Formes and Confessions, is that which in [Page 257] this particular I am especially to take notice of, and all that I shall now say to it is, that when they have put the pen into an Episcopi­us his hand, He knoweth how to flant and flourish it, make a great letter of it, and make a ter­rible Gorgons head in it, and his pen and tongue here runs riot. To all which, it will be sufficient onely to say, Verba quid audio, facta quum videam? Whatever ei­ther He or any of His may in um­bra Philosophare vel Rhetoricare, either write in his study, or talk to them that will believe him; I suppose they that will believe him are such as are blinde, and so can­not see what is done in the world, and so cannot disprove him, but that confessions breed Schismes and Divisions, whilest that liberty and Toleration which they so much plead for, will conjoyn all in peace and Christian union, yet the sad experience of the whole Church in several Ages, we might put them in minde of their own, we are too sure that Ours in these wofully distracted times doth too sadly inform us of [Page 258] the contrary, & cryeth aloud, that the not keeping more close to such Formes of sound Words, (which our Church was sometimes fam­ous for in point of Doctrine) but every one may speake and write the vain Phansies of his own heart, and impunè spread foulest heresies and blasphemies, hath mi­serably torn us in pieces, and di­vided us in semper divisibilia. The Lord in mercy speedily heal these gashes and ruptures; Of which cure this will be one special meanes of holding fast [...], the form of sound and whol­some words, for so

5. That is a further spiritual end and use of it, that by the help there­of present controversies as they arise may be the better understood and determined. So Acts 15.

6. And so also they may be as memorials to posterity of their forefathers faith, and be left as de­positums (as they are called in the verse following the Text) to be kept as their legacies or inheri­tances, and so to be intailed as to be transmitted from father to son, [Page 259] ad natos natorum, & qui nascun­tur Psal. 78. 2, 3, 4. ab illis, in all successions to the preventing of after innovations and corruptions:

But more particularly they are especially usefull

1. To weak ones (it was in relief to such the Apostles that first fra­med their Cannons, Acts 15. 24.) whilest what is more diffusedly scattered up and down in the whole Scripture is gathered together in a Synopsis for their better view, and what may be there by reason of some Words or Phrases which we now are lesse acquainted with, more obscurely expressed, is here more familiarly presented to their weaker understanding: a right and fit closing of such weak infants heads, as a Festuke in their hand to help them to spell, and pronounce right. Such fluid mettall hath need of a mould to bring it to a consistent forme, such weak lambs and silly sheep need to be put into such inclosures (which loose heads and hearts will call and esteem pinfolds) which otherwise will be ready to wander and go a­stray [Page 260] in the broad Common.

2. To discover and repulse Seducers, and subverters of the souls of Gods people, Acts 15. 24. As the same pale which keeps in the Deer, keeps out the ravenous wilde beast; and therefore although we do not make them either first or second rules of faith, as the Remonstrants are ready to asperse us, yet for Them to allow them, ne quidem ullum quantumvis in­fimum in Ecclesia locum (as their Ʋbi prius. words are) we cannot but think is too too illiberal, at least in Clemens Alexandrinus his phrase, with their good leave, let them be [...], A fence to the vineyard, and so they will be in some place in the Church, and of some very good use too, indeed of more then they would willingly have them; and hinc illae lachry­mae. Because the foot is swoln, it therefore complains of the shoo as too strait: and so none more cry out of these Formes, then they who have formed to themselves some deformed monsters in opinion or practise, and then the crooked [Page 261] piece of timber would have the square and straight rule cast away, as the painter drave away the true Cock, that it might not dis­cover the fillinesse of his painted one. There are few but know what made the Remonstrants such enemies to Synods and their deter­minations, whilest they cryed up the liberty of Prophesying. And with us, when times were fast ha­sting to Popery, the word Insti­tutions (because Calvins) was scorned as proud with more pride; and of late since Church affairs have been in a confusion, we here have had Confessions of Faith, and such like Formes at every turn so taken up, and flurted, and all up­on the same account, which will make me like Formes never the worse, because men of corrupt judgements, and such as make Grace and Scripture, yea, Christ himself but Formes, think and speak slightly of them; but ra­ther the better, because they who would manifestly bring in corrupti­on, and all confusion are against them, because indeed such Formes [Page 262] are against them. The dam stops and checks the violent stream, and that is it which makes it swell and murmur. The eye is sore, and therefore cannot endure the Light; the wares they would put off are sophisticate, and therefore like not too light a shop. It's a sign of the better physick, and that it meets with the peccant humour, if it makes the distempered Pati­ent sick of it, and the foul stomack ready to cast it up with loath­ing.

But then the Physick must in it self be wholesome,

Which is the second particular 2. Sound Words. in the Text. [...] but [...]. a form of words we would have, but then they must be sound ones: A word which our Apostle oft makes use of, twice in the former Epistle, Chap. 1. 10. and 6. 3. and twice in this here: in the Text, and Chap. 4. 3. and four times in that to Titus, Chap. 1. 9. 13. and Chap. 2. 2. 8. in all w^ch that we may be sound in the faith; He calleth for sound words: Sani and Sanantes, Sound, and healing [Page 263] it must be sound speech, and whol­some healing doctrine, and these two Readings take up all that I wou [...] speak of it, indeed all that is co [...]ained in it.

These words must be [...], found in themselves, containing [...] Ili­ad. [...]. folid and savoury & saving truths, without trash and mixture of vani­ty and error, especially such as are more poysonous and deadly: Sin­cere milk, 1 Pet. 2. 2. without the poyson of malice and guile, v. 1. pure wheat, Jer. 23. 28. with­out the chaff of vanity; perfect, Psal. 19. 7. without defect. Right ibid. without crookednesse, pure without drosse, v. 8. clear without spot, v. 9. true, ibid. in a word [...] truth in the abstract, and [...] righteous altogether, in the whole complex. Such and so sound are Gods words. But what is Jer. 23. 28. the chaff to the wheat? Such are not.

1. The writings of Philosophers in which, although some would now make us believe they can find out a new way to heaven, yet if they would but look better, or but read over Plutarchs book de Phi­losophorum [Page 264] placitis, whilst (with Austin) they could not finde Christ there, they would finde so much error and corruption, and folly there, as would fully make out Pauls [...], and [...], Rom. 1. 21, 22. and that they were become so vain and foolish, that there would be no ground of hope left to any of their greatest Admirers, by them to be made wise to salvation, but that every learned man, at least every spirituall Christian may write Tertullians Motto on the back­side of their books, Animam non dant, quia non habent. Some­thing Nota Cice­ronis vox est, Ʋtinam tam facile vera inve­nire possem quam fal­sa convin­cere La­ctantius lib. 2. cap. 3. 2 King 5. 12, 13. they were able to do in dis­covering false Religions, but not at all able to manifest the true: Abana and Ph [...]rpar, and other rivers of Damascus, Naaman may think are better then all the waters of Israel. But for all that it's Is­raels Jordan that he must wash in, if he would be cleansed from his leprosie. They are these wholsom healing words that must work that cure, not a Philosophers, not a Socrates his dictates.

[Page 265] 2. Such is not the Jewish Tal­mud, with all the rest of their Cabalisticall difficiles nugae, and ridiculous Rabbinical fooleries; In which field whatever good corn is to be found (which some are ready to over-rate) yet it is so thin sown, and so overgrown with the gayes of their vain fables, and up and down with the poysonous weed of their false doctrines and superstitions, with a deadly enmi­ty to Jesus Christ the Tree of Life, that it appears to be like that earth which God hath cursed: and al­though some of them dare blas­phemously compare the Law to Water, and their Mishne to wine, and their Talmud Vino condito, yet this precious peece of theirs is so mixt with ridiculous fables, and foolish conceipts, that in such foo­leries you may plainly read a Jew, who hath denied and cruci­fied the Wisdom of God: and some men, it may be, have not been much mistaken, who have obser­ved an odd tincture in those Chri­stians spirits and notions, or Crot­chets, who have too much doated [Page 266] on their Writings.

3. Such is not Mahomets Al­coran: which if learned men be beholden to for the pure Arabick language, and so for Words, yet it is such an unlicked deformed peece, that I cannot call it a Form of Words, especially so far from sound ones, that except the often asserting of Gods Omniscience, and some few such particulars, which here and there you meet with in it, in stead of these [...], we may safely say there is [...]. So confused and contradicto­ry it is, both to the Scripture, and to it self; so absurd and ridiculous, that it is one of the great judge­ments of God upon this sinfull world, that so great a part of it should be taken with it; and but that it promiseth bodily delights & pleasures, which best sutes with sen­suall beasts, and keeps down Learning, and so keeps them from being rationall men, it would ne­ver have so taken with Mahume­tans abroad, or with us Christi­ans, I had almost said us English men here at home, that it should [Page 267] be so believed by them, or of late be translated and printed by us in London Anno 1649 this fruitfull season, and rank soil, in which every sprigg of any poy­sonous weed so soon takes, whilest others elsewhere burn it. In France.

4. And lastly, such is not the golden Legend, which is all over drosse, or if there be any metall in it, Lud. Vives telleth you what it is, when he saith that he who made it was plumbei oris, & ferrei cordis, and he might have added aeneae frontis, for he had a brasen face, that could not blush at those ridiculous lyes which he heapeth up in it. Nor the diseased swoln body of the Popes Canon lawes, in which great heap is a great deal of chaff, which yet Pope Eugenius will have swept up, and taken in to make up the full measure of their iniquity, and to make the bulk the bigger, not onely Gratians decre­ta, but also the Cardinals Paleae must be pressed in: Totus liber ap­probatus est, etiam cum omnibus Paleis, as D^r Marta tels us.

These and such like empty vani­ties, and rotten [...], are Eph. 4. 29 [Page 268] none of these sound words, which a heart sound in Gods statutes will Psal. 119. 80. close with, or stick to; neither Christianity nor common prudence would have us magno conatu nu­gas, break our arme by throwing such light feathers with our whole might, or lean with our whole weight on such broken reeds of Isa. 36. 6. Egypt which wil break and wound us; and yet such is our folly and vanity, that falling short of that [...] that substantiall sound Prov. 2. 7. 3. 24. 8. 14. wisdom, which Christ is, and his word affords us, pro Iunone nu­bem, we grasp such shadowes, and having gone a whoring from God, and conceiving sin, the womans Pica is become both the man and womans disease, we feed on trash, and long for such strange Kick­shawes. A distemper which not onely this last and worst is, but e­ven the first and best was sick of, especially our Timothies Ephesians, and Titus his Cretians, their [...] trained them up to curiosities, and the others slow bellies could rise no higher then Tit. 1. 12 1 Tim. 4. 7 dull old wives fables, and some o­ther [Page 269] such like trifles. And there­fore you shall finde that in these Epistles to Timothy and Titus such toyes are more decryed then in all the rest of the Bible, and they in them more bett upon then any other argument, as the earnest con­tending about

Endlesse Genealogies, 1 Tim. 1. 4. like some of our hot disputes about some Punctilio in Chronologie.

Jewish and profane old wives fables, 1 Tim. 1. 4. 4. 7. Tit. 1. 14. It may be not much worse then the dust that is raised about some old Legend, or some doubt­full or false passage in Church Hi­story, strife about words, and Lo­gomachies, 1 Tim. 6. 4. 2 Tim. 2. 14. Such Tully saith, made up the greatest part of the sage Stoicks disputations: and how much better are the high and proud contests of those who account themselves the greatest Scholars about their verball Criticismes?

Oppositions of science falsly so called, [...], 1 Tim. 6. 20. answerable to the ancient and our now present Gno­sticks, [Page 270] high flown sublimated spe­culations.

Foolish and unlearned questions, and perverse disputations and con­tentions about the Law, 2 Tim. 2. 23. 1 Tim. 6. 5. Tit. 3. 9. paralleled by our busie Questio­nists and Querists, with whom all that should prove fruit runs up into the blade: the power of god­linesse evaporating into debates, debates indeed in more senses then one, who study to dispute more then to live, and that usually about doubtfull Queries, whilest they deny confessed and grounded even fundamentall truths; or about the Mint and Anise of Church Di­scipline Mat. 23. 23. and Ceremonies, and such Accessories, with the neglect of those [...] the weigh­tier things of the Law, more so­lid and substantiall truths, and such as contain in them the life and power of godlinesse. Quantum est in rebus inane? O the vanity of corrupt mindes, and destitute of the 1 Tim. 6. 5. truth, that kindle such fires in chips and straw, to set all in a combustion! Our Apostle in one 1 Tim. 6. 4. [Page 271] place calleth it a disease, [...], which our times are ve­ry sick of; in another an Itch, [...] 2 Tim. 4. 3. [...]: for as that is seated in the outward parts of the body, so this in the tongues and fancies of superficiall Christians, who after their own lusts heap to themselves teachers, not being able to endure sound doctrine.

But it is firm ground that a wise man treads hard on, good food that a good stomach feeds heartily on, that which the faithfull soul must hold fast is the faithful word, Tit. 1. 9. The Form of sound Words, as here in the Text. First Sani, in themselves Sound, and not trash.

Sanantes, in their use wholsom, 2▪ and not poison: for too many such destructive words and doctrines there are, which eat like a can­ker, and subvert the hearers, 2 Tim. 2. 14. 17. make them erre from the faith, yea so as to make ship­wrack of it, 1 Tim. 1. 19. 6. 21. Trent Canons are a Form of words, but so far from sound ones, that some have not amiss expounded Bright­man. [Page 272] that in Revel. 16. 3. of them, that they made the sea become as the blood of a dead man, that every living thing died in it.

H. Nichols his Evangelium Regni; A Raccovian Catechism; the Remonstrants Confession, are formes of words too, but many of them dangerous ones.

Many such Formes are in these times of Deformation rather then Reformation minted daily, which He would ingage very far, who should give his word, that they are such words of truth and sober­nesse, that the soul which hun­gers Act. 26. 26. after Christ may have whol­some food or Physick from them.

Some of them swelling the soul with the proud doctrines of per­fection, and self-exaltation.

Others (nay some of the same) 2 Pet. 2. 19 rendring it very caryon and rotten­nesse, with their ranting Principles and answerable practises of Liber­tinisme and loosnesse.

Some starving it by corrupting or denying the food of it, the holy Scriptures and Sacraments.

All so poysoning it, that you [Page 273] may see those of this diet like Am­non, 2 Sam. 13. or some other man who hath some foul disease upon him, ill thriving colour fading, hair shed­ding, flesh decaying and putrify­ing, even his bones and marrow consuming; the very outward pro­fession of godlinesse blasted, and the inward power of it, not so much neglected as despised; wit­nesses from Heaven against such corrupt doctrines, and saddest e­vidences of Gods wrath from hea­ven Rom. 1. 18 against such wretched men, whilest he thus sends leannesse in­to Psal. 106. 15. their souls. But is this whole­some food that they no better thrive by? No, but such as

1. A true savoury spirit relisheth; for although some poyson be so subtile as it's hardly at first disco­vered, yet as the ear tryeth words, and the mouth tastes its meat, so Job 12. 1 [...] ▪ 34. 3. the sheep of Christs pasture, even by a divine instinct, discern what food is wholesom, and what is o­therwise: and not onely they who have their senses exercised to dis­cern good and evil, but even the Heb. 5. 14. new-born babe hath such a taste, [Page 274] as soon as it's made partaker of the divine nature, that it can tell 2 Pet. 1. 4. 1 Pet. 2. 3, 4. when the sincere milk of the word is adulterated, though, it may be, it cannot tell wherein or where­with: as that godly Christian (who had a better heart then head) had his spirit rising against something which he heard in a Sermon, but he could not tell why, which af­terward was made out to him to be very corrupt doctrine: and I think He said not amisse, who said, that in judging doctrines and practises, he gave much, though not to vain Enthusiasmes, yet to the [...] or propension of the spi­rits of sober believers; for although the Scripture be the Rule, or the Pole-starre, yet the spirits of the faithfull savingly touched from heaven point to it; so that it is likely to be an unsavoury or poy­sonous weed, which the flock of Christs sheep generally will let stand, and not feed on; and I should much suspect that either Doctrine or practise, which the hearts of the godly universally have an inward Antipathy against: as [Page 275] on the contrary It seemed good to the holy Ghost and us, was the ground and tenor of a Synodical decision in the best times, Act. 15. 28. and proportionably the hear­ty complacential closing of those who have the Spirit of God, (though not in the same kind or measure which those had) is a great help, and a good guide to a right judgment of dis­cretion, and to this conclusion, that it's like to be wholsome food which healthfull sound men do generally and in a manner natu­rally relish and feed on.

2. Especially that, which they recover and gain health and strength, and so thrive by. It is [...], sincere milke which the new-born babe batten's and growe's by, 1 Pet. 2. 2. Jerichoes waters were healed, when the 2 King 2 [...]. 21. Lands barrenness was removed, and the Sun of righteousnenss is then risen with healing in his wings, when they who are under his beams and influence, go forth and grow as calves of the stall; and Mal. 4. [...] ▪ they are planted in the house of the [Page 276] Lord, who flourish in the Courts Psal. 92. 13, 14. of our God, and still bring forth fruit even in old age, and are fat and flourishing.

As on the contrary, it is but bad soile, in which good plants are starved or cankered: Is it likely to be wholesome diet, which men, otherwise well and healthfull, do not thrive on?

But it is no other then hea­vens shine and showers that make the plants of righteousness grow, and bud, and flourish, and bring forth fruit: for I cannot in this respect assent to the Remonstrants dictates, Ex fructibus aestiman­di sunt homines, non semper doctri­na, it's a good tree (our Saviour Mat. 7. 17. tells us) which bringeth forth good fruit, and the same may be said of good doctrin too, and al though by the corruption of mens hearts, good doctrine may not al wayes bring forth good fruit in their lives, yet it's bad doctrine which naturally bringeth forth what is bad and and abominable.

But wholsome food, even the bread of life let us ever esteem that, [Page 277] by which the man of God liveth, and thriveth, cheerfully doth and suffereth Gods will, and constant­ly holdeth on in Gods way, and in the strength of it (with Elijah) 1 King. 19. 8. walketh 40. days and 40. nights, through the wilderness of this world, till he come to the mount of God. In a word, that is sound doctrine, which a sound heart re­lisheth and thrives by. But be­cause man liveth not by bread on­ly, Matth. 4. 4. but by every word that cometh out of the mouth of God; it is not sufficient that these sound words have mans approbation, if not withall Gods institution, that as they are acceptable words, so also words of truth, words of the wise, Eccles. 12. 10, 11. but withall given by one Shep­heard.

Which leads to the 3^d. parti­cular 3. Which thou hast heard of me. in the Text, viz. the Spea­ker by whom they were delive­red, in those words, which thou hast heard of me. Non à quocun­que magistro, as Lombard and Espencaeus paraphrase it: not from every dogmatizing Master, but from an Apostle of Christ, infal­libly [Page 278] directed by the Spirit of Christ. Such truths as have been delivered to us by Christ him­self, the Prophets and Apostles, immediately inspired by the Spirit of God, and now recorded in the Scriptures of truth, either expressed in them, or plainly and directly by good and strong con­sequence drawn from them: these are those words, and formes of sound words, which we are to hold fast, and abide by, as a light to our feet, Psal. 119. 105. 2 Pet. 1, 19. the rule of our faith and life, Gal. 6. 16. and therefore called Canonical, the Foundation on which we are to build, Ephes. 2. 20. that [...] that mould of doctrine into which we are to be cast, Rom. 6. 17. that [...], that Form of knowledge and truth by which we are to be informed. No other fallible Land-mark, but the holy Scriptures Card and Compass and Pole-star, which we are to steer our course by, if we would not make shipwrack of faith and a good conscience. These, these [Page 279] onely are the words of this life; Act. 5. 20. what ever therefore either they expressely affirm, or is from them soundly and directly gathe­red and commended to us, whe­ther by whole Churches, or parti­cular Persons, although they be not expressed wholly in Scripture words, yet if according to the Analogy of faith, for the further clearing of Scripture sense, and the better discovering of errors and heresies as they arise, we wil­lingly accept, and carefully hold fast. But what ever Creeds, Ca­nons, Confessions, Constitutions, Catechismes, &c. either of pri­vate men, or of whole Churches, yea of that Church which now nameth it self Catholick, shall obtrude upon us any thing direct­ly or by good consequence con­trary to the Scripture in any thing, yea or but [...] besides what the Gal. 1. 9. 10. Scripture teacheth us in the parts and essentials of Gods worship, or in any thing in doctrine or practise pretended as necessary to salvati­on, eadem facilitate contemnitur Hieronym. in Matth. qua probatur, we stick not easily [Page 280] to reject it, and being backed with the Apostles authority, to pronounce him (whether man or Angel) Anathema, who shall teach and impose it: and in hoc sensu we particularly & especially reject, 1. All humane unwritten Traditions: 2. All feigned Di­vine Revelations.

For humane unwritten Tradi­tions, 1 Bellarmine indeed applieth Traditions. De verbo Dei non scripto cap. 5. to them this Text, and maketh them at least a part of that Depo­situm in the following verse: nor can I deny, but that Chrysostom upon the Text, and other Greek Interpreters (after their manner following him) run their descant upon the word [...], which thou hast heard, as relating to what Paul had delivered to Timo­thy by word of mouth; from which Canus loc. com. lib. 3. Corn. à Lapide, Estius, Alii, in Textum. Popish writers take a rise to cry up their unwritten Traditions, which being the strongest stake in their rotten hedge they most highly cry up, and most earnestly contend for.

In their Elogiums which they give them, they are their Homeri­cum [...] their Antidote against all infections.

Lydius Lapis, by which they will try all doctrines.

Sacrum Thesei filum, safely to guide you in all Labyrinths and Meanders.

Gladius Goliath, non est similis ei, the sword of their Goliah Pope to offend and strike down all op­posors.

Ajacis Clypeus, to defend them, and to ward off all blows from eheir enemies.

Nay Fidei fundamentum, the very foundation of their Popish faith, and the onely foundation of it so far as Popish, which if over­turned, their Babel cometh down; and take but away, what partly we hold with them agreeable to Scripture, and what they maintain only by Tradition, and what is besides left of Popery would be a poor thin nothing, and therefore here they fight tanquam pro aris & focis, or if you will we may leave out the tanquam: Elabor an­dum est ut hic locus quàm dili­gentissimè Loc. com. lib. 3. cap 6 ad fiuem. explicaretur & mu­niretur, saith Canus: and good reason when he had before (cap. 3.) [Page 282] said, Traditiones majorem vim ha­bere ad Haereticos refellendos, quàm Scripturas; good reason that they should so earnestly fight for Traditions, because by them they can better confute us whom they call Hereticks, then by Scriptures. We kindly thank him for this fair acknowledgement, they are not so much the Scriptures as their Traditions, which they must knock us poor Hereticks down with. By which they rather appear to be the Hereticks: for of such Tertullian of old said, Lib. de Re­sur. carni. nec stare se posse, si de solis Scrip­turis cogantur quaestiones suas sistere.

Tradition is their Helena and Venus, which they so paint and trim up. They are modest men amongst them that will afford the Scriptures an equall share of dignity and respect with them, for it's as little, as they can give them, to be equall with the Scrip­tures: Aequè sunt observandae, saith Eckius; and pari pietatis affectu In Enchi­ridio. & reverentia suscipit &c. saith the Council of Trent, like him in [Page 283] Nicephorus, whom they call Beatus Lib. 16. cap. 33. Theodosius (two names too good for such a blasphemer) who getting in­to the Pulpit denounced an Anathe­ma, si quis quatuor Synodos qua­tuor Evangeliis non exaequet, pronounced that man accursed who did not make the four first Synods equal with the four Go­spels: which yet he might better do, then the Cardinal Julianus Fox Acts and Mon. Tom. 1. pag 863. in the Council of Basil, exhort them to give no less credit to the Council then to the Gospel; Or the Council of Trent, anathematize all that did not thus equal their vain Traditions with the books of the Old and New Testament. But they stay not here, it is not enough with them to have their Traditions equalled with the holy Scriptures, if they be not much pre­ferred before them:

1. For their Antiquity, as being Bellarmine de Verbo Dei non Scripto, cap. 4. before any Scripture was written; and therefore as first born must have the preheminence of primo­geniture.

2. Hereupon in point of neces­sity: as though the Church had [Page 284] more need of Traditions then of the Scriptures, and accordingly Bellarmine in that chapter (whose title is Ostenditur Necessitas Tra­ditionum) in which he should prove Traditions to be necessary, doth take a great deal of more pains to prove that the Scriptures are not necessary.

3. In point of authority: which they say the Scripture hath onely from the Tradition of the Church, without which some of them are not afraid to say it would be of no more authority then Aesops Fables: and the same Pighius who durst call it a nose of wax, when over shoos over boots, and there­fore durst go on and say, haec Scripta non praeesse nostra religioni sed subesse; and as Caranza adds, that the Scripture is to be regula­by the Church, and not the Church by the Scripture.

4. In point of extent. Traditions according to them containing much more of the word and will of God, then the Scriptures: for although Andradius be so modest (and that is a wonder, for he is not usually [Page 285] wont to be found in that fault) as to grant that maxima pars, the greatest part of Gods revealed will is contai­ned in Scripture, yet others of his Fel­lows cannot but account him here­in to have been over liberal; for on the quite contrary Hosius saith, that multò maxima pars, that the greatest part of it by far is con­tained in Traditions, and others of them say that minima particula, it is the very least part of all that is contained in Scripture, whilest Traditio omnem veritatem in se habet, containeth all the mysteries of faith and Religion, if you will beleeve Coster.

5. For point of continuance. The same Author would have you be­leeve that this unwritten word is more safely kept in their hearts, and not to be rased out of the Popes, their high Priests breast-plate, whilest moths and worms may soon consume these written papers and parchments.

6. And so also in point of in­corrupted certainty: whilest the written word is but a dumb letter, speaks not its own sense, is a nose [Page 286] of wax and leaden rule, which every heretick may bend to his purpose: on the contrary their Mufti, is a live Judge, and the Tradition of the Church is safely lockt up in his breast; he gives the true authentick sense of it; and so preventeth both the Catholicks error, and the Hereticks deprava­tion.

7. In point of transcendent worth and usefulness. The unwrit­ten word is of more moment, say some of them, and multis parti­bus superat scripturas, saith Coster, as much as the fleshly ta­bles of Beleevers hearts (in which no doubt their Traditions are written) exceed the Tables of stone, or papers or parchments in which the Old and New Testament are written.

And for use, Corn. à Lapide from those words of the Covenant of Gods writing his Law in our hearts, Jer. 31. 33. would make such weak men, and silly Novices as we are beleeve, that Traditions are more proper for the N. T. then the Scriptures. Hoc si animad­verterent [Page 287] Haeretici magis proprias esse N. Testamento Traditiones, quàm Scripturas intelligerent. Eu­ge Jesuita! en pietatem Roma­nam! In this his bold and blasphe­mous expression, we hear the voice of the Beast, and see the whores brasen forehead, that blusheth not to prefer their own dreams before the visions of God, and their ly­ing Cabala before that [...] the Scripture of truth, which alone is able to make us wise to Salvation, 2 Tim. 3. 15.

8. In particular, Canus and most of them hold and say, that although things of more com­mon nature and concernment were written by Moses and other Pen­men in Scripture, yet the Arca­na Imperii the higher mysteries, those holy things were not to be cast to dogs (for so they speak) when they mean these rarities of their should not be exposed to publick view, as it was with the Heathen with their Abdita in Adytis, and as Pythagoras, and some other Philosophers, and the Dryades would not have their [Page 288] Dictates written for all, but onely communicated to their Scholars, such mysteria to their Mystae. So Christ and his Apostles be­sides their [...], their more ordinary and common do­ctrine which they either spake or wrote to all, had their [...] their more secret mysteries of So also our Enthusiasts & Castellio vide Beza. in 2 Tim. 3. 17. more high and abstruse nature, which were onely delivered by word of mouth to their greater Intimates and Confidents. To which purpose Canus feareth not blasphemously to apply that, 1 Cor. 2. 2. but I determined to know (or make known) nothing but Christ Jesus and him cruci­fied, i. e. to you vulgar and or­dinary hearers, howbeit we speak wisdome amongst them that are perfect: No doubt their high-flown perfectionists. Profane Blasphemer! as though Christ crucified, whom in the foregoing Chapter, v. 23. he had said was the wisdome of God, and the power of God, were but his ordinary and course every day doctrin, which he preached to the meaner & vulgar, [Page 299] but that he had higher speculati­ons which he imparted to those of an higher Form, or (as our new minted word is) dispensation and attainment, which our Enthusi­asts boast of in their Revelations, and the Papists (as it seemeth) promise us in their Traditions.

9. And therefore accordingly Lib. 4. de verbo Dei. c. 4. in their practice, as the Jewes (if you will believe Bellarmine) made more use of traditions then of the Scripture; so the Papists plainly shew that they set more by them, then they do by the written Word of God, whilest they plead more earnestly for them, and are more, sedulous and copious in this con­troversie then in most, do most rigorously presse them, and more severely punish the neglect and transgression of them, then of the expresse commands of God in Scri­pture, as the profaning (as they call it) one of their Traditionary Saints dayes, much more heavily, then of the Lords own Day; and a Priests marrying, then the com­mitting of fornication or adultery: in this imitating not the true Isra­elites [Page 300] indeed, but the degenerate Jews who made the word of God of none effect through their Traditions: But Mat. 15. 3. [...]. those who have been savingly taught, as the truth is in Jesus, ab­hor such blasphemies, and by all their sweet words cannot be brought to relish their Traditi­ons, which (as Irenaeus and o­ther of the Ancients plainly shew) have been all along the subter­fuge of Hereticks, and of which, for many of them, it is uncertain from whom in particular they first sprang; and for all of them it is most certain that coming from men, at best, they are but fallible, and that in continuance of time they may be much altered from what they were at first; nor can Bellarmines four preservatives be able so to keep them in pickle, as to prevent it. And therefore al­though the Truth of God was delivered from hand to hand before Moses first writ the Law, and that Christ delivered to his Apostles, and they to others the Doctrine of the Gospel, before the signing of the Canon of the New Testament [Page 301] which we grant, and although the Apostle 2 Thes. 2. 15. (a place which the Papists much tri­umph in) commandeth his Thessa­lonians to stand fast, and to hold the Traditions which they had been taught, whether by word or his Epistle, yet for all that, they must give us leave to hold fast to the Scripture, till they shall be able fully and clearly to prove,

1. That there is the same use and need of Traditions now, that the Canon of the Scripture is per­fected, as there was before.

2. That there are now as im­mediate and infallible inspirations, and manifestations of Gods will as there was to the faithfull before the writing of the Old Testament, and to the Apostles before the writing of the New. viz. Infal­libly to direct about these Traditi­ons, and to correct, in case there should be any failure or corrupti­on. Such extraordinary Manife­stations, we, for our parts, do not pretend to, and that we cannot think that they are made to the [Page 302] Romish Antichrist, it is not from want of charity, but of ground of faith to believe it, and indeed from sense and evident experience of the contrary.

3. That for the substantials of faith and life (for of eternall cir­cumstantials I now speak not) there be any such Divine or A­postolicall Traditions which the Apostles vivâ voce preached and delivered from hand to hand, which were not for substance written in the Old Testament be­fore, Acts 26. 22. or not in the New Testament afterwards. Ma­ny indeed of their Traditions which they obtrude, are not, as holding forth not Apostolical divine Truth, but partly such errors and super­stitions, and partly such ridicu­lous fooleries, as are not fit to be much lesse in the sacred writings, much lesse in the sacred Writ. But for what ever is necessary to be known or practised in order to sal­vation, we must believe Irenaeus, saying, Quod tunc praeconiave­runt, postea per Dei voluntatem in Scripturis nobis tradiderunt, till Lib. 3. cap. 1. [Page 303] they be able to prove the contrary; and mean while we are confident, that this expression of Irenaeus, in Scripturis nobis tradiderunt, and yet more evidently that place to the Thessalonians, which they so much urge, where they are exhorted to hold the Traditions which they had been taught, whether by word or Epistles fully evinceth, that what is written in Scripture may be, and is there called Tradition. Such traditions, and so written we allow to be within the compasse of this Form of sound Words; but not (first) Humane unwritten, or Po­pish forged Traditions.

Nor (2^dly) The Enthusiasts 2 feigned and Divine Revelations. Feigned Revelations These the Papists decry as loud as we, Non enim novis revelationibus Deverbo Dei non scripto cap. 9. nunc regitur Ecclesia, saith Bel­larmine: though, by their favour, they cannot so easily wash their hands of them, whilest according to their Doctrine, the last reso­lution of matters of faith is to be made into the determination of the Pope, and that as infallibly di­rected by Divine Revelation as his [Page 304] Sycophants would flatter him: So that thereby he is made the prime and greatest Enthusiast. An artifice w^ch seducers in all ages have made use of to conciliate the more credit to their delusions, by intituling them to Divine Revelation. I do not here speak of Numae's Aegeria, or Mahomets Dove, or the pra­ctises of other Heathen Founders of Commonwealths, who out of craft and policy to gain more re­verence and obedience to their lawes and government have de­luded their silly people into a be­lief of their being appointed by divine inspirations: But even in the Church of God, the Apostles in their times gave warning of such as pre­tended the Spirit, 2 Thess. 2. 2. As also charge and direction how to try them, 1 Tim. 4. 1. 1 John 4. 1, 2, 3. 6. The Nicholaitans of old, Swenckfield and the Familists of Germany in the former age, and their spawn both in Old and New England in this age, have been all for immediate Revelations: with a supine, nay a most scornfull neglect, not onely of other studies [Page 305] and learning, but even of the holy Scriptures also, which to them is but a dead Letter, a Covenant of works: &c. And before their new lights, such shadows must fly a­way: They are but History to their mystery, and as the Papists, in their way, and Castellio in his, so these in theirs make ac­count that the Spirit revealeth to them higher and more hidden my­steries then the Scriptures teach or contain, such indeed as are not onely besides, and (as they think) above it, but sometimes, nay oftentimes quite contrary to it: a most proud and dangerous de­lusion, and therfore Austins watch­word Prolog. ad Doctrinam Christia­nam. in regard of such is, Cavea­mus tales tentationes superbissi­mas & periculosissimas; the di­rect inlet of all corruption into the Church, and confusion into the Commonwealth, as other places have felt, and the Lord grant, that we who in this kind have already found so much, may not yet feel much more. Purest Primitive times have been defiled with them.

The darkest and blindest times [Page 306] have talked much of such visions. In the times of in-breaking light and Reformation, still a great noise of Revelation. But for our better settling in the Truth, know, that Revelation we acknowledge and humbly blesse God for, if right­ly understood.

1. It was a most happy reve­lation of God to the Prophets and Apostles, when he made known to them his will, and directed them to write the Scriptures, one of the Books whereof bears the name of the Revelation. But I pray know too, that these Revelations were on purpose vouchsafed to give us a standard of Scripture, by which we might discover the impostures of those other fained Revelati­ons.

2. The Scripture also calleth it a spirit of wisdom and revela­tion, Ephes. 1. 17, 18. that shews and seals to us our Interest in Christ, and the riches of the glory of the Inheritance of the Saints in light: But now this Spi­rit is a spirit of promise, v. 13. which onely sealeth that, whch the [Page 307] Scripture writeth.

3. I deny not, but that some­times possibly there may be some more then ordinary intimation of Gods will to some of his servants; For their persons, holy, humble, faithfull, and Orthodox.

For the things declared, [...]t may be they may be helped to apply some generall word in Scripture to a part [...]cular case.

But never thereby put upon o­thers either to believe or do any thing above, much lesse contrary to the Scripture, in all which our chief pretenders to Revelations are notoriously exorbitant; but the Scripture remaineth the square, and standing rule still; which the more others slight, and neglect, and blaspheme, the more let us ho­nour, and study, and stick to. And therefore take care that your otherwise well-furnished Libraries want not a Bible, as it hath been with some; that none of our Do­ctors may have cause with shame to confesse, as some of the Popish Schoole-Doctors have done, that when they were 50. years old, they [Page 308] had never read any of the Scri­pture, but what onely they met with in Hierom and the Canon-law: See Voetii disp. pag. 26. And as Carolostadius ac­knowledgeth that it was seven years after he was Doctor, that he began to read the Bible. Nay, post galeros & infulas, after some have been Bishops and Cardinals (Canus complaineth) Non Pro­phetas, Cani. loc. com. lib. 9. non Apostolos, non Evange­listas, sed Cicerones, Platones, &c. You should see in their hands not the Bible but Tully, or Plato, or Aristotle. Quibus Averroes Paulus est; Alexander Aphro­disaeus, Petrus; Aristoteles, Chri­stus; Plato non Divinus, sed Deus: to whom Averroes is their Paul, Aphrodisaeus their Peter, Ari­stotle in stead of Christ, and Pla­to no longer onely Divine, but a Deity: In all whose books some now adayes become so learned, that al­though they cannot finde Christ in them, yet they think they can spell salvation out of them. Sure I am, that Paul could not in them finde this Form of Sound Words in the Text, for that Timothy had [Page 309] heard from him; and so it was Apostolicall, not Philosophicall, and was in faith and love which is in Christ Jesus.

Which words contain the 4^th 4 particular in the Text, which se­veral In saith and love. Interpreters refer several wayes;

Some to Pauls preaching, viz. That he had preached them out of a principle of Faith, and out of that love which he bare to him in Christ Jesus.

Others to Timothy receiving: As telling him, that if he would hold them fast (as in the first words he exhorted him) it must be by faith and love which is in Christ Jesus.

I (as at first I said) with most and best Interpreters rather refer this clause to the subject matter which these Sound Words hold forth. It's faith and love, and that in Christ Jesus: for quae circa alia sunt sanè sana non sunt, as Espencaeus expresseth it.

Faith and love.

1. A most lovely paire, most loving sister Twins. Egregia bi­ga, [Page 310] [...], and therefore are Grotius in Philem. 5. usually met going hand in hand together up and down in our A­postles writings;

Love with Faith, Eph. 6. 28.

And Faith with Love, 1 Tim. 1. 14. 6. 11. 1 Thess. 3. 6.

And Faith working by love, Gal. 5. 6.

The work of Faith, and labour of Love, 1 Thess. 1. 3.

And what in Scripture are so joyned together, let them not in our hearts or lives be put asunder; All will prove Nothing if they be, 1 Cor. 13. 1, 2.

2. Of very large extent: And therefore from this very Text, made the two main parts of Divinity, which is, [...]; So Theophylact. [...]; So Oecumenius para­phraseth the Text, containing Cre­denda, Agenda, all things both concerning Doctrine and Conver­sation.

3. Especially and most expresly containing the substantials of god­liness; whence (to omit many things which I might observe) [Page 311] I desire to hint to you, what of all sound words, we are to hold fastest: Let Jet catch straws, but let the Loadstone draw Iron; let want on stomachs be greedy of trash, but let more healthfull constitutions feed on more solid meat: Let Nominals and Ratio­nals dispute, but let Reals beleeve and love; let light heads and vain hearts busie their brains with Notions and Niceties, (the onely oyle which feeds the blaze of many of our Saints zeal, but eateth out of them all the power of godliness) but let Faith and Love be the exercise of every solid and serious Christian. Oh had we more faith grounded on the word, we should have less error founded for the most part on our own phansy; and had we more love, either we should have fewer brea­ches, or they would be sooner healed and made up.

But we must be sure then that 5. In Christ Jesus. this Faith and Love be in Christ Jesus, which words contain the 5^th particular of the Text, and which some refer only to Love. [Page 312] In love which is in Christ Jesus; Grotius. others to both Faith and Love and so In Christ Jesus, is For Christ. So some,

Which Christ hath taught and expressed, so Erasmus: sicut Christus instituit, so Lombard, [...], so Oecu­menius.

But yet so as that most conceive Sausbout. Grotius. this clause to adde a restriction, telling us, that it is not every kinde of faith and love, that is to be held so fast, as here is pre­scribed, and so close stuck to; for we have now adays a great varie­ty of Creeds, Religions, and mishapen bodies of Divinity, and of Families of love.

As in the Apostles times seve­rall combinations of Hereticks, as there were Sects and Fraternities enough of Heathen Philosophers and their followers, whose books and disputes were often better then themselves, and yet both by some now adays, thought so good, that their charity concludes for their Salvation, and for every honest moral mans in every Religion, or [Page 313] of what ever perswasion. But shall we wrong God, to gratify men? or be so charitable to them, as to be injurious to Christ? by think­ing that he would needlesly and lavishly shed his blood to pur­chase that Salvation which they could compass without him, or at best, only to set open a more convenient passage to life, which they were able (though something about) to come to another way. For certain, many of the Primitive Fathers were of an other per­swasion, else so many of them would never have so much dispu­ted against them, and Justin Martyr must be judged too prodigal of his life in provoking Euseb. lib. 4. cap. 25. Crescens the Philosopher to be a means of taking it away, by cal­ling them Theeves and deceivers: and he said therein no more, then what Christ himself had before said of others like them, that all that came before him were theeves and robbers, and that the sheep did not hear them, John 10. 7, 8, 9. I wish we did not too much, and so come to want that [Page 314] Eare-mark, that either we would not read them so much, or the Scrptures more, and so prove ei­ther less Philosophers, or more Christians, I mean more spiritual, and then this Heathenish morality would appear, at least compara­tively, a flat dull thing, were we more acquainted with Christ, so as experimentally to know what that [...], that super-excellent knowledge of him meant all other knowledge, and things then would be nothing but loss and dung to us, Phil. 3. 7, 8. But it is because some want children, that they so play with Puppets, and they who could not obtain Penelope her self, took up with her Maids. But let divine sparks fly upward and we that are so studious of truth, let us above all study the truth of the Gospel, Gal. 2. 5. the truth as it is in Je­sus, Ephes. 4. 21. hold fast the faith which is in Christ Jesus, as it is in the Text.

And if it be that, Then be sure 6. Hold Fast. to hold it fast, which is the last particular in the Text, which is [Page 315] our duty to be pressed upon us as the Application of the whole, and as Christ said to the Church of Thyatira, unto you and as many as have not this doctrine (viz. of the Prophetess Jezabel) and which Revel. 2. 24, 25. have not known the depths of Satan, I will put upon you none other burden, but that which you have already, hold fast till I come. So all that I have at present in Commission from the Text for you, is onely to call upon you carefully, and with an awakened heart to remember the Apostles watch-word in it: [...] be sure that we hold fast, take heed that we be not juggled out of it, but that we be sure that we Have it; which is the first signification of the word and that we hold it, as the word, is often taken, Revel. 6. 9. and many other places [...], nay [...], Tit. 1. 9. hold we it so fast a­gainst all opposition that no strength of man or divel may force us from it, but that we may main­tain it against all.

1. It is Heavens pledge v. 14. with which God hath betrusted us, [Page 316] as our souls are our pledge, v. 12. which we trust God with, be we as carefull of his pledge, as we would have him be of ours: and although we should prove careless of ours, be sure we shall be called to an account for his: How sad will our doom be if our case prove like his, 1 King. 20. 39, 40.

2. It is our godly forefathers bequest which they have convey­ed to us their posterity; should not our care be alike to transmit it to ours? Psal. 78. 3, 4.

3. The martyrs have sealed it with their blood, which we shall prove guilty of through our un­faithfulness, as they are accounted to tread underfoot the son of God, and to account his blood an unholy thing who desert his truth, and despited the spirit of his grace, Heb. 10. 29.

4. It will be the best part of our childrens inheritance: as the Law was Jacobs, Deut. 33. 4. Look to it therefore, that at our last recko­ning our forefathers be not a­shamed of us, and our posterity at the Resurrection do no not [Page 317] rise up, and, I say not, call us blessed, as Prov. 31. 28. but curse us for betraying Gods truth, and our trust, and their and our own souls all together.

5. And remember from this word [...] hold fast, that it is not the catching at what we have not, but onely the holding fast what through Gods mercy we yet have; and therefore as Christ saith to the Church of Philadelphia, Hold fast what thou hast, let no man take away thy crown. It hath been the Crown of our English Church, if that in any measure have fallen from our head, now woe to us that we have so sinned, Lam 5. 16. and if we have any whit loosned our hand, it is now time to lay on faster hold then ever: if with those lovely Churches of Smyr­na and Philadelphia, our proper Cue for the present be not to hold fast what we have, ha­ving lost so much, yet at least with the decayed Churches of Ephesus and Sardis, let us [Page 318] Remember from whence we are Revel. 2. 5. 3. 3. fallen, and how we have once received and heard, and hold fast and repent. Repent that in any measure our hand-hold hath been loosned, and now the Second time take faster hold on that faith and truth, once delivered to the Saints: Hold Jude v. 3. Fast, is given in charge to many of those Churches, Revel. 2. and 3. both best and worst, but to him that overcometh, &c. is said to all. This holding fast may cost us tugging and con­tending; and this overcoming many and soar conflicts, but be we faithfull in the conflict, and then we may be sure of the Conquest, Magna est ve­ritas & praevalebit. For these things saith he that is holy and true, him that overcom­eth will I make a pillar in the Temple of my God, and he shall goe no more out, but I will write upon him the name of my God; and the name of the City of my God. [Page 319] He that hath an eare, let him hear what the Spirit saith to the Churches. Amen.

Tibi Domine Jesu, qui via es & veritas & vita: