A31961.xml

<TEI xmlns="http://www.tei-c.org/ns/1.0">
   <teiHeader>
      <fileDesc>
         <titleStmt>
            <title>An Exact collection of farewel sermons preached by the late London-ministers viz. Mr. Calamy, Mr. Watson, Mr. Jacomb, Mr. Case, Mr. Sclater, Mr. Baxter, Mr. Jenkin, Dr. Manton, Mr. Lye, Mr. Collins : to which is added their prayers before and after sermon as also Mr. Calamy's sermon for which he was imprisoned in Newgate : his sermon at Mr. Ashe's funeral and Dr. Horton's and Mr. Nalton's funeral.</title>
         </titleStmt>
         <editionStmt>
            <edition>
               <date>1662</date>
            </edition>
         </editionStmt>
         <extent>Approx. 710 KB of XML-encoded text transcribed from 187 1-bit group-IV TIFF page images.</extent>
         <publicationStmt>
            <publisher>Text Creation Partnership,</publisher>
            <pubPlace>Ann Arbor, MI ; Oxford (UK) :</pubPlace>
            <date when="2004-05">2004-05 (EEBO-TCP Phase 1).</date>
            <idno type="DLPS">A31961</idno>
            <idno type="STC">Wing C241</idno>
            <idno type="STC">ESTC R1910</idno>
            <idno type="EEBO-CITATION">09790390</idno>
            <idno type="OCLC">ocm 09790390</idno>
            <idno type="VID">44065</idno>
            <availability>
               <p>This keyboarded and encoded edition of the
	       work described above is co-owned by the institutions
	       providing financial support to the Early English Books
	       Online Text Creation Partnership. This Phase I text is
	       available for reuse, according to the terms of <ref target="https://creativecommons.org/publicdomain/zero/1.0/">Creative
	       Commons 0 1.0 Universal</ref>. The text can be copied,
	       modified, distributed and performed, even for
	       commercial purposes, all without asking permission.</p>
            </availability>
         </publicationStmt>
         <seriesStmt>
            <title>Early English books online.</title>
         </seriesStmt>
         <notesStmt>
            <note>(EEBO-TCP ; phase 1, no. A31961)</note>
            <note>Transcribed from: (Early English Books Online ; image set 44065)</note>
            <note>Images scanned from microfilm: (Early English books, 1641-1700 ; 1352:4)</note>
         </notesStmt>
         <sourceDesc>
            <biblFull>
               <titleStmt>
                  <title>An Exact collection of farewel sermons preached by the late London-ministers viz. Mr. Calamy, Mr. Watson, Mr. Jacomb, Mr. Case, Mr. Sclater, Mr. Baxter, Mr. Jenkin, Dr. Manton, Mr. Lye, Mr. Collins : to which is added their prayers before and after sermon as also Mr. Calamy's sermon for which he was imprisoned in Newgate : his sermon at Mr. Ashe's funeral and Dr. Horton's and Mr. Nalton's funeral.</title>
                  <author>Calamy, Edmund, 1600-1666.</author>
               </titleStmt>
               <editionStmt>
                  <edition>The last edition, being much enlarged and more perfect than any yet extant.</edition>
               </editionStmt>
               <extent>[4], 176, 251-441 p., [1] leaf of plates : ports.  </extent>
               <publicationStmt>
                  <publisher>s.n.],</publisher>
                  <pubPlace>[London :</pubPlace>
                  <date>1662.</date>
               </publicationStmt>
               <notesStmt>
                  <note>Reproduction of original in the Harvard University Library.</note>
               </notesStmt>
            </biblFull>
         </sourceDesc>
      </fileDesc>
      <encodingDesc>
         <projectDesc>
            <p>Created by converting TCP files to TEI P5 using tcp2tei.xsl,
      TEI @ Oxford.
      </p>
         </projectDesc>
         <editorialDecl>
            <p>EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.</p>
            <p>EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).</p>
            <p>The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.</p>
            <p>Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.</p>
            <p>Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.</p>
            <p>Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as &lt;gap&gt;s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.</p>
            <p>The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.</p>
            <p>Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).</p>
            <p>Keying and markup guidelines are available at the <ref target="http://www.textcreationpartnership.org/docs/.">Text Creation Partnership web site</ref>.</p>
         </editorialDecl>
         <listPrefixDef>
            <prefixDef ident="tcp"
                       matchPattern="([0-9\-]+):([0-9IVX]+)"
                       replacementPattern="http://eebo.chadwyck.com/downloadtiff?vid=$1&amp;page=$2"/>
            <prefixDef ident="char"
                       matchPattern="(.+)"
                       replacementPattern="https://raw.githubusercontent.com/textcreationpartnership/Texts/master/tcpchars.xml#$1"/>
         </listPrefixDef>
      </encodingDesc>
      <profileDesc>
         <langUsage>
            <language ident="eng">eng</language>
         </langUsage>
         <textClass>
            <keywords scheme="http://authorities.loc.gov/">
               <term>Sermons, English --  17th century.</term>
               <term>Dissenters, Religious --  England --  Sermons.</term>
            </keywords>
         </textClass>
      </profileDesc>
      <revisionDesc>
         <change>
            <date>2003-11</date>
            <label>TCP</label>Assigned for keying and markup</change>
         <change>
            <date>2004-01</date>
            <label>Apex CoVantage</label>Keyed and coded from ProQuest page images</change>
         <change>
            <date>2004-02</date>
            <label>Emma (Leeson) Huber</label>Sampled and proofread</change>
         <change>
            <date>2004-02</date>
            <label>Emma (Leeson) Huber</label>Text and markup reviewed and edited</change>
         <change>
            <date>2004-04</date>
            <label>pfs</label>Batch review (QC) and XML conversion</change>
      </revisionDesc>
   </teiHeader>
   <text xml:lang="eng">
      <front>
         <div type="frontispiece">
            <pb facs="tcp:44065:1" rendition="simple:additions"/>
            <p>
               <figure>
                  <head>The Farewell SERMONS of <list>
                        <item>M<hi rend="sup">r</hi>. <hi>Calamy</hi>
                        </item>
                        <item>M<hi rend="sup">r</hi>. <hi>Watson</hi>
                        </item>
                        <item>M<hi rend="sup">r</hi>. <hi>Sclater</hi>
                        </item>
                        <item>D<hi rend="sup">r</hi>. <hi>Iacomb</hi>
                        </item>
                        <item>M<hi rend="sup">r</hi>. <hi>Case</hi>
                        </item>
                        <item>M<hi rend="sup">r</hi>. <hi>Baxter</hi>
                        </item>
                        <item>M<hi rend="sup">r</hi>. <hi>Ienkins</hi>
                        </item>
                        <item>M<hi rend="sup">r</hi>. <hi>Lye</hi>
                        </item>
                        <item>D<hi rend="sup">r</hi>. <hi>Manton</hi>
                        </item>
                        <item>M<hi rend="sup">r</hi>. Ashes funerall</item>
                        <item>M<hi rend="sup">r</hi>. <hi>Collins.</hi>
                        </item>
                     </list>
                  </head>
               </figure>
            </p>
         </div>
         <div type="title_page">
            <pb facs="tcp:44065:1"/>
            <p>An EXACT COLLECTION OF Farewel Sermons, <hi>PREACHED</hi> By the late <hi>London-Ministers. VIZ.</hi>
               <list>
                  <item>Mr. <hi>Calamy,</hi>
                  </item>
                  <item>Mr. <hi>Watson,</hi>
                  </item>
                  <item>Dr. <hi>Iacomb,</hi>
                  </item>
                  <item>Mr. <hi>Case,</hi>
                  </item>
                  <item>Mr. <hi>Sclater,</hi>
                  </item>
                  <item>Mr. <hi>Baxter,</hi>
                  </item>
                  <item>Mr. <hi>Ienkin,</hi>
                  </item>
                  <item>Dr. <hi>Manton,</hi>
                  </item>
                  <item>Mr. <hi>Lye,</hi>
                  </item>
                  <item>Mr. <hi>Collins.</hi>
                  </item>
               </list> 
               <hi>To which is added,</hi> Their <hi>PRAYERS</hi> before and after Sermon. <hi>AS ALSO,</hi> Mr. <hi>Calamy's</hi> Sermon for which he was Im<g ref="char:EOLhyphen"/>prisoned in <hi>Newgate:</hi> His Sermon at Mr. <hi>Ashe's</hi> Funeral: And, Dr. <hi>Horton's</hi> at Mr. <hi>Naltons</hi> Funeral. <hi>The last Edition, being much Enlarged, and more Perfect, than any yet Extant.</hi>
            </p>
            <q>
               <bibl>2 SAM. 23. 1.</bibl> Now these are the last Words of <hi>David,</hi> the sweet Singer of <hi>Israel.</hi>
            </q>
            <p>Printed in the Year, 1662.</p>
         </div>
         <div type="publisher_to_the_reader">
            <pb facs="tcp:44065:2" rendition="simple:additions"/>
            <pb facs="tcp:44065:2" rendition="simple:additions"/>
            <head>THE PUBLISHERS TO THE READER.</head>
            <p>
               <seg rend="decorInit">T</seg>HE words of dying men usually are very serious, weighty, and much re<g ref="char:EOLhyphen"/>garded. The ensuing Notes, being the Preachers last Legacies to their several Congregations, a little be<g ref="char:EOLhyphen"/>fore their Civil, though Volun<g ref="char:EOLhyphen"/>tary, Death; by reason of the great Concourse of people that were then assembled in all Churches, to hear their dying Pastors preach
<pb facs="tcp:44065:3"/>
their own Funeral Sermons whilest they were yet alive; many being too distant from them, or too much di<g ref="char:EOLhyphen"/>sturbea by the crowd, fell short of their share and portion in them; others having lost much of what they committed to their memories, addressed themselves to their friends that writ: But it being found too tedious a work to satisfie the desires of all by Transcriptions, some who had taken after them as followeth, by the importunity of many, have been prevailed with, for the satis<g ref="char:EOLhyphen"/>faction of their friends, to expose their Notes to publick view. It is not to be expected (though all care and faithfulness hath been used) that the Picture should answer the Person in all things; what defects
<pb facs="tcp:44065:3"/>
therefore, in any kind, may be found herein, we humbly pray, may not be imputed to the Reverend Authors, but unto the Publishers hereof. We conceive we need not adde any thing to take off that clamour that is cast upon them, as if out of an hu<g ref="char:EOLhyphen"/>mour, faction, or which is worse, disobedience to Authority, they re<g ref="char:EOLhyphen"/>fused to conform; Enough is said by themselves, to give an account, why they chose to take up their Cross and follow Christ in a way of conscience and fidelity.</p>
            <p>Reader, we will detain thee no longer from partaking of the fruit we here present thee with; but con<g ref="char:EOLhyphen"/>clude, praying that the Lives of these worthy Ministers Hearers, may be their legible Epistles, seen
<pb facs="tcp:44065:4"/>
and read of all men; and that their Conversations may be such as be<g ref="char:EOLhyphen"/>comes the Gospel of Christ, that whether they (yet again) come and see them, or else be absent, they may hear of their affairs; that they stand fast in one spirit, striving to<g ref="char:EOLhyphen"/>gether for the Faith of the Gospel. <hi>Farewell.</hi>
            </p>
         </div>
      </front>
      <body>
         <div type="prayer">
            <pb n="1" facs="tcp:44065:4"/>
            <head>Mr. <hi>Calamy's</hi> Prayer at <hi>Aldermanbury.</hi>
            </head>
            <p>OH most Holy, and ever <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>lessed Lord God! thou fillest Hea<g ref="char:EOLhyphen"/>ven and Earth with thy presence, we pray thee fill all our hearts with the presence of thy Grace, and let it ap<g ref="char:EOLhyphen"/>pear that thou art in the midst of us, with that powerful assistance of thy Spirit, that we may receive a token of love from thee at this time. It is a singular favour that the doors of thy Sanctuary are open to us, and that yet we may meet together in thy Name, we pray thee con<g ref="char:EOLhyphen"/>tinue it to us, and sanctifie it to us, that every Sabbath may add to our Statur<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> in Iesus Christ. We confess we have forfeited all our mercies, we have heard much of God, and Christ, and Heaven with ou<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> ears, but there is little of God, Christ, and Heaven in our hearts.</p>
            <p>We confess, many of us by hearing Sermons, are grown Sermon<g ref="char:EOLhyphen"/>proof; we know how to scoff and mock at Sermons, but we know not how to live Sermons.</p>
            <p>It is a miracle of free Grace, that thou hast not taken thy Gospel from us ere this time; but thou art a merciful God, and though we cannot please thee, yet Mercy pleaseth thee; and we have no argument to bring along with us to beg thy <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>avour, but thy mercy in Iesus Christ.</p>
            <p>We pray thee, that thou wilt glorifie thy Sovereignty, in being gracious to us, and pardon our many and great transg essions.</p>
            <p>Thou makest use of the malice of men for thy glory, thou killest <hi>Goliah</hi> with his own sword, oh help us to put our trust in thee, thou that canst kill and cure by killing.</p>
            <p>Bless these Nations of <hi>England, Scotland,</hi> and <hi>Ireland,</hi> and find out yet a way to save us; pour down thy blessings upon the head and heart of our Sovereign <hi>CHARLES</hi> by thy Grace, King of <hi>Great Britain;</hi> thou hast done great things for him, let him do great things for thee; bless him in his Royal Consort, in his Royal Relations, in his Council; bless the Magistrates and Ministers o<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> this Realm; Lord for<g ref="char:EOLhyphen"/>give us, for we live as if we had been delivered to work wickedness, we cannot sin at so cheap a rate as others do, we pray thee humble us under our great and grievous sins, give us Repentance unto Salvation, and a lively faith through the bloud of <hi>Jesus Christ:</hi> quicken our graces, for<g ref="char:EOLhyphen"/>give our sies, make alive our souls: let us be such as thou wouldst have us to be; make us Christians, not only by an outward profession, but an inward conversation; that we may live in Heaven while we are on Earth, and come to Heaven when we shall leave the Earth.</p>
            <p>To that purpose, bless thy <hi>Word</hi> un<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>o us at this time, and give us all grace, to make conscience what we hear and how we hear; And all for <hi>Jesus Christ</hi> his sake, to whom with thy <hi>blessed Self</hi> and <hi>Spirit,</hi> be all glory and honour<g ref="char:punc">▪</g>
            </p>
            <closer>Amen.</closer>
         </div>
         <div type="sermon">
            <pb n="2" facs="tcp:44065:5"/>
            <head>Mr. <hi>Calamy's</hi> Farewell Sermon. <hi>August</hi> 17. 1662.</head>
            <epigraph>
               <bibl>2 SAM. 24. 14.</bibl>
               <q>And David said unto Gad, I am in a great strait; let us fall now into the hand of the Lord (for his mercies are great) and let me not fall into the hand of man.</q>
            </epigraph>
            <p>IN which words we have three Parts.</p>
            <list>
               <item>1. <hi>Davids</hi> great perplexity and distress, <hi>I am in a great strait.</hi>
               </item>
               <item>2. <hi>Davids</hi> resolution.
<list>
                     <item>1. <hi>Affirmative,</hi> Let us fall into the hand of the Lord.</item>
                     <item>2. <hi>Negative,</hi> Let me not fall into the hand of Man.</item>
                  </list>
               </item>
               <item>3. We have the Reason of <hi>Davids</hi> choice, <hi>for the mercies of God are great.</hi> The mercies of wicked men are cruel: <hi>therefore let me not fall into the hands of men.</hi> But the mercies of God are many, and great: therefore <hi>let u<gap reason="illegible" resp="#APEX" extent="1+ letters">
                        <desc>•…</desc>
                     </gap> now fall into the hands of God.</hi>
               </item>
            </list>
            <p>1. For the first, that is, <hi>Davids</hi> great Distress, wherein we must speak,</p>
            <p>1. To the distress it self: Then</p>
            <p>
               <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>
               <g ref="char:punc">▪</g> To the person thus perplexed: <hi>I am in a great strait: David</hi> a great man, <hi>David</hi> a godly man.</p>
            <p>1. In the perplexity it self, we shall consider: <list>
                  <item>1. The reality of this perplexity.</item>
                  <item>2. The greatness of it.</item>
               </list>
            </p>
            <p>1. For the reality of it: after <hi>David</hi> had sinned in numbring the people, God sends the Prophet <hi>Gad</hi> to him, and puts three things to his choice, as you may
<pb n="3" facs="tcp:44065:5"/>
read in <hi>vers.</hi> 12. God was determined to make <hi>David</hi> smart for numbring the people, but leaves it to <hi>Davids</hi> liberty, whether he would have seven years famine, or three months to flee before his enemies, or three dayes pestilence: This was a posing Question, and <hi>David</hi> had cause to be in a great strait; for these objects are not a<g ref="char:EOLhyphen"/>miable in their own nature, they are objects to be avoi<g ref="char:EOLhyphen"/>ded and declined; in the first view of them they seem to be equally miserable, therefore <hi>David</hi> had cause to say, He was in a great strait.</p>
            <p>2. This perplexity was not only real, but exceeding great: <hi>I am in a great Strait:</hi> and there are two things made it so great.</p>
            <p>1. The greatness of the punishments proposed, Fa<g ref="char:EOLhyphen"/>mine, Sword, and Plague: these are the three beesoms with which God sweeps mankind from off the earth: these are Gods three iron-whips, by which he chastisetl<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> sinful man: these are the three arrows shot out of the quiver of Gods wrath, for the punishment of man: they are, as one calleth them, <hi>Tonsurae humani generis.</hi> In <hi>R<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>
               </hi> 6. you shall read of four Horses, when the four first Seals were opened: A white-horse, a red-horse, a black<g ref="char:EOLhyphen"/>horse, and a pale horse: after Christ had ridden on the white-horse, propagating the Gospel, then followes the red-horse, a type of War; then the black-horse, an Hi<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>roglyphick of Famine: then the pale-horse, the emblem of Pestilence. Now God was resolved to ride on one of these horses, and <hi>David</hi> must choose upon which God should ride; this was a great Strait: Let me present <hi>Da<g ref="char:EOLhyphen"/>vid,</hi> lifting up his eyes to Heaven, and speaking to God thus; O my God, what is this message thou <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> thou offerest me three things; I am in a strait<g ref="char:punc">▪</g> 
               <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> which to refuse, but which to choose I <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> the Land of <hi>Cannan,</hi> a Land flowing with <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> shall this Land endure seven years famine, <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap>
               <pb n="4" facs="tcp:44065:6"/>
into a Wilderness, and dis-peopled? And shall I, whose hands thou hast taught to fight, and whose fingers to war, shall I that have subdued all my enemies, shall I in my old age, and all my Captains, flie three months be<g ref="char:EOLhyphen"/>fore our enemies, and be driven to caves and rocks to hide our selves? O thou my God, who art my refuge, shall I and my people be a prey to the pestilence that walketh in darkness, and destruction that walketh at noon day? O my God, I know not what to do, <hi>I am in a great Strait.</hi>
            </p>
            <p>2. The second reason why this strait was so great, was, because of the guilt of sin that lay on <hi>Davids</hi> spirit: for <hi>David</hi> knew that this severe message was the fruit of the sin he committed in numbring the people. But you will say, Why, was it a sin in <hi>David</hi> to number the people: <hi>Moses</hi> had often numbred the people: three times, and it was not counted sin <hi>Iosephus</hi> answereth, The sin of <hi>Da<g ref="char:EOLhyphen"/>vid</hi> was, because he did not require the half-shekel, which he was to have had from all were numbred, <hi>Ex.</hi> 30, 12, 13. Others say, He sinned in numbring all ages, whereas he was to number but from twenty years: but these are but conjectural Reasons. I conceive the <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>in of <hi>David</hi> was because he did it without a lawful Cal, and for an unlaw<g ref="char:EOLhyphen"/>ful End. <hi>Sine causa legitima:</hi> he sinned in the manner rather then in the matter: for there was no cause for him to number the people, but <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap>
               <g ref="char:punc">▪</g> 
               <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>nd no end, but vain glory: <hi>Go through all the tribes of Israel and number the people, that I may know the number of my people,</hi> ver. 2. <hi>Davids</hi> heart was li<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>red <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>p with p<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ide and creature<g ref="char:EOLhyphen"/>confidence: he begins to boast of the multitude of his people, and to trust in an arm of flesh; therefore God sends the Prophet to <hi>David</hi> to p<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ick the bladder of his p<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ide; as if God should say, I will teach you to number the people by lessening the number of your people. Now the burden of his sin did add much to the
<pb n="5" facs="tcp:44065:6"/>
burden of this heavy message: <hi>Ver.</hi> 13. <hi>After</hi> David <hi>had numbred the people, his heart smote him:</hi> the message smites him, and his heart smites him, and <hi>he said, I have sinned greatly in that which I have done: now I beseech thee, take away the iniquity of thy servant, for I have done very foolish<g ref="char:EOLhyphen"/>ly.</hi> If <hi>David</hi> had been to suffer this great punishment out of love to God, or for a good Conscience, he would not have been so distressed: There are two sorts of straits in Scripture: some, suffered for God and a good Con<g ref="char:EOLhyphen"/>science: and there are straits, suffered for sin.</p>
            <p>1. There are straits suffered for God and a good Conscience, <hi>Heb.</hi> 11. 36, 37. Those Martyrs there were driven to great straits: but these were straits for God and a good Conscience, and these straits were the Saints greatest enlargements, they were so sweetned to them by the consolations and supportations of Gods Spirit; a Prison was a Paradise to them, <hi>Heb.</hi> 10. 34. they took joyfully the spoiling of their goods, <hi>Act.</hi> 5. 41. they departed from the presence of the Council, rejoycing that they were counted worthy to suffer shame for his name. Straits for a good Conscience are great En<g ref="char:EOLhyphen"/>largements; therefore <hi>Pul</hi> gloryeth in this strait, <hi>Paul a prisoner,</hi> &amp;c.</p>
            <p>2. There are straits suffered for sin, and these are en<g ref="char:EOLhyphen"/>venomed by the guilt of sin: sin puts poyson into all our distresses and perplexities. Now such was the strait into which <hi>David</hi> was now driven: it was a strait caused by sin, and that made it so unwelcome and uncomforta<g ref="char:EOLhyphen"/>ble: so that from hence I gather this Observation;</p>
            <p>Doct. <hi>That sin and iniquity brings Persons and Nations in<g ref="char:EOLhyphen"/>to marvellous labyrinths and perplexities: into true, re<g ref="char:EOLhyphen"/>al, and great molestations: a man free from sin, is free in the midst of straits; a man guilty of sin, is in a stra<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>t in the midst of freedom.</hi>
            </p>
            <p>After <hi>Adam</hi> had sinned in eating of the forbidden
<pb n="6" facs="tcp:44065:7"/>
fruit, the whole world was a prison to him: Paradise it self was an Hell to him, he knew not where to hide him<g ref="char:EOLhyphen"/>self from the presence of God. After that <hi>Cain</hi> had mur<g ref="char:EOLhyphen"/>dered his brother <hi>Abel,</hi> he was brought into such a strait, that he was afraid that every one that met him would slay him. Alas poor <hi>Cain,</hi> how many was there then in the world? we read but of his father and mother, yet such was his distress, that he cryeth out, every one that met him would slay him, <hi>Gen.</hi> 4. 14. Into what a strait did sin bring the old world? The deluge of sin brought a deluge of water to drown them. Into what a strait did sin bring <hi>Sodom</hi> and <hi>Gomorrah?</hi> The fire of lust raigning in <hi>Sodom</hi> and <hi>Gomorrah,</hi> brought down fire from Heaven to destroy them. Sin brings external, internal, and eternal straits upon persons and Nations.</p>
            <p>1. Sin brings external straits; sin brings Famine, Sword, and Plague; sin brings Agues and Feavours, Gout and Stone, and all manner of Diseases: yea, sin brings death it self, which is the wages of sin. Read <hi>Levit</hi> 26. and <hi>Deut.</hi> 28. and you will see a black role of curses, which were the fruit of sin. Sin brought <hi>Sion</hi> in<g ref="char:EOLhyphen"/>to <hi>Babilon;</hi> and when the Jews had murdered Christ, forty years after they were brought into that distress, when the City was besieged by <hi>Titus</hi> and <hi>Vespasian,</hi> that they did eat one another, the mother did eat her child. And whereas <hi>David</hi> had a choice which of the three he would have, either Famine, Plague, or Sword; the poor Jews had all three concatenated together in the siege: Sin brings all manner of external Plagues.</p>
            <p>2. Sins bring Persons &amp; Nations into internal straits: sin brings soul-plagues, which are worse than bodily plagues: sin brings hardness of heart, blindness of mind, a spirit of slumber, a reprobate sense; sinne brings a spiritual famine upon a Land; it brings a famine of the Word, <hi>Amos</hi> 8. 11. sin causes God to take away the
<pb facs="tcp:44065:7"/>
Gospel from a people: Sin brings internal plagues: sin awakens Conscience, and fills it full of perplexities: Into what a strait did sin drive <hi>Iudas,</hi> after he had be<g ref="char:EOLhyphen"/>trayed Christ? Into what a strait did sin drive <hi>Spira?</hi> Saint <hi>Paul</hi> gloryed in his tribulations for God: but when he speaks of his sin, he cryeth out, <hi>O miserable man that I am, Who shall deliver me from this body of death? Da<g ref="char:EOLhyphen"/>vid</hi> a valiant man, when he speaks of sin, he saith, They are too heavy a burden for him to bear: <hi>Awounded Con<g ref="char:EOLhyphen"/>science who can bear!</hi> saith the Wise man.</p>
            <p>3. Sin bringeth eternal straits: O the strait that a wicked man shall be brought into, at the great and dreadful day of Judgment, when all the world shall be on fire about him! when he shall call to the Mountains to hide him, and to the rocks to cover him from the wrath of God: then will he cry out with <hi>David, I am, O Lord, in a great strait.</hi> And when the wicked shall be condemned to Hell, who can express the straits they then shall be in, <hi>Bind them hand and foot, and cast them in<g ref="char:EOLhyphen"/>to everlasting darkness: Matth.</hi> 25. When a wicked man shall be bound with everlasting chains of darkness, then he will cry out, <hi>I am in a great strait.</hi> Consider what <hi>Dives</hi> saith to <hi>Abraham:</hi> he desires that <hi>Lazarus</hi> might but dip the tip of his finger in water, and that he might cool his tongue: not his whole body, but his tongue: but that would not be granted.</p>
            <p>It is impossible the tongue of man should set out the great straits the damned suffer in Hell, both in regard of the greatness and everlastingness of them.</p>
            <p>This is all I shall say for the Explication.</p>
            <p>
               <hi>Use</hi> 1. I chiefly aim at the Application: Doth sin bring Nations and Persons into external, internal, and eternal straits? then this sadly reproves those that choose to commit sin to avoid perplexity. There are thousands in <hi>England</hi> guilty of this, that, to avoid poverty, will
<pb facs="tcp:44065:8"/>
lye, cheat, and cozen, and to gain an Estate, will sell God and a good Conscience: and to avoid the loss of estate and imprisonment, will do any thing: they will be sure to be of that Religion which is uppermost, be it what it will. Now give me leave this morning to speak three things to these sorts of men: and, O that my words might prevail with them!</p>
            <p>1. Consider; It is sin only that makes trouble to de<g ref="char:EOLhyphen"/>serve the name of trouble; for, when we suffer for Gods sake, or a good Conscience, these troubles are so sweet<g ref="char:EOLhyphen"/>ned by the Consolations of Heaven, that they are no troubles at all: therefore in Q. <hi>Maries</hi> days the Martyrs wrote to their friends out of Prison, <hi>If you knew the Com<g ref="char:EOLhyphen"/>forts we have in prison, you would wish to be with us: I am in prison before I am in prison,</hi> saith Master <hi>San<g ref="char:EOLhyphen"/>ders.</hi>
            </p>
            <p>Famous is the story of the three Children: they were in a great strait when cast into the fiery Furnace; Bind them hand and foot, and cast them into the Furnace; but when they were there, they were unbound, <hi>Dan.</hi> 3. 25. saith <hi>Nebuchadnezzar, Did not we cast three men bound, into the midst of the fire? and lo, I see four men loose, walking in the midst of the fire, and the form of the fourth is like the Son of God.</hi> I have often told you, when three are cast into the fire for a good Conscience, God will make the fourth: therefore, I say, straits and sufferings for God are not worth the name of straits. <hi>David</hi> was often driven into straits. 1 <hi>Sam.</hi> 30. 6. he was sore distressed, when his Town was burnt, and his Wives and Children taken captive by the <hi>Amalekites:</hi> I, but that was a distress of danger, not of sin: therefore he encourageth himself in the Lord his God, <hi>Iehosaphat</hi> was in a great strait, 2 <hi>Chron.</hi> 20. 12. <hi>We know not what to do,</hi> saith he: this was a strait of danger, not caused by his sin, and God quickly delivered him: but the strait that <hi>David</hi> was
<pb n="9" facs="tcp:44065:8"/>
in, was caused by his sin, and that made it so bitter. I am loth to enlarge here: St. <hi>Paul</hi> was in a great Strait <hi>Phil.</hi> 3. 23. but this was a blessed strait, an Evangelical strait, saith Saint <hi>Chrysostom, He knew not, whether to die for his own sake, or to live for the Churches sake, were best;</hi> he was willing to adjourn his going to Heaven for the good of the people of God: Nay, Christ was in a strait, <hi>Luk.</hi> 12. 15. I have a Baptism to be baptized withall, and how am I straitned till it be accomplished? I am to shed my blood for my Elect: that is the Baptism he speaks of.</p>
            <p>This was a strait of dear affection to the Elect of God: all these were blessed straits: but now, straits caused by sin, these are imbittered and e<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>venomed by the guilt of sin and sense of Gods Wrath. It is sin that maketh straits deserve the name of straits: there<g ref="char:EOLhyphen"/>fore you are spiritually mad that commit sin to avoid straits.</p>
            <p>2. There is more evil in the least sin, than in the greatest outward calamity whatsoever: this the world will not believe: therefore St. <hi>Austin</hi> saith, <hi>That a man ought not to tell a lie, though he might save all the world from hell: for there is more evil in one lie, than there is good in the salvation of all the world.</hi> I have often told you the story of Saint <hi>Austin:</hi> saith he, <hi>If hell were on one side, and <gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>in on the other, and I must choose one; I would choose Hell rather then Sin: for God is the Author of Hell, but it is blas<g ref="char:EOLhyphen"/>phemy to say, He is the Author of sin.</hi> There is a famous sto<g ref="char:EOLhyphen"/>ry of <hi>Charles</hi> the ninth, King of <hi>France:</hi> he sent a message to the Prince of <hi>Condy,</hi> a zealous Protestant, gives him three things to choose, either to go to Mass, or to be put to death, or to suffer banishment all his life long: saith he, <hi>Primum, Deo juvante, nunquam eligam: The first (God helping) I will never choose<g ref="char:punc">▪</g> I abhor the idolatry of the Mass: but for the two other, I leave it to the choice of the</hi>
               <pb n="10" facs="tcp:44065:9"/>
               <hi>King <gap reason="illegible" resp="#APEX" extent="1 word">
                     <desc>〈◊〉</desc>
                  </gap> do <gap reason="illegible" resp="#APEX" extent="1 word">
                     <desc>〈◊〉</desc>
                  </gap> he pleases: there is more evil in the le<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>st sin then the greatest misery.</hi>
            </p>
            <p>3. The third thing I would have you consider, is that whosoever goeth out of God's way to avoid danger, <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>hall certainly meet with greater danger. <hi>Balaam</hi> went out of God's way, <hi>Numb.</hi> 22. 22. and God sent an Angel with a drawn sword, and he riding upon an Ass, <hi>vers.</hi> 26. the Angel stood in a narrow place, where was no way to go from the right hand or from the left: if his Ass had not fallen under him, he had been run through by the sword of the Angel. <hi>Ionah</hi> for fear of the King of <hi>Ni<g ref="char:EOLhyphen"/>
                  <gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>veh</hi> went out of God's way, but he met with a mighty tempest, he met with a Whale: What do you do, when you commit sin? you make way to be cast into the eter<g ref="char:EOLhyphen"/>nal prison of hell: you destroy your precious souls, to save your perishing bodies.</p>
            <p>
               <hi>Use.</hi> 2. If sin be the father and mother of all perplexi<g ref="char:EOLhyphen"/>ty and distresses, then, I beseech you, let us above all things in the world abhor sin: all the curses of the Bible are all due only to a sinner; and all the curses not named in the Bible: for that is observable, <hi>Deut.</hi> 28. 36. every plague that is not written in the book shall light upon him: There are strange punishments to the workers of iniquity, <hi>Iob</hi> 31. 3. Is not destruction to the wicked a strange punishment to the workers of iniquity? sin it bringeth the sinner to little ease: little ease at death, little ease at the day of judgement, and little ease in hell, tribulation and anguish: the word in the Greek is <gap reason="foreign">
                  <desc>〈 in non-Latin alphabet 〉</desc>
               </gap>, little ease to every soul that doth iniquity. Oh my beloved, will you promise me to look upon sin, and consider it in all its woful consequents, as the father, mother and womb out of which come external, eternal, and internal straits? more particularly, there are twelve sins I especially com<g ref="char:EOLhyphen"/>mand you to take heed of and avoid:</p>
            <list>
               <pb facs="tcp:44065:9"/>
               <item>1. Take heed of Covetousness: the love of the world will pierce you through with many sorows; the love of money is the root of all evil; the love of the world drowns men in perdition.</item>
               <item>2. Take heed of the sin of Pride: into what woful straits did pride bring <hi>Haman!</hi> God crossed him in what he most desired: God made him hold the stirrup, while <hi>Mordecay</hi> rode in triumph; and God hanged him on the Gallows which he had made for <hi>Mordecay.</hi>
               </item>
               <item>3. Take heed of Drunkenness; look not on the wine when it gives its colour in the cup, <hi>&amp;c.</hi> drunkenness will bring you into snares: It will bite like a Serpent, and sting like an Adder, <hi>&amp;c.</hi>
               </item>
               <item>4. Take heed of disobedience and rebellion against the Commandments of God: it brought <hi>Ionah</hi> to his three nights and three dayes in the Whale's belly.</item>
               <item>5. Take heed of fornication, and adultery; and all uncleanness; this brought <hi>Sampson</hi> to a woful strait: this brought <hi>David</hi> and <hi>Solomon</hi> into great perplexity.</item>
               <item>
                  <p>6. Take heed of oppression, and all acts of injustice: this brought <hi>Ahab</hi> into a great strait, insomuch that the dogs licked his blood.</p>
                  <p>Take heed of unnecessary familiarity with wicked men: this brought <hi>Iehosaphat</hi> into a great strait.</p>
               </item>
               <item>8. Take heed of misusing the Prophets of God: this made God destroy the children of <hi>Israel</hi> without reme<g ref="char:EOLhyphen"/>dy, 2 <hi>Chron.</hi> 36. 15, 16.</item>
               <item>9. Take heed of coming prophanely to the Lord's Table; this brought the Church of <hi>Corinth</hi> into a great distress, insomuch as the Apostle saith, <hi>For this cause ma<g ref="char:EOLhyphen"/>ny among you are sick, and many weak, and many fallen asleep.</hi>
               </item>
               <item>10. Take heed of loathing the Manna of your souls: this brought the people of <hi>Israel</hi> into woful misery; that God destroyed all their carcasses in the wilderness, save <hi>Ioshua</hi> and <hi>Cal<gap reason="illegible" resp="#APEX" extent="1+ letters">
                        <desc>•…</desc>
                     </gap>b.</hi>
               </item>
               <item>
                  <pb n="12" facs="tcp:44065:10"/>Take heed of slighting the Gospel: this brought Queen <hi>Mary</hi>'s persecution, as many learned and godly men that fled for Religion's sake out of the Land, have confessed: Their unthankfulness for, and unfruitfulness under the Gospel in King <hi>Edward</hi> the sixth's time, brought the persecution in Queen <hi>Mary</hi>'s time.</item>
               <item>11. Take heed of losing your first Love: that makes God threaten to take away his Candlestick.</item>
               <item>12. Take heed of prophaning the Christian Sab<g ref="char:EOLhyphen"/>bath, which is much prophaned every where, a day that Christ by his resurrection from the dead hath consecra<g ref="char:EOLhyphen"/>ted, to be kept holy to God: Certainly if the Jews were so severely punished for breaking the Sabbath, which was set apart in memory of the Creation; surely God will severely punish those that break the Sabbath set apart in memory of Christ's Resurrection. May be, some will say, I have committed many of these sins, but am not brought into any strait. Remember, it was nine months after <hi>David</hi> had n<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>mbred the people, before he was in this strait: but as sure as God is in heaven, sin will bring straits sooner or later; though a sinner live au hundred years, yet shall he be accursed: May be, thy prosperity makes way for thy damnation: and this is thy greatest distress, that thou goest on in sin and pro<g ref="char:EOLhyphen"/>sperest.</item>
            </list>
            <p>
               <hi>Use</hi> 3. If sin bringeth a Nation into marvellous laby<g ref="char:EOLhyphen"/>rinths, learn what great cause we have to fear that God should bring this Nation into great distress, because of the great abominations are committed in the midst of it: Our King and Soveraign was in great straits in the dayes of his banishment, but God hath delivered him: God hath delivered this Nation out of great straits; but alas, we requite God evil for good, and instead of repenting of old sins, we commit new sins. I am told there are new oaths invented, oaths
<pb n="13" facs="tcp:44065:10"/>
not fit to be named in any place, much less here: Cer<g ref="char:EOLhyphen"/>tainly the drunkenness and adultery, the oppression and injustice, the bribery and Sabbath-breaking, the vain and wicked swearing and for-swearing, this Nati<g ref="char:EOLhyphen"/>on is guilty of, must of necessity provoke God to say of us, as he did of them in <hi>Ieremiah</hi> 15. 29. <hi>Shall I not visit for these things, saith the Lord?</hi> Shall not my soul be avenged on such a Nation as this? God will not only punish us, but be avenged on us. There is no way to avoid a national desolation but by a national re<g ref="char:EOLhyphen"/>formation.</p>
            <p>Lastly, learn what cause, you of this Congregation and Parish, what cause you have to expect that God should bring you into great straits, because of your great unthankfulness and unfruitfulness under the means of Grace, you that have so long enjoyed the Gospel; you have had the Gospel in this place in great abundance; Doctor <hi>Taylor</hi> he served one apprenticeship in this place; Doctor <hi>Staughton</hi> served another apprentice<g ref="char:EOLhyphen"/>ship; and I, through divine Mercy, have served three apprenticeships, and half another almost, among you; you have had the Spirit of God seven and thirty years in the faithful ministry of the Word, knocking at the door of your hearts, but many of you haue hardened your hearts. Are there not some of you, I only put the question, that begin to loath the Manna of your souls, and to look back towards <hi>Egypt</hi> again? Are there not some of you have itching ears, and would fain have. Preachers that would feed you with dainty phrases, and begin, not to care for a Minister that unrips your Consci<g ref="char:EOLhyphen"/>ences, speaks to your hearts and souls, and would force you into heaven by frighting you out of your sins? Are there not some of you, that by often hearing Sermons are become Sermon-proof, that know how to sleep and scoff away Sermons. I would be glad to say, there
<pb n="14" facs="tcp:44065:11"/>
are but few such; but the Lord knoweth there are too <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>oo many that by long preaching get little good by preaching; insomuch that I have often said it, and say it now again, There is hardly any way to raise the price of the Gospel-Ministry, but by the want of it: And that, I may not <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>latter you, you have not profited under the means you have enjoyed; therefore you may justly ex<g ref="char:EOLhyphen"/>pect God may bring you into a strait, and take away the Gospel from you: God may justly take away your Mi<g ref="char:EOLhyphen"/>nisters by death or other wayes. H<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> you not lost your first love? Why did God take away the Gospel from the Church of <hi>Ephesus,</hi> but because they lost their first Love? Are you not like the Church of <hi>Laodicea,</hi> that are neither hot nor cold? therefore God may justly spew you out of his mouth: what God will do with you, I know not<g ref="char:punc">▪</g> a few weeks will determine: God can make a great change in a little time: we leave all to God: but in the mean time let me commend one Text of Scripture to you<g ref="char:punc">▪</g> 
               <hi>Ierem.</hi> 13. 16. <hi>Give glory to the Lord your God, be<g ref="char:EOLhyphen"/>fore he cause darkness, and before your feet stumble upon the dark mountains, and while you look for light, he turn it into the shadow of death, and make it gross darkness.</hi> Verse 17. <hi>But if you will not hear, my soul shall weep in secret places for your pride, and mine eyes shall weep sore, and run down with tears, because the Lords flock is carried away captive.</hi> Give glory to God by confessing and repenting of your fins, by humbling your souls before the Lord, before darkness come, and Who knoweth but this may pre<g ref="char:EOLhyphen"/>vent darkness?</p>
         </div>
         <div type="sermon">
            <pb n="15" facs="tcp:44065:11"/>
            <head>Mr. <hi>Calamy's</hi> Sermon Preached at <hi>Alderman-Bury</hi> Church, <hi>Dec.</hi> 28. 1662. For which he was Imprisoned in <hi>Newgate.</hi>
            </head>
            <epigraph>
               <bibl>1 Sam. 4. 13.</bibl>
               <q>And when he came, Lo, <hi>Ely</hi> sate upon a seat by the way side, waiting; for his heart trembled for the Ark of God.</q>
            </epigraph>
            <p>THat you may the better understand these words you must know that whatsoever God threatn'd against old <hi>Ely,</hi> in the second and third Chap<g ref="char:EOLhyphen"/>ters, because he did not restrain hi<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> wicked So<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> from their lewd Courses, is here Executed in this Chapter <g ref="char:punc">▪</g> therefore we read, there were four thousand Israelites slain by the Philistines; And the Elders of Israel met together to consult how to repair this great losse<g ref="char:punc">▪</g> th<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> confesse, it was the Lord that had smitten them<g ref="char:punc">▪</g> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> say they, <hi>Wherefore hath the Lord smitten us to day before the Philistines:</hi> And they conclude, the way to repair this their loss, it was, to fetch the Ark of the Covenant of the Lord from <hi>Shiloh,</hi> and carry it into the <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> whereupon they appoint <hi>Hophni</hi> and <hi>Phinehas</hi> to <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> it, whereby they imagined that the presence of the A<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>k would save them from ruin, but herein they were mise<g ref="char:EOLhyphen"/>rably mistaken; for, this judgment befel them not be<g ref="char:EOLhyphen"/>cause the Ark was not in the Camp, but because th<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> sin was in the Camp: The Ark of the Covenant would not preserve those that had broken Covenant with God<g ref="char:punc">▪</g> And therefore there was a great slaughter of the <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap>
               <g ref="char:punc">▪</g> li<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>es, and were slain thirty thousand men, and <hi>H<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>
                  <g ref="char:punc">▪</g>
               </hi> and <hi>Ph<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>
               </hi> were slain, and the Ark it <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap>.
<pb n="16" facs="tcp:44065:12"/>
But what was old <hi>Eli</hi> doing? He was ninety and eight years old, and was not able to go to the Bat<g ref="char:EOLhyphen"/>tel, but sits upon a seat by the way-side near the Battel; and there he sits, thinking what shall become of the Ark: <hi>And lo, Ely sate upon a seat by the way side, watching: for his heart trembled for the Ark of God,</hi> for fear lest the Ark should be taken: He was not troubled, what should be<g ref="char:EOLhyphen"/>come of his two Sons, or what should become of the people of Israel, but what should become of the Ark of God.</p>
            <p>In the words are three parts.</p>
            <list>
               <item>1. Old <hi>Elies</hi> solicitousness for the Ark.</item>
               <item>2. Old <hi>Elies</hi> heart-trembling for fear of the Ark.</item>
               <item>3. Old <hi>Elies</hi> preferring the safety of the Ark before the safety of his two Sons, Wife, and Children.</item>
            </list>
            <p>
               <hi>He sate upon a Seat by the way-side watching, for his heart trembled for the Ark of God.</hi>
            </p>
            <p>But what was the Ark of God? why should old <hi>Elies</hi> heart tremble for fear of the Ark?</p>
            <p>I Answer: This Ark was the holiest of all the things of God; it was so holy, that it made every place holy where it came, 2 <hi>Chron.</hi> 8. 11 <hi>And Solomon brought up the daughter of Pharoah, out of the City of David, into the House that he had built for her: for he said, My wife shall not dwell in the House of David King of Israel, because the places are holy, whereunto the Ark of the Lord hath come.</hi> This Ark was the dwelling place of God, it was the ha<g ref="char:EOLhyphen"/>bitation of God, <hi>Psal.</hi> 99. 1. <hi>The Lord Reigneth, he sitteth between the Cherubims.</hi> Now these Cherubims were pla<g ref="char:EOLhyphen"/>ced over the Ark: it was the speaking place of God; he met his people there, and there he gave an answer to them: <hi>Exod.</hi> 25. 21, 22. <hi>And thou shalt: put the Mercy-seat above upon the Ark and in the Ark thou shalt put the Testimony that I shall give thee: And there will I meet with thee, and I will commune with thee from above</hi>
               <pb n="17" facs="tcp:44065:12"/>
               <hi>
                  <gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>he Mercy-seat, from between the two Cherubims which are <gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>pon the Ark of the Testimony, of all things I shall give thee <gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>n commandement unto the children of Israel.</hi> This <hi>Ark</hi> was Gods Foot-stool, and all the people of God wor<g ref="char:EOLhyphen"/>shipt before the Foot-stool of God, <hi>Psal.</hi> 99. 5. <hi>Exalt ye the Lord our God, and worship at his footstool, for he is holy.</hi> The <hi>Ark,</hi> it was the glory and the strength of <hi>Israel, Psal.</hi> 78. 61. <hi>And he delivered his strength into captivity, and his glory into his enemies hand; And it was the terror of the enemies of God:</hi> And therefore when the <hi>Ark</hi> came into the Battel, the <hi>Philistines</hi> were a<g ref="char:EOLhyphen"/>fraid, and said, <hi>Wo unto us, for God is come down into the Camp:</hi> And indeed this <hi>Ark</hi> was called <hi>Iehovah,</hi> Num. 10. 35. <hi>And it came to pass, when the Ark set forward, that</hi> Moses <hi>said, Rise up, Lord, and let thine enemies be scat<g ref="char:EOLhyphen"/>tered: And when it rested, he said, Return, O Lord, unto the many thousands of</hi> Israel. In a word, the <hi>Ark</hi> was a pledge, and a visible symptom of Gods gracious presence with his people; as long as the <hi>Ark</hi> was saved, they were saved; and when the <hi>Ark</hi> was with them, Gods presence was with them; but when the <hi>A<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>k</hi> was gone, God was gone; his comfor<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ing pre<g ref="char:EOLhyphen"/>sence, his protecting presence, and his preserving pre<g ref="char:EOLhyphen"/>sence: And therefore no wonder that this good old man sate watching here for fear of the <hi>Ark.</hi> I call him, good old man: Many are of opinion that he was not good, because he suffered his Sons to be so wicked; and indeed his fault was great, but surely he was a good man, and I have two reasons to prove it: First, in tha<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> he took the punishment of his iniquity so patiently; <hi>It is the Lord, let him do what seemeth him good.</hi> And se<g ref="char:EOLhyphen"/>condly, he was a good man, as appears, in the Text, by his solicitousness for the <hi>Ark: He sate trembling,</hi> &amp;c.</p>
            <p>Now this <hi>Ark</hi> was a Type of three things.</p>
            <list>
               <item>First, I<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap> was a Type of Jesus Christ; for God spake
<pb facs="tcp:44065:13"/>
From the <hi>Ark:</hi> so God speaks to us by Christ.</item>
               <item>Secondly, It was a Type of the Church of Christ: for <gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>s the <hi>Ark</hi> was the preserver of the two Tables of the Law, so the Church of Christ is the preservative of the Scriptures.</item>
               <item>Thirdly, The <hi>Ark</hi> was a Type of the Ordinances of Christ: for as God did communicate himself by the <hi>Ark,</hi> so God by his Ordinances communicates his Counsels, comforts and graces unto his people: The Ordinances of Christ, they are the <hi>Oraculum</hi> by which he conveys himself unto his people. Thus I have shew'd you what the <hi>Ark</hi> was.</item>
            </list>
            <p>I shall gather two Observations from the words:</p>
            <list>
               <item>1. That when the Ark of God is in danger of being lost, the people of God have thoughtful heads, and trembling hearts.</item>
               <item>2. That a true child of God is more troubled, and more solicitous what shall become of the Ark, then what shall become of Wife and Children or Estate.</item>
            </list>
            <p>I shall begin with the first.</p>
            <p>Doct. <hi>That when the Ark of God is in danger of being lost, the people of God have thoughtful heads and trem<g ref="char:EOLhyphen"/>bling hearts.</hi>
            </p>
            <p>Or, if I may put this Doctrine into a Gospel-dress, take it thus:</p>
            <p>
               <hi>That when the Gospel is in danger of losing, when Gospel-Ordinances are in danger of being lost, and Gospel-Ministers in danger of losing; that then the people of God have trembling heads, and careful and solicitous hearts about it.</hi>
            </p>
            <p>Mark what I say: I say not, when the Ark is lost; for that was death to old <hi>Ely,</hi> that broke his neck: and it cost the life of <hi>Ely's</hi> daughter in Law: when the <hi>Ark</hi> of God was taken she took no comfort in her child, though a man-child she regarded: <hi>For the glory is depar<g ref="char:EOLhyphen"/>ted from</hi> Israel, <hi>the Ark of God is taken.</hi>
            </p>
            <p>
               <pb facs="tcp:44065:13"/>I say not when the <hi>Ark</hi> of God is lost: but I say when it is in danger of losing: when the Gospel is in danger, the Ministers of the Gospel in danger, and the Ordi<g ref="char:EOLhyphen"/>nances in danger to be lost; then the people of God have trembling hearts, and careful heads. When God threatned the <hi>Israelites,</hi> that he would not go with them they were troubled for the loss of Gods presence, and would not put on their ornaments, <hi>Exod.</hi> 33. 3, 4. <hi>I will not go in the midst of thee, for thou art a stiffneck<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>d people, lest I consume thee in the way: And when the people heard these evill tidings they mourned and no man did put on his or<g ref="char:EOLhyphen"/>naments:</hi> 1 Sam. 7. 2. <hi>And it came to pass, while the Ark abode in Kiriath-jearim, that the time was long, for it was twenty years, and all the house of Israel lamented after the Lord:</hi> that is, after the presence of God, speaking from the <hi>Ark.</hi> 2 <hi>Sam.</hi> 11. 10, 11. <hi>David</hi> would have had <hi>Uriah</hi> to have gone down to his house and made merry: <hi>And Uriah said unto David, the Ark, and Israel, and Iudah a<g ref="char:EOLhyphen"/>bide in Tents, and my Lord Ioab, and the Servants of my Lord are incamped in open fields: shall I then go into mine house to eat and to drink, and to lie with my Wife? As thou liv<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>st, and as thy soul liveth, I will not do this thing.</hi> 1 King. 19. 10. <hi>And Elijah said I have been very zealous for the Lord God of Hosts: for the children of Israel have forsaken thy Covenant, thrown down thine Altars, and slain thy Prophets with the swerd, and I, even I only am left, and they seek my life to take it away.</hi> Thus you see when the Ark is in danger, the people of God mourn and are sorrowful.</p>
            <p>And there be four Reasons, why the people of God are so much troubled when the Ark of God is in danger.</p>
            <p>
               <hi>Reas.</hi> 1. Because of the great love they bear to the <hi>Ark</hi> of God; As <hi>God loveth the gates of Sion, more then all the dwellings of Iacob, Psal.</hi> 87. 2. So the people of God love the Ordinances of God, and the faithful Ministers
<pb n="20" facs="tcp:44065:14"/>
of Christ, <hi>Psal.</hi> 26. 8. <hi>Lord, I have loved the habitation of thy house, and the place where thine honour dwelleth. Psal.</hi> 27. 4. <hi>One thing have I desired of the Lord, that I will seek after, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to enquire in his Temple.</hi> Now, love stirreth up the affections: As young <hi>Croesus,</hi> though he were dumb, yet seeing his Father like to be Killed, cryed out, <hi>Do not kill my Father:</hi> Such is the love of the Saints of God to the <hi>Ark,</hi> that they can<g ref="char:EOLhyphen"/>not be silent, they cannot but tremble when they see the <hi>Ark</hi> in danger: <hi>And for Sions sake they cannot hold their peace: and they cannot be silent until the Lord make the Righteousness thereof go out like brightness, and the Salvation thereof as a Lamp that burneth.</hi>
            </p>
            <p>2. The people of God are troubled at this, because of the interest they have in the <hi>Ark</hi> of God: Now, inte<g ref="char:EOLhyphen"/>rest stirreth up affections, as when another mans house is on fire: as you had a lamentable and sad providence this last week, and it is not to be forgotten, how sudden<g ref="char:EOLhyphen"/>ly in all our feastings, God may dash all our mirth. Now consider, how were they affected that had an in<g ref="char:EOLhyphen"/>terest in those that were burned: so the people of God have an interest in the <hi>Ark:</hi> God is the Haven of a Child of God, the portion and inheritance of a Child of God; and when God begins to forsake them, they can<g ref="char:EOLhyphen"/>not but be afflicted and troubled: The Ordinances of God are the Jewels of a Christian, and the Treasure of a Christian; and the losse of them cannot but trouble them: And Jesus Christ is the joy of a Christian, and therefore when Christ is departing, they cannot bu<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> be much afflicted at it.</p>
            <p>3. The people of God are much troubled when th<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> 
               <hi>Ark</hi> is in danger, because of the mischiefs that com<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> upon a Nation when the <hi>Ark</hi> of God is lost: wo be <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> that Nation when the <hi>Ark</hi> is gone. The Heathens ha<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>
               <pb facs="tcp:44065:14"/>
the Image of <hi>Apollo,</hi> and they conceived, that as lon<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> as that Image was preserved amongst them, they coul<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> never be worsted, but be preserved; and the <hi>Romans</hi> had a Buckler, upon which they had a Tradition, that as long as that Buckler was preserved, <hi>Rome</hi> could not be taken. Shall I give a hint, and set it out a little in five particulars.</p>
            <list>
               <item>1. When the Ark of God is taken, then the wayes of <hi>Sion</hi> mourn, and none come to the Solemn Assemblies: It was the complaint of the Church, <hi>Lament. 1. 4.</hi> That is matter of sadness.</item>
               <item>2. When the Ark of God is taken, then the Ministers of Christ are driven into Corners: And that is matter of heart<g ref="char:EOLhyphen"/>trembling.</item>
               <item>3. When the Ark of God is taken, then the souls of many are in danger: when the Gospel is gone, your souls are in haz<g ref="char:EOLhyphen"/>zard: There is cause of sadness.</item>
               <item>4. Then do the Enemies of God Blaspheme, and are ready to say, <hi>Where is your God?</hi> then do the Enemies of God Triumph, <hi>Psal. 42. 10. As with a Sword in my Bones mine Enemies reproach me: while they say dayly un<g ref="char:EOLhyphen"/>to me, Where is thy God?</hi>
               </item>
               <item>5. Then is Iesus Christ trampled under foot, and the Or<g ref="char:EOLhyphen"/>dinances of God defiled and trampled on; and then Blasphemy and Atheism comes in like an Armed man.</item>
            </list>
            <p>4. The people of God must needs tremble when the <hi>Ark</hi> is in danger, because of their accessariness to the losing of the <hi>Ark;</hi> and this was that which made old <hi>Ely</hi> so much troubled, because he knew it was for his sin that God suffered the <hi>Ark</hi> to be taken: He knew that his not punishing his two Sons, was one great cause of that great slaughter the people of <hi>Israel</hi> met withall, and that made him tremble. There is no per<g ref="char:EOLhyphen"/>son here in this Congregation, but his heart will tell him, he hath contributed something towards the loss
<pb facs="tcp:44065:15"/>
of the <hi>Ark.</hi> None of us so holy but our consciences must accuse us, we have done something that might cause God to take the <hi>Ark</hi> from us: And therefore Mr. <hi>Brad<g ref="char:EOLhyphen"/>ford,</hi> that blessed Martyr, said in his Prayer, <hi>Lord it was my unthankfulness for the Gospel, that brought in Popery in Queen</hi> Maries <hi>dayes: and my unfruitfulness under the Gospel, that was the cause of the untimely death of King</hi> Edward <hi>the Sixth: And those that fled in Queen</hi> Maries <hi>dayes, sadly complained that they were the cause of Gods taking away the Gospel from</hi> England. O Beloved, it is for thy sin and my sin, that the <hi>Ark</hi> of God is in danger; and therefore the Lord give us trembling solicitous hearts, what shall become of the <hi>Ark.</hi>
            </p>
            <p>I come now to Application.</p>
            <p>
               <hi>Use</hi> 1. If this be the property of a true child of God to be solicitous when the <hi>Ark</hi> of God is in danger, and to have such a trembling heart for fear of the <hi>Ark,</hi> then this is a certain sign there are but few that are the children of God in truth. O where is the man, and where is the woman, that like old <hi>Ely,</hi> sits watching and trembling for fear of the <hi>Ark!</hi> And that will appear by these Reasons.</p>
            <p>First, In reference to the many sins in this Nation; for let me tell you, there is not one sin for which God ever took away the <hi>Ark</hi> from any people, but it is to be found in <hi>England:</hi> Did the Church of <hi>Ephesus</hi> lose the Candlestick, because they had lost their first love? And have not we lost our first love to the Gospel, and to the Ordinances? And did the Church of <hi>Laodicea</hi> lose the Candlestick, because of <hi>lukewarmness?</hi> and are not we <hi>lukewarm?</hi> Did the people of <hi>Israel,</hi> as here in the Text, lose the <hi>Ark,</hi> because they abhor<g ref="char:EOLhyphen"/>red the offering of God? and do not we do so? Are not the sins of <hi>Israel</hi> amongst us? the sins of <hi>Germany,</hi> and the sins of all other Nations about us? And can any man
<pb facs="tcp:44065:15"/>
here before God this day, in this Congregation, that considers the great unthankfulness of this Nation, and the great prophanesse and wickednesse of this Nation, but they may conclude the <hi>Ark</hi> is in danger, and God may justly take the <hi>Ark</hi> from us?</p>
            <p>I might tell you of the drunkennesse, adultery, cove<g ref="char:EOLhyphen"/>tousness, injustice, and uncharitableness, &amp;c. that doth abound amongst us; and I might tell you of Sanctuary sins, prophanation of Sabbaths and Sacraments, out un<g ref="char:EOLhyphen"/>thankfulnesse, and unfruitfulnesse, and unworthy walk<g ref="char:EOLhyphen"/>ing under the Gospel: And you of this place, God may very well take the <hi>Ark</hi> even from you. And indeed it was the great interest I had in you, the which while I live I shall ever own; and that great affection and re<g ref="char:EOLhyphen"/>spect I had to you, that I would not send you home this day without a Sermon, and let you go without a blessing. Now, can any of you in this Parish, and this Congregation; can any of you say, God may not justly take the Gospel from you?</p>
            <p>Secondly, Shall I adde, the discontents and divisions in the Nation, as Christ saith, <hi>A Nation divided against it self cannot stand;</hi> but I leave these things to your con<g ref="char:EOLhyphen"/>siderations; I do believe there is none here but will confesse the <hi>Ark</hi> of God is in danger to be lost. But now where are our old <hi>Elys,</hi> to sit watching and trembling for fear of the <hi>Ark?</hi> Where is <hi>Phinehas</hi> his Wife, that would not be comforted, because the <hi>Ark</hi> of God was taken? Where are our <hi>Moses</hi>'s? our <hi>Elijah</hi>'s? our <hi>Uriah</hi>'s? Where are they that lay to heart the dangers of the <hi>Ark?</hi> You complain of Taxes, and decay of Tra<g ref="char:EOLhyphen"/>ding; of this civil burden, and that civil burden; but where is the man or the woman that complains of this misery, the losse of the <hi>Ark?</hi> Most of you are like <hi>Gallio,</hi> he cared not for these things; if it had been a civill m<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ter, then he would have medled with it; but for
<pb n="24" facs="tcp:44065:16"/>
Religion, he cared not for that: every man is troubled about <hi>meum</hi> and <hi>tuum,</hi> about civil concernments; but who laies to heart, who regards, what shall become of Religion? There is a strange kind of indifferency<g ref="char:punc">▪</g> and lukewarmnesse upon most peoples spirits; so they may have their Trading go on, and their civill Burdens re<g ref="char:EOLhyphen"/>moved, they care not what becomes of the <hi>Ark.</hi> There is a Text of Scripture, I shall not spend much time in opening it, but I would have you well consider it, <hi>Hos.</hi> 7. 9. <hi>Strangers have devoured his strength, and he know<g ref="char:EOLhyphen"/>eth it not: yea gray hairs are here and there upon him, yet <gap reason="illegible" resp="#APEX" extent="1 word">
                     <desc>〈◊〉</desc>
                  </gap> knoweth not.</hi> Shall I say, gray hairs are upon the Gospel? I come not hither to prophecy: I say not, the Gospel is dying, but I say it hath gray hairs: for you have had the Gospel a hundred years and above, and therefore it is in its old age: and I dare challenge any Schollar to shew me an example of any Nation that hath enjoyed the Gospel for a hundred years together. Now that gray hairs is at a hundred years, is no wonder: well, gray hairs are here and there, and yet no man layeth it to heart.</p>
            <p>Now shal I spend some time to shew you what a great sin it is, not to be affected with the danger that the <hi>Ark</hi> of God is in: Consider but three particulars.</p>
            <p>First, it is a sign you do not love the Gospel: if you had any love to it, you would be troubled more for the danger of the <hi>Ark,</hi> then for any outward danger what<g ref="char:EOLhyphen"/>soever.</p>
            <p>Secondly, it is a sign you have no interest in the Gos<g ref="char:EOLhyphen"/>pel, for interest wil stir up your affections: it is a sign you are not concerned in the Gospel, for if you were con<g ref="char:EOLhyphen"/>cerned in it, you would be affected with it; as those that were interessed in those persons in that lamentable fire the last week, it is impossible but they should be affect<g ref="char:EOLhyphen"/>ed: <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>nd so it is asign you have no interest in God and
<pb n="25" facs="tcp:44065:16"/>
Christ, if your hearts do not tremble for fear of the loss of the <hi>Ark.</hi>
            </p>
            <p>But thirdly, there is a curse of God pronounced a<g ref="char:EOLhyphen"/>gainst all those that do not lay to heart the afflictions of <hi>Ioseph,</hi> Amos 6. 1, 2, 3, 4, 5, 6. <hi>Wo be to them that are at ease in</hi> Sion, <hi>and trust in the mountain of</hi> Samaria: <hi>ye that put far away the evil day: that lye upon beds of Ivory, and stretch themselves upon their Couches: that eat the Lambs out of the flock, and the Calves out of the midst of the stall: that chant to the sound of the Viol, and invent to themselves instruments of Musick: that drink Wine in bowles, and annoint themselves with the chief ointments: but they are not grieved for the afflictions of Ioseph.</hi> Wo be to you that injoy your fulness of outward things, and make merry therewith, and never consider the afflictions of Gods people, and the danger of the Ark.</p>
            <p>
               <hi>Use</hi> 2. For exhortation, To beseech you all, that God by a providence hath so unexpectedly brought this day to hear me; (and there may be a good providence in it, possibly I may do good herein:) I say, let me beseech you all, to declare, you are the people of God in deed and in truth, by following the example of old <hi>Ely,</hi> to be very solicitous for the Ark of God; and let me ex<g ref="char:EOLhyphen"/>hort you to five particulars,</p>
            <p>First, let me perswade you to believe, that the Gos<g ref="char:EOLhyphen"/>pel is not entailed upon <hi>England: England</hi> hath no Let<g ref="char:EOLhyphen"/>ters Patents of the Gospel; the Gospel is removea<g ref="char:EOLhyphen"/>ble: God took away the <hi>Ark</hi> and forsook <hi>Shilo,</hi> and he did not only take away the <hi>Ark,</hi> but the Temple also; he unchurched the <hi>Iews,</hi> he unchurched the seven Churches of <hi>Asia,</hi> and we know not how soon he may unchurch us: I know no warrant we have to think that we shall have the Gospel another hundred year<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>: God knows how to remove his Candlestick, but not to destroy it: God doth often remove the Church, but doth
<pb facs="tcp:44065:17"/>
not destroy it: God removed his Church out of the <hi>East,</hi> as the Greek Churches were famous Churches, but God removed them, and now the <hi>Turk</hi> overspreads that Country.</p>
            <p>Secondly I would perswade you, that <hi>Englands Ark</hi> is in danger to be lost: were it only for the <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ins of <hi>Eng<g ref="char:EOLhyphen"/>land,</hi> those prodigious iniquities amongst us, and that strange unheard of ingratitude that is in the Land: but I will say no more of that, because I would speak no<g ref="char:EOLhyphen"/>thing but what becomes a sober Minister of the Gospel.</p>
            <p>Thirdly, I would perswade you, and O that I could raise you up to old <hi>Elies</hi> practise: <hi>He sat watching, for his heart trembled for fear of the Ark:</hi> He had a thought<g ref="char:EOLhyphen"/>ful head, and aking heart, for the <hi>Ark</hi> of God that was in danger: And that I might move you to this, consider what a sad condition we are in if the <hi>Ark</hi> be taken: what will your Estate do you good? or what will all your concernments do you good, if the Gospel be gone? Wherein doth <hi>England</hi> exceed other places? there is more wealth in <hi>Turkie</hi> then in <hi>England:</hi> And the Heathen Nations have more of the glory of the world, then any Christian King hath: What is the glo<g ref="char:EOLhyphen"/>ry of <hi>England?</hi> What is the glory of Christianity but the Gospel? If the Gospel be gone, our glory is gone. Pray, remember <hi>Eli</hi> his Daughter in Law, the wife of <hi>Phinehas:</hi> she hearkened not though a Man-Child was born, and would receive no comfort, but called his name <hi>I<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>habod:</hi> for the glory is departed from <hi>Israel,</hi> the <hi>Ark</hi> of God is taken: O when the glory is gone, who would desire to live! I am loath to tell you the story of <hi>Chrysostom,</hi> he was but one man, yet when he was banished <hi>Constantinople,</hi> the people all petitioned for him, and said, <hi>They could as well lose the Sun out of the Firmament as lose</hi> Chrysostom <hi>from among them.</hi>
            </p>
            <p>
               <pb facs="tcp:44065:17"/>Fourthly, Let me perswade you not to mourn immo<g ref="char:EOLhyphen"/>derately, neither be discouraged: I would willingly speak something to comfort you before I leave you, I know not by what strange providence I came here this day, and the Lord knows when I shall speak to you a<g ref="char:EOLhyphen"/>gain: therefore I would not send you home comfortless: O therefore, mourn not as without hope; for I have four arguments to perswade me, that the <hi>Ark</hi> of God will not be lost, though it be in danger of losing.</p>
            <p>First, because God hath done great things already for this Nation: and I argue like <hi>Manoahs</hi> wife: Surely, if God had intended to destroy us, he would not have done that he hath done for us; He that hath done so much for us, will not now forsake us. And therefore, though our hearts tremble, yet let them not sink within us.</p>
            <p>Secondly, I argue from the abundance of praying<g ref="char:EOLhyphen"/>people that are in this Nation, there are many that night and day pray unto God that the <hi>Ark</hi> may not be taken: and let me assure you, God did never forsake a praying and reforming people. When God intends to destroy a Nation, and take away the <hi>Ark,</hi> he takes away the spirit of Prayer, but where God gives the spirit of Prayer, there God will continue the <hi>Ark.</hi> You all know, that if there had been but ten good men in those five Cities God would have spared them: We have many hundreds that fear God in this Nation, that do not give God rest, but night and day pray unto God for this Land: And who knows but, for their sakes, God will spare the <hi>Ark?</hi>
            </p>
            <p>Thirdly, another ground of comfort is this, that God hath hitherto dealt with <hi>England</hi> not by way of Rule, but by way of Prerogative. We have had unchurching sins all the Reign of Queen <hi>Elizabeth,</hi> and of King <hi>Iames:</hi> and the godly Ministers have been threatned ruine, from year to year: but God hath hitherto saved <hi>England</hi> by way of Prerogative. God hath spared us, be<g ref="char:EOLhyphen"/>cause
<pb facs="tcp:44065:18"/>
he will spare us: according to that Text, <hi>I will be gracious to whom I will be gracious.</hi> God will not be tyed to his own rule: and, Who knoweth but God will deli<g ref="char:EOLhyphen"/>ver us?</p>
            <p>Fourthly, another ground of comfort is, that God is now pouring out his Vials upon Antichrist, and all this shall end in the ruine of Antichrist: God is pour<g ref="char:EOLhyphen"/>ing forth his Vials upon the Throne of the Beast; and all these transactions shall end in the ruin of Antichrist: Though some drops of these Vials may light upon the reformed Churches, and they smart for a while, and God may severely punish them; yet it will be but for a little while, but the Vials shall be poured out, upon Antichrist: God may scourge all the reformed Churches before these Vials be poured o<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>t, and per<g ref="char:EOLhyphen"/>secutions may go through them all, the which I call drops of these Vials: but the Vials are intended for Antichrist, and shall end in the ruin of Antichrist: and whatsoever becomes of us, yet our children, and our childrens children shall see the issue of the Vials pour<g ref="char:EOLhyphen"/>ed out upon the Whore of <hi>Babylon:</hi> This I speak for your comfort.</p>
            <p>Fifthly, I am to exhort you, that you would all of you contribute your utmost endeavour, to keep the <hi>Ark</hi> of God from being taken: and here I shall shew you,</p>
            <list>
               <item>1. What the Magistrate should do.</item>
               <item>2. What the Minister should do.</item>
               <item>3. What the People should do.</item>
            </list>
            <p>First, What the Magistrate should do. I shall say but little of them, because I am not now to speak to them. They are to use their Authority for the setling of the <hi>Ark;</hi> for the <hi>Ark</hi> of Covenant will be like the <hi>Ark</hi> of <hi>Noah,</hi> always floating upon the waters, until the Magi<g ref="char:EOLhyphen"/>strates settle it. Thus <hi>David</hi> 2 <hi>Sam.</hi> 6. 1, 2. he gather<g ref="char:EOLhyphen"/>ed together all the chosen men of <hi>Israel,</hi> thirty thou<g ref="char:EOLhyphen"/>sand
<pb facs="tcp:44065:18"/>
to fetch home the <hi>Ark.</hi> So <hi>Solomon,</hi> he assembleth the Elders of <hi>Israel,</hi> and the heads of the Tribes, the Nobles, the chief of the Fathers of the children of <hi>Is<g ref="char:EOLhyphen"/>rael</hi> unto <hi>Ierusalem,</hi> with a great a deal of pomp, to bring up the <hi>Ark</hi> of the Covenant of the Lord into its place. O that God would incourage our Nobles and Magistrates, that they might be solicitous to settle the <hi>Ark:</hi> Magistrates must not do as the <hi>Philistines:</hi> they had the <hi>Ark,</hi> but what did they do with it? They set it up in the house of <hi>Dagon,</hi> but <hi>Dagon</hi> and the <hi>Ark</hi> could never agree: Where false Religion comes in at one door, the true Religion goes out at the other; you must not put the <hi>Ark</hi> and <hi>Dagon</hi> together.</p>
            <p>Secondly, What must the Ministers do to keep the <hi>Ark</hi> from losing? They must endeavour after holiness; the <hi>Ark</hi> will never stand steddy, nor prosper upon the shoulders of <hi>Hophni</hi> and <hi>Phinehas.</hi> A wicked, prophane, drunken Ministry will never settle the <hi>Ark;</hi> it must be the sober, pious, godly ministers that must do it: How ho<g ref="char:EOLhyphen"/>ly must they be, that draw nigh to the God of holiness?</p>
            <p>Thirdly, What must the people of God do, that the <hi>Ark</hi> may not be lost? There be five things I shall com<g ref="char:EOLhyphen"/>mend unto you, and then commend you to God.</p>
            <list>
               <item>1. You must not Idolize the Ark.</item>
               <item>2. You must not undervalue the Ark.</item>
               <item>3. You must not pry into the Ark.</item>
               <item>4. You must not meddle with the Ark without a lawful cal.</item>
               <item>5. You must keep the Covenant of the Ark.</item>
            </list>
            <p>First, <hi>You must not Idolize the Ark:</hi> that was the sin of the people in the Text; they thought the very presence of the <hi>Ark</hi> would excuse them, and keep them safe, and therefore they carryed the <hi>Ark</hi> into the Camp: though they reformed not, and repented not, yet they thought the <hi>Ark</hi> would save them.</p>
            <p>So many there, be that think the <hi>Ark</hi> will save them,
<pb facs="tcp:44065:19"/>
though never so wicked: but nothing will secure a Na<g ref="char:EOLhyphen"/>tion but repentance and reformation.</p>
            <p>Secondly, <hi>Do not undervalue the Ark:</hi> this was <hi>Mi<g ref="char:EOLhyphen"/>chals</hi> sin, 2 <hi>Sam.</hi> 6. 14, 15, 16. <hi>When</hi> David <hi>danced before the<g ref="char:punc">▪</g> Ark, and</hi> Michal <hi>mocked him, and despised him in her heart:</hi> but, saith he, <hi>it was before the Lord, and if this be vile, I will be more vile.</hi> Some men begin to say, What need we any Preaching, will not Prayers serve? Others say<g ref="char:punc">▪</g> What needs so much Preaching, will not once a day serve? Now this is to undervalue the <hi>Ark:</hi> therefore let us say, as <hi>David,</hi> If to Preach the Word, if to fast and pray for the Nation: <hi>If this be vile, then I will be more vile.</hi>
            </p>
            <p>Thirdly, <hi>We must not pry into the Ark:</hi> this was the sin of the men of <hi>Bethshemesh,</hi> 1 Sam. 6. 19. <hi>They looked into the Ark, and God smote them, and cut off fifty thousand and threescore men.</hi> Be not too curious in searching where God hath not discovered or revealed; For example, there be great thoughts of heart, when God will deliver his people, and set his Churches at liberty; And many men talk much of the year 1666. that shall be the year wherein Antichrist shall be destroyed: And there are strange impressions upon the hearts of many learned men, as to this year; some go to the year 1669. and others pitch upon other times; but truly, if you will have my judgement, and I am glad of this opportunity to tell you, <hi>This is to pry too much into the Ark:</hi> Remember the Text, <hi>Act.</hi> 1. 17. <hi>It is not for you to know the times or the seasons which the Father hath put in his own power.</hi> And thus to conclude upon any particular time, if you find you are deceived, it is the way to make you Atheists, and that afterwards you shall believe nothing: And those Ministers do no service, or rather ill service to the Church of God, that conclude of times and sea<g ref="char:EOLhyphen"/>sons.</p>
            <p>
               <pb facs="tcp:44065:19"/>A Popish Author saith, that in the year <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap>, there was a general belief over the Christian world, that the day of judgement should be that year; but when they saw it hapned not, they fell to their old sinning a<g ref="char:EOLhyphen"/>gain: and were worse then before, and believed no<g ref="char:EOLhyphen"/>thing. Well Gods time is the best, therefore let not us pry too much into the <hi>Ark.</hi>
            </p>
            <p>Fourthly, you must not meddle with the <hi>Ark,</hi> unless you have a lawful Call to meddle with it. This was the sin of <hi>Uzza,</hi> 2 <hi>Sam.</hi> 6. 6, 7. the <hi>Ark</hi> was in danger of falling, and the goodman, meaning no hurt, to keep up the <hi>Ark,</hi> took hold of it; but he destroyed himself and made a breach, and hindred the carrying of the <hi>Ark.</hi>
            </p>
            <p>We had a great disorder heretofore: abundance of well-meaning people usurped upon the Ministerial Of<g ref="char:EOLhyphen"/>fice: they were afraid the <hi>Ark</hi> was falling, and there<g ref="char:EOLhyphen"/>fore they touched the <hi>Ark,</hi> they laid hold on the <hi>Ark:</hi> but their touching the <hi>Ark</hi> hath undone the <hi>Ark,</hi> and themselves too. O take heed of touching the <hi>Ark.</hi>
            </p>
            <p>Fifthly, If ever you would preserve the <hi>Ark,</hi> then keep the Covenant of the <hi>Ark,</hi> keep the Law which the <hi>Ark</hi> preserves: the <hi>Ark</hi> was a place wherein the Law was kept, the two Tables; keep the Law, and God will keep the <hi>Ark:</hi> but if you break the Law, you will forfeit the <hi>Ark:</hi> The <hi>Ark</hi> was called the <hi>Ark</hi> of the Covenant; keep Covenant with God, and God will preserve the <hi>Ark:</hi> but if you break the Covenant of the <hi>Ark,</hi> the Covenant made in Baptism, and that Cove<g ref="char:EOLhyphen"/>nant often renewed in the Sacrament: if you break Co<g ref="char:EOLhyphen"/>venant, God will take away the <hi>Ark.</hi>
            </p>
         </div>
         <div type="prayer">
            <pb n="32" facs="tcp:44065:20"/>
            <head>Mr. <hi>Watson's</hi> Prayer at <hi>Walbrook.</hi>
            </head>
            <p>
               <hi>O</hi> Lord God, All our springs are in thee. It is good for us to draw <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>igh to thee through Iesus Christ; Thou art all ful<g ref="char:EOLhyphen"/>ness, the quintessence of all sweetness, the Center of all bles<g ref="char:EOLhyphen"/>sedness; thou art the Father of our Lord Iesus Christ, and in him our Father, thou art our light, thou givest us these blessed oppor<g ref="char:EOLhyphen"/>tunities of enjoying communion with thy self, God blessed for ever.</p>
            <p>These mercies are forfeited mercies, we have abused the blessings of thy house, we have grieved thy blessed spirit; therefore it is just with thee to deprive us of these comforts, and to make us know the worth of these mercies by the want of them.</p>
            <p>Lord, we desire to judge our selves, that we may not be condemned with the world; righteous art thou, O Lord, and just in all thy judge<g ref="char:EOLhyphen"/>ments; we confess, we are unworthy to have any converse with so holy a God; we are polluted dust and ashes, not worthy to tread thy Courts, and it is of thy mercy that we are not consumed. How often have we pluckt fruit from the forbidden tree? We have sinned presumptnously; against the clearest Light, and the dearest Love always have we sinned; thy footsteps have dropt fatness: thou hast shown mercy to us; but the better thou hast been to us, the worse we have been to thee: thou hast loaded us with thy mercies, and we have wearied thee with our sins; when we look into our selves, oh the poison of our natures; what ever the Leper did touch, was unclean; thus do we by our spiritual leprosi<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> infect our Holy things; our Prayers had need have pardon, and our tears had need have the blood of sprinkling to wash them; how vain are our Vows? how sensual are our affections We confess, we are untuned and unstrung for every Holy action; we are never out of tune to sia, but always out of tune to pray: we give the world our male affections, and our strongest desires; we should use this world as if we used it not, and alas we pray as if we prayed not, and serve thee as if we served thee not; there is not that reverence, nor that devotion, nor that activeness of saith that there should be. Lord, if thou shouldest say, Thou woul<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>st pardon all our sins to this time, only judge us for this prayer, we unto us: what breathing<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> of unbelief and hypocrisie is there now, when we approach unto thee<g ref="char:punc">▪</g> we pray thee pardon us for Christs sake; Who can tell how o<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>t he dot<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> offend? we can as well reckon the drops of the Ocean, as number <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> sins: we have filled the number of the Nations sins, but have not fill<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> thy bottle with our tears. This is that that doth exceedingly aggravate <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> sins, that we cannot mourn for sin; we can grieve for our losses, but <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap>
               <pb n="33" facs="tcp:44065:20"/>
cannot mourn for our unkindnesses; we have crucified the Lord of life; sin has not only defiled us, but hardened us; nothing can melt us but the love of Christ, nothing can soften us but the blood of Christ: oh<g ref="char:punc">▪</g> withold not thy mercies from us, oh help us to eat the Passeover with bitter herbs, let us look on Christ and weep over him, let us look on a broken Christ with broken hearts, and on a bleeding Christ, with bleeding hearts: let us mourn for our dis-ingenuity, that we should grieve that God that <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>
               <g ref="char:EOLhyphen"/>wayes doing us good. Oh humble us for our unkindness, and for <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> sake blot out our transgressions; they are more then we can number, <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> more than God can pardon.</p>
            <p>Though we have lost the duty of Children, thou hast not lost the good<g ref="char:EOLhyphen"/>ness of a Father; let us be held forth as patterns of mercy, so shall we trumpet forth thy praise to all eternity: whatever afflictions thou layes<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> upon our bodies, let not our sins be unpardoned; let not sin and affliction be together upon us, let there be peace in Heaven, and peace in the Court of Conscience; we have found this part of thy word true, <hi>In the world we shall have trouble;</hi> let us find the other part true, <hi>In Jesus Christ we shall have peace.</hi> Oh let peace and holiness go together; make <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> new creatures, that we may be glorious creatures; without faith Christ will not profit us; when we can call nothing in the world ours, let us call Christ, ours. Lord, draw thine Image every day more lively upon us; a more lively hope, and a more inflamed love to Christ. Let us have a spirit of courage and resolution, keep us from the fallacies of our own hearts, keep us from the defilements of the times, make us pure in heart that we may see God, that we may have Gospel-spirits, humble spirits, meek spirits; As Christ did take our flesh, let us partake of his Spirit. Why dost thou imbitter the breast of the creature to us, but that we should find the sweetness of the promises? There is as much in the promises as ever, let us live upon God, let us cast anchor in Heaven, and we shall never sink.</p>
            <p>Showr down thy blessings, (even the choisest of them) upon the head and heart of our dread Soveraign, <hi>Charles,</hi> by thy appointment, of <hi>Eng<g ref="char:EOLhyphen"/>land, Scotland, France</hi> and <hi>Ireland</hi> King, Defender of the Faith; Let Him see wherein His chiefest interest lies; let Him count those His best Subjects, that are Christs Subjects; Bless Him in His Royal Consort, i<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> His Royal Relations; the Lords of his privy Council; let them be a ter<g ref="char:EOLhyphen"/>ror to evil doers, and encouragers of those that do well.</p>
            <p>Bless all thine Ordinances to us, make them to be fulness of life to every one before thee; we are come this day to partake of them, oh pour in wine and oyl into our souls; let us be as a watred Garden; let this bles<g ref="char:EOLhyphen"/>sed Sacrament be a poison to our lust, and nourishment for our grace Hear <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>s<g ref="char:punc">▪</g> be our God, follow us with mercy, crown us with acceptance, and all for Christ his sake; whom not feeing we love, in whom believing we rejoyce; To Christ, with Thee, and the holy Spirit, be glory, honour, and <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>raise, now and for ever,</p>
            <closer>Amen.</closer>
         </div>
         <div type="sermon">
            <pb n="34" facs="tcp:44065:21"/>
            <head>Mr. <hi>Watson</hi>'s Farewell Sermon.</head>
            <epigraph>
               <bibl>2 COR. 7. 1.</bibl>
               <q>Having these promises, dearly Beloved, let us cleanse our selves.</q>
            </epigraph>
            <p>IT is the Title that I intend now, by the help of God, to insist upon, that sweet Parenthesis in the Text (<hi>Dearly beloved</hi>) wherein you have the Apostle breathing forth his affections unto this people: he speaks now as a Pastor, and he speaks to them as his spiritual Children.</p>
            <p>
               <hi>Dearly beloved:</hi> where you have.</p>
            <list>
               <item>First, the Title, <hi>Beloved.</hi>
               </item>
               <item>Secondly, The Exhortation to Holiness, <hi>Let us cleanse our selves.</hi>
               </item>
               <item>Thirdly, The Means how we should be cleansed and sanctified, <hi>Having these promises.</hi>
               </item>
            </list>
            <p>It is the first of these that I intend: the Title that the Apostle gives to his children, <hi>Dearly beloved.</hi>
            </p>
            <p>From hence observe this Doctrine.</p>
            <p>
               <hi>That the affections of a right Gospel-Minister towards his people are very ardent.</hi>
            </p>
            <p>Dearly beloved, there are two things in every Mi<g ref="char:EOLhyphen"/>nister of Christ that are much exercised: his head and his heart; his head with labour, and his heart with love: his head with labour in the work of the Ministry. I<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> done aright, it is a work fitter for Angels than for men<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> it is our work to open the Oracles of God, even thos<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> sacred profound things that the Angels search into
<pb n="35" facs="tcp:44065:21"/>
and if God did not help us, we might soon sink under the weight of such a burden: and as a Minister's head is exercised with labour, so his heart is exercised with love, and it is hard to say which of the two exceeds: his La<g ref="char:EOLhyphen"/>bour or his Love. Thus is it here in the Text, <hi>my dearly beloved:</hi> In these words, we have Saint <hi>Paul</hi> laying siege to these <hi>Corinthians,</hi> and labouring to make a happy victory, to conquer them with kindness, <hi>dearly beloved.</hi> Saint <hi>Paul</hi>'s heart was the spring of love, his lips were the pipe, the <hi>Corinthians</hi> were the cistern into which this spring did run. This holy Apostle was a mirror and pattern of love, towards the sinning <hi>Corinthians: Paul</hi>'s tears did drop towards the praying <hi>Corinthians,</hi> his love did burn: holy <hi>Panl</hi> was a <hi>Seraphin,</hi> his heart did burn in a flame of affection to his people: how many passa<g ref="char:EOLhyphen"/>ges do we find scattered in his Epistles? he tells this peo<g ref="char:EOLhyphen"/>ple, which sometimes he did write to, and sometimes he preached to, He looked after their souls more then their silver, 2 Cor. 12. 14. <hi>We seek not yours but you:</hi> As a tender nurse cherisheth her chlld with the breast, so Saint <hi>Paul</hi> gave his people the breast-milk of the Word, in 1 <hi>Thes.</hi> 2. 8. This man of God did not only bestow a Sermon upon his people, but was willing to impart his very Soul to them, if it might save theirs, 1 Thes. 2. 7. <hi>We were willing to have imparted to you our own souls, because you are dear unto us:</hi> Such was Saint <hi>Paul</hi>'s affection to his people, that without a complement he loved them more then his life, <hi>Phil.</hi> 2. 17. And <hi>if I be offered upon the sa<g ref="char:EOLhyphen"/>crifice and service of your faith, I rejoyce with you all:</hi> that is, as if he had said, If it be so that my blood be poured forth as a sacrifice, if my death may be any way ser<g ref="char:EOLhyphen"/>viceable unto you, if it may help forward the strengthe<g ref="char:EOLhyphen"/>ning and confirming of your faith, I am willing to die, I rejoyce to do it: so full of affections was this A<g ref="char:EOLhyphen"/>postle, that he could not choose but love his people,
<pb n="36" facs="tcp:44065:22"/>
though the more he did love, the less he should be loved: in 2 <hi>Corinth.</hi> 12. 15. oh how did <hi>Paul</hi> sweeten all his Ser<g ref="char:EOLhyphen"/>mons with love, in 2 <hi>Cor.</hi> 12. 15. if he reproved sin, yet he was angry in love; he dipt the pill in sugar, <hi>Gal.</hi> 4. 9, 10, 11. <hi>How turn ye again to weak and beg<g ref="char:EOLhyphen"/>garly elements! you observe dayes, and months, and years; I am afraid of you, lest I have bestowed upon you labour in vain; Brethren, I beseech you, be as I am.</hi> See how Saint <hi>Paul</hi> chides their sins, and yet at the same time courts their souls: No sooner did he la<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ce the wound, but pre<g ref="char:EOLhyphen"/>sently he poured in wine and oyl into it: so did <hi>Paul</hi> love his people, that he would not justly give any of<g ref="char:EOLhyphen"/>fence to the weakest believer. 1 Cor. 8. 13. <hi>If meat make my brother to offend, I will never eat flesh more whilst the world standeth. Paul</hi> was like some tender mother, who for<g ref="char:EOLhyphen"/>bears to eat those meats that she might, for fear of hurt<g ref="char:EOLhyphen"/>ing the child that she gives suck to. Thus you see he was a spiritual father made up of love: and surely, my brethren, this affection in some degree is in all the true Ministers of Jesus Christ, they are full of sympathy and bowels unto those over whom the holy Ghost hath made them Overseers.</p>
            <p>I shall only glance at the Reasons, why it will be thus, and why it should be thus, that such flaming af<g ref="char:EOLhyphen"/>fections there should be in all Christs Ministers to their people.</p>
            <p>It will be thus for these two Reasons briefly.</p>
            <p>First, from that principle within that teacheth Love. Grace doth not fire the heart with passion, but with compassion. Grace in the heart of a Minister files-off that ruggedness that is in his spirit, making him loving and courteous. <hi>Paul</hi> once breathed out persecution: but when Grace came, this bramble was turned into a spiri<g ref="char:EOLhyphen"/>tual Vine, twisting himself about the souls of his people with loving Embraces.</p>
            <p>
               <pb n="37" facs="tcp:44065:22"/>Secondly, there will be this ardent love in a minister heart, from that spiritual relation that is between him and his people: he is a spiritual Father: and shall we think him to be without bowels! 1 <hi>Cor.</hi> 4. 15. <hi>Though you have ten thousand instructors, yet have you not many fathers; for in Christ Iesus I have begotten you through the Gospel.</hi> Some he begets unto Christ, others he builds up in Christ. Doth not a Father provide chearfully for his children? can a father see bread taken from his childe and not have his heart affected with it? Is it not a grief to a parent to see his child put out to a dry Nurse?</p>
            <p>Secondly, there should be this ardent love and affec<g ref="char:EOLhyphen"/>tion in all Gods Ministers for this reason, because this is the liveliest way to do most good: knotty and stub<g ref="char:EOLhyphen"/>born hearts will soonest be wrought upon with kindness. The fire melteth the hardest metall; the fire of love with Gods blessing will melt the most obdurate <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>inner. A <hi>Boanerges,</hi> a son of consolation, who comes in the spirit of love and meeknesse, is the fittest to do a piece of Gospel-chirurgery, to restore and put such an one in joynt again that is overtaken with a fault. <hi>Gal.</hi> 6. 1. <hi>Restore such a one with the spirit of love and weaknesse.</hi> Thus much in short for the doctrinal part.</p>
            <p>Give me leave now to make some application.</p>
            <p>And first, here are several Inferences that may be drawn from this: As</p>
            <p>First, see here the right character of a Gospel-Mini<g ref="char:EOLhyphen"/>ster: He is full of love, he exhorts, he comforts, he re<g ref="char:EOLhyphen"/>proves, and all in love; he is never angry with his peo<g ref="char:EOLhyphen"/>ple, but because they will not be saved? How loth is a Minister of Christ to see precious souls, like so many jewels, cast over-board into the dead Sea of hell? A conscientious Minister would count it an unhappy gain, to gain the world and lose the souls of his people: he saith, as the King of <hi>Sodome</hi> to <hi>Abraham, Give me the per<g ref="char:EOLhyphen"/>sons, and take thou the goods,</hi> Gen. 14. 21.</p>
            <p>
               <pb n="38" facs="tcp:44065:23"/>The second branch of Information is this; Are true Gospel-Ministers so full of love? then how sad is it to have such Ministers put upon a people as have no love to souls? The work of the ministry, it is a labour of love: Oh how sad is it to have such in the ministry, that can neither labour nor love? that are such as are without bowels, that look more at tyths then at souls? It must needs be sad with a people in any part of the world to have such ministers set over them, as either poyson them with error, or do what in them lies to damn them by their wicked example: How can the Devil reprove sin? how can the Minister cry out in the Pulpit against drunkenness, that will himself be drunk? <hi>Rom.</hi> 2. 22. <hi>Thou that teachest, A man should not steal, dost thou steal? Thou that sayest, A man oughtnot to commit adultcry, do<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>st thou commit adultery?</hi> We read that the snuffers of the Tabernacle were to be made of pure Gold, <hi>Exod.</hi> 37. 23. Those who by their calling are to reprove and snuff off the sins of others, they should be pure gold, holy per<g ref="char:EOLhyphen"/>sons. In the Law God did appoint the lip of the Leper should be covered; he ought to have his lip covered, he should not be permitted to speak the Oracles of God, who though he be by office an Angel, yet by life is a Leper.</p>
            <p>Thirdly, See from hence the happiness of a Minister who is placed among such a people as give him abundant cause of love: How happy is he that can say to his peo<g ref="char:EOLhyphen"/>ple from his heart, <gap reason="foreign">
                  <desc>〈 in non-Latin alphabet 〉</desc>
               </gap> 
               <hi>My dearly Beloved!</hi> And here let me speak by way of encouragement to you of this Parish. I find St. <hi>Paul</hi> commending the good he saw in his people, 1 <hi>Thess.</hi> 1. 3, <hi>We are bound to thank God alwayes for you, beloved, because your faith grows exceeding<g ref="char:EOLhyphen"/>ly.</hi> Here <hi>Paul</hi> is commending his people. In imitation of this Apostle, let me at this time speak a commendatory word to you; I have exercised my Ministry now among
<pb facs="tcp:44065:23"/>
you for almost sixteen years, and I rejoice and bless God that I cannot say, The more I love you, the less I am lo<g ref="char:EOLhyphen"/>ved; I have received many signal demonstrations of love from you: though other Parishees have exceeded you for number of houses, yet I think not for strength of affection. I have with much comfort observed your reverent atten<g ref="char:EOLhyphen"/>tion to the word preached; you rejoiced in this light not for a season, but to this day: I have observed your zeal a<g ref="char:EOLhyphen"/>gainst error, and, as much as could be expected in a criti<g ref="char:EOLhyphen"/>cal time, your unity and amity: this is your honour, and if for the future there should be any interruption made in my Ministry among you, though I should not be permit<g ref="char:EOLhyphen"/>ted to preach to you, yet I shall not cease to love you, &amp; to pray for you: but why should there be an interruption made? where is the crime? Some indeed say, that we are disloyal and seditious? Beloved, what my actings and suf<g ref="char:EOLhyphen"/>ferings for his Majesty have been, is known not to a few of you: but however, we must go to Heaven through good report, and through bad report: and it is well, if we can get to glory, though we pass through the pikes. I shall endeavour that I may still approve the sincerity of my love to you. I will not promise that I shall still preach a<g ref="char:EOLhyphen"/>mong you, nor will I say that I shall not; I desire to be guided by the silver-thread of Gods word, and of Gods providence: my heart is toward you: there is, you know, an expression in the late Act, that we shall be now short<g ref="char:EOLhyphen"/>ly as if we were naturally dead; and if I must die, let me leave some legacy with you before I go from you: I can<g ref="char:EOLhyphen"/>not but give you some counsel and advice for your souls, and I hope there is no hurt in that: There are, my belo<g ref="char:EOLhyphen"/>ved, these twenty directions, that I desire you to take spe<g ref="char:EOLhyphen"/>cial notice of, which I would leave as advice and counsel with you about your souls.</p>
            <p>First, I beseech you, keep your constant hours every day with God: the godly man is a man set apar<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>, <hi>Psal.</hi> 4, 3. not
<pb facs="tcp:44065:24"/>
only because God hath set him apart by election, but be<g ref="char:EOLhyphen"/>cause he hath set himself a part by devotion. Give God the <hi>Aur<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>rae filium,</hi> begin the day with God, visit God in the morning before you make any others visits: wind up your hearts toward heaven in the morning, and they will go the better all the day after. O turn your Closets into Temples: read the Scriptures: the two Testaments are the two lips by which God speaks to us; these will make you wise unto salvation: the Scripture is both a glass to shew you your spots, and a laver to wash them away: besiege heaven every day with Prayer: thus perfume your houses, and keep a constant intercourse with heaven.</p>
            <p>Secondly, get good books into your houses: when you have not the spring near to you, then get water into your cistern; so when you have not that wholesome preaching that you desire, good books are cisterns that hold the wa<g ref="char:EOLhyphen"/>ters of life in them to refresh you. When <hi>Davids</hi> natural heat was taken away, they covered him with warm clothes, 1 <hi>Kings</hi> 1. so when you find a chilness upon your souls, and that your former heat begins to abate, ply your selves with warm clothes; get those good books that may acquaint you with such truths as may warm and af<g ref="char:EOLhyphen"/>fect your hearts.</p>
            <p>Thirdly, have a care of your company: Take heed of unnecessary familiarity with sinners: we cannot catch health from another, but we may soon catch a disease: the disease of sin is very catching: I would be as fraid of co<g ref="char:EOLhyphen"/>ming among the wicked, as among those that have the plague, <hi>Psal</hi> 106. 35. <hi>They were mingled with the heathen and learned their works:</hi> if we cannot make others better, let us have a care that they make not us worse. <hi>Lot</hi> was was a miracle, he kept fresh in <hi>Sodomes</hi> salt-water. My be<g ref="char:EOLhyphen"/>loved, take heed of the occasions of sin: evil company is an occasion of sin. The <hi>Nazarites</hi> in the old Law, as they might drink no wine, so they were forbidden grapes,
<pb facs="tcp:44065:24"/>
whereof the wine was made, as you read in <hi>Numb.</hi> 6. to teach us, that all occasions of sin must be avoided: evil company is, <hi>
                  <gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>ellus animarum,</hi> the Devils draw-net, by which he draws millions to Hell: How many families and how many souls have been ruined and undone in this City by evil company? many there are that go from a Playhous to a Whorehous, &amp; from a Tavern to Tyburn.</p>
            <p>Fourthly, have a care whom ye hear; it is our Saviour Christs counsel, <hi>Mat.</hi> 7. 15. <hi>Beware of false Prophets, that come to you in sheeps cloathing, but inwardly are ravening wolves.</hi> Let me tell you, the Devil hath his Ministers as well as Christ: <hi>Rev.</hi> 12. 15. <hi>The Serpent cast out of his mouth water as a flood after the woman:</hi> that is, as the learned ex<g ref="char:EOLhyphen"/>ponnd it, Satan by his Ministers and Emissaries cast out the flood of <hi>Arrian</hi> doctrine to drown the Church. There are some, who by the subtilty of their wit have learned the Art to mix error with truth, and to give poyson in a golden cup. Take heed, who you hear, and how you hear; be like those noble <hi>Beroeans,</hi> that searched the Scriptures whether the things that they preached were so or not, <hi>Acts</hi> 17. 11. Your ears must not be like spunges that suck in puddle-water, as wel as wine; but your ears must be like a fan, that fans out the chaffe, but retains the pure wheat: you must be like those in the Parable, <hi>Mat.</hi> 13. 48. that gathered the good fish into vessels, but cast the bad away. The Saints are called Virgins for their wisdom: they will not let every one defile their souls with error; they have a judicious ear, and a critical palate, that can distinguish betwixt truth and error, and put a difference betwixt meat of Gods sending, and the Devils cooking.</p>
            <p>Fifthly, study sincerity, <hi>Psal.</hi> 51. 6. <hi>Behold thou desirest truth in the inward part:</hi> be what you seem to be: be not like Rowers in a Barge, that look one way and row ano<g ref="char:EOLhyphen"/>ther: Do not look heaven-ward by your profession, and row hel-ward by your conversation: do not pretend to
<pb facs="tcp:44065:25"/>
love God, and not love sin: <hi>Simulata sanctitas, duplicata iniquitas:</hi> Counterfeit piety is double iniquity. Let your hearts be upright with God: the plainer the Diamond is, the richer it is; and the more plain the heart is, the more doth God value this jewel: A little rusty gold is far bet<g ref="char:EOLhyphen"/>ter then a great deal of bright brasse: a little true Grace, though rusted over with many infirmities, is better then all the glistering shews of hypocrites: A sincere heart is Gods currant coin, &amp; he will give it grains of allowance.</p>
            <p>Sixthly, as you love your souls, be not strangers to your selves; be much and often in the work of self-exa<g ref="char:EOLhyphen"/>mination; among all the books that you read, turn o<g ref="char:EOLhyphen"/>ver the book of your own heart; look into the book of conscience, see what is written there: <hi>Psal.</hi> 77. 6. <hi>I com<g ref="char:EOLhyphen"/>muned with mine own heart:</hi> Set up a judgment-seat in your own souls; examine whether you have grace or not: prove whether you are in the faith: be as much afraid of a painted holiness as you would be afraid of going to a painted heaven: Do not think your selves good, because others think so: let the Word be the touch-stone, by which you try your hearts: let the word be the looking glass, by which you judge of the complexion of your souls: For want of this self-searching, many live known to others, and die unknown to themselves.</p>
            <p>Seventhly, keep up your spiritual watch, <hi>Mat.</hi> 13. 37. what I say unto you I say unto all, watch: if it were the last word I should speak, it should be this word, watch. O what need hath a Christian to be e<g ref="char:EOLhyphen"/>ver upon his watch! the heart is a subtle piece, and will be stealing out to vanity, and if we are not careful it will decoy us into sin: we have a special eye upon such persons as we suspect: thy heart is a supicious per<g ref="char:EOLhyphen"/>son: O have an eye upon it, watch it continually: it is a bosom-traytor. <hi>Iob</hi> set a watch before his eyes<g ref="char:punc">▪</g> 
               <hi>Iob</hi> 31. 1. We must every day keep sentinel: sleep
<pb facs="tcp:44065:25"/>
not upon your guard: Our sleeping time is the Devils tempting time: Let not your watch-candle go out.</p>
            <p>Eightly, you that are the people of God, do you of<g ref="char:EOLhyphen"/>ten associate together, <hi>Mal.</hi> 3. 16. <hi>They that feared the Lord, spake often one to another.</hi> Christs Doves should flock together: one Christian will help to heat another: a single coal of Juniper will soon die; but many coals put together, will keep life one in another. Confe<g ref="char:EOLhyphen"/>rence sometimes may do as much good as Preaching: one Christian by good discourse drops holy oyl upon another, that makes the lamp of his grace to shine the brighter. It is great wisdom to keep up the trade in a Corporation. Christians by meeting often together, setting good discourse on foot, keep up the trade of Godliness, that else would decay and soon be lost. Is not the communion of Saints an Article in our Creed? Do not then live so asunder, as if thìs Article were blotted out. The Naturalists observe there is a sympathy in Plants; they say, some Plants bear better when they grow near other Plants, as the Vine and the Elm, the Olive and the Myrtle, thrive best when they grow together: It is true in Religion, the Saints are trees of righteousness, that thrive best in godliness when they grow together.</p>
            <p>Ninthly, get your hearts screwed up above the world; <hi>Set your affections on things above,</hi> Col. 3. 3. We may see the face of the Moon in the water, but the Moon is fixed above in the Firmament: so though a Christian walks here below, yet his heart should be fixed above in Heaven: in Heaven there is our best Kindred, and purest Joy, our Mansion-house; O let our hearts be a<g ref="char:EOLhyphen"/>bove: it is the best and the sweetest kind, of life: the higher the birds flies, the sweeter it sings: and the higher the heart is raised above the world, the sweeter joy it hath. The Eagle that flies in the air, is not stung
<pb n="44" facs="tcp:44065:26"/>
by the Serpent: those whose hearts are elevated above the lower Region of this world, are not stung with the vexations and disquietments that others are, but are full of joy and contentment.</p>
            <p>10. Trade much in the Promises: the Promises are great supports to faith; Faith lives in a promise as the fish lives in the water: the Promises are both comfor<g ref="char:EOLhyphen"/>ting and quickning: they are <hi>mitralia evangelii,</hi> the very breasts of the Gospel: as the child by sucking the breasts gets strength; so faith by sucking the breasts of a pro<g ref="char:EOLhyphen"/>mise gets strength and revives. The promises of God are bladders to keep us from sinking when we come into the waters of affliction: the Promises are sweet clusters of grapes that grow upon Christ the true Vine: O trade much in the promises: there is no condition that you can be in, but you have a promise: the promises are like Manna, that sute themselves to every Christians palate.</p>
            <p>11. All you that hear me, live in a calling. <hi>Ierome</hi> gave his friend this advice, To be ever well employed, that when the Devil came to tempt him, he might finde him working in his vineyard. Sure I am, the same God that saith, <hi>Remember the Sabbath-day to keep it holy;</hi> saith also, <hi>Six dayes shalt thou labour.</hi> The great God never sealed any warrants to Idleness: an idle professour is the shame of his profession, 2 <hi>Thess.</hi> 3. 11. <hi>I hear there are some,</hi> sayes the Apostle, <hi>that work not at all, but are busi<g ref="char:EOLhyphen"/>bodies: such we exhort, by our Lord Iesus Christ, that with quietness they work. Solon</hi> made Laws to punish idleness; and <hi>Seneca</hi> saith of an idle man, <hi>Spiritum trahit, non vivit,</hi> He draws his breath, but doth not live; he is not use<g ref="char:EOLhyphen"/>ful: but a good Christian acts within the spere of his own calling.</p>
            <p>12. Let me intreat you to joyn the first and the se<g ref="char:EOLhyphen"/>cond Table together: piety to God, and equity to your
<pb n="45" facs="tcp:44065:26"/>
Neigbour: the Apostle puts these two words together in one verse, <gap reason="foreign">
                  <desc>〈 in non-Latin alphabet 〉</desc>
               </gap>, <hi>Titus</hi> 2. 12. <hi>That we should live righteously and godly:</hi> Righteously, that relates to mo<g ref="char:EOLhyphen"/>rality; Godly, that relates to piety and sanctity: al<g ref="char:EOLhyphen"/>wayes remember this, every Command hath the same Divine stamp and authority as another Command hath. I would try a moral man by the duties of the first Table, and I would try a professor by the duties of the second Table: Some pretend faith, but have no works; others have works, but they have no faith: Some pretend zeal for God, but are not just in their dealings; others are just in their dealings, but have not one spark of zeal for God. If you would go to heaven, you must turn both sides of the Table, the first and second Table; joyn piety and morality together: as we blame the Papists for blot<g ref="char:EOLhyphen"/>ting out the second Commandment, let not the Papists blame us for leaving out the second Table.</p>
            <p>13. Joyn the Serpent and the Dove together, inno<g ref="char:EOLhyphen"/>cency and prudence, Mat. 10. 16. <hi>Be wise as Serpents, and harmless as Doves.</hi> We must have innocency with our Wisdom, else our wisdom is but craftiness; and we must have wisdom with our innocency, else our innocen<g ref="char:EOLhyphen"/>cy is but weakness: We must have the harmlesness of the Dove, that we may not wrong others; and we must have the prudence of the Serpent, that others may not abuse and circumvent us. Not to wrong the truth by si<g ref="char:EOLhyphen"/>lence, here is the innocency of the Dove; not to betray our selves by rashness, here's the wisdom of the Serpent: how happy is it, where these two are united, the Dove and the Serpent? the <hi>Dove</hi> without the <hi>Serpent</hi> is folly, and the <hi>Serpent</hi> without the <hi>Dove</hi> is impiety.</p>
            <p>14. Be more afraid of sin than of suffering: A man may be afflicted, and yet have the love of God; but he cannot sin, but presently God is angry: sin eclipses the light of Gods countenance; in suffering, the conscience
<pb n="46" facs="tcp:44065:27"/>
may be quiet. When the hail beats upon the tiles, there may be musick in the house; and when there is suffe<g ref="char:EOLhyphen"/>ring in the body, there may be peace and musick in the conscience; but when a man sinneth wilfully and presum<g ref="char:EOLhyphen"/>ptuous<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>y, he loseth all his peace. <hi>Spira</hi> abjured his faith, and he became a terrour to himself, he could not endure himself; he professed he thought <hi>Cain</hi> and <hi>Iudas</hi> in hell did not feel those terrors and horrors that he felt. He that will commit sin to prevent suffering, is like a man that lets his head be wounded, to save his shield and his helmet.</p>
            <p>15. Take heed of Idolatry: In 1 <hi>Ioh.</hi> 5. 21. <hi>Little children, keep your selves from Idols.</hi> Idolatry is an Image of <hi>jealousie</hi> to provoke God, it breaks the mariage-knot asunder, and makes the Lord disclaim his interest in a people: What kind of Religion is Popery? it is the mo<g ref="char:EOLhyphen"/>ther of many Monsters. What Soul-damning doctrines doth it hold forth, as the meriting of salvation by good works, the giving of pardons, the worshipping of An<g ref="char:EOLhyphen"/>gels, Popish indulgencies, Purgatory, and the like? it is a Soul-damning Religion, it is the breeder of ignorance, uncleanness, and murder; the Popish Religion is not de<g ref="char:EOLhyphen"/>fended by strength of Argumenr, but by force of Arms; keep your selves from Idols, and take heed of Supersti<g ref="char:EOLhyphen"/>tion. That is the Gentleman-usher to Popery.</p>
            <p>16. Think not the worse of Godliness because it is re<g ref="char:EOLhyphen"/>proached and persecuted: wicked men being stirred up by the Devil, do maliciously reproach the ways of God; such were <hi>Iulian</hi> and <hi>Lucian:</hi> though wicked men would be godly on their death-beds, yet in the time of their life they revile and hate godliness; but think not you the worse of Religion because it is reproached by the wicked. Suppose a Virgin should be reproached for her chastity, yet chastity is never the worse: if a blind man <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>eer the Sun, the Sun is never the less bright. Holiness
<pb n="47" facs="tcp:44065:27"/>
is a beautiful and glorious thing; It is the Angels glory, and shall we be ashamed of that which makes us like the Angels? There is a time coming when wicked men would be glad of some of that holiness that now they despise; but they shall be as far then from obtaining it, as they are now from desiring it.</p>
            <p>17. Think not the better of sin, because it is in fashi<g ref="char:EOLhyphen"/>on; think not the better of impiety and ungodliness be<g ref="char:EOLhyphen"/>cause most walk in those crooked wayes. Multitude is a foolish argument: Multitude doth not argue the good<g ref="char:EOLhyphen"/>ness of a thing; the Devils name is Legion, that signifi<g ref="char:EOLhyphen"/>eth a multitude. Hell-road is this day full of Travellers; esteem not the better of sin because most go this way; do we think the better of the Plague because it is common? The plea of a multitude will not hold at Gods bar; when God shall ask you, Why did you prophane my Sabbath, why were you <hi>drunk,</hi> why did you <hi>break your Oaths?</hi> to say then, Lord, Because most men did so, will be but a poor plea: God will say to you, Then seeing you have sinned with the multitude, you shall now go to Hell with the multitude. I beseech you as you tender your souls, walk Antipodes to the corruptions of the times; if you are living Fish, swim against the stream; dead fish swim down the stream. <hi>Ephes.</hi> 5. 11. <hi>Have no fellowship with the unfruitful works of darkness, but rather reprove them.</hi>
            </p>
            <p>18. In the business of Religion, serve God with all your might, <hi>Eccl.</hi> 9. 10. <hi>Whatsoever thy hand findeth to do, do it with thy might; for there is no work or device in the grave whither thou goest.</hi> This is an Argument why we should do all we can for God, serve him with all our strength, because the grave is very near, and there is no praying, no repenting in the grave; our time is but small, and therefore our zeal for God should be great. <hi>David</hi> Danced with all his might before the <hi>Ark,</hi> and so should we act vigorously for God in the sphere of Obe<g ref="char:EOLhyphen"/>dience.
<pb n="48" facs="tcp:44065:28"/>
               <hi>Rom.</hi> 12. 12. <hi>Fervent in spirit, serving the Lord.</hi> Take heed of a dull lazy temper in Gods service; you must not only say a prayer, or read a prayer, but you must pour out your soul in prayer; not only love God, but be sick of love to God. God in the old Law would have the coals put to the Incense, <hi>Lev.</hi> 16. 13. &amp; why so? to typifie that the heart must be inflamed in the worship of God; your Prayers must go up with a flame of De<g ref="char:EOLhyphen"/>votion. I confess Hell will be taken without a storm, you may jump into Hell with ease; but it is all up hill to Heaven, and therefore you must put forth all your might, <hi>Mat.</hi> 12. 11. <hi>The violent take heaven by force.</hi> Heaven is not taken but by storm: do you no see men zealous and very active for the Devil, and for their Lusts? and shall they take pains for Hell, and will not you take pains for Heaven?</p>
            <p>19. Do all the good you can, while you live, to others. God hath made every Creature useful for us; the Sun hath not its light for it self, but for us; the Fountain runs freely, and so does the myrrhe drop from the Tree; every Creature doth, as it were, deny it self for us; the Beast gives us its labour, the Bird gives us its musick, and the Silk-worm its silk: Now hath God made every thing useful for us? and shall not we be use<g ref="char:EOLhyphen"/>ful one for the good of another? O labour to be help<g ref="char:EOLhyphen"/>ful to the souls of others, and to supply the wants of o<g ref="char:EOLhyphen"/>thers: Jesus Christ was a publique Blessing in the world, he went about doing good; we ate all members of the body politick; nay, are we not members of the body mystical, and shall not every member be helpful for the good of the body? that is a dead member that doth not communicate to the good of the body. O labour to be useful to others while you live, that so when you die<g ref="char:punc">▪</g> there may be a miss of you; many live so unfruitfully, that truly their life is scarce worth a prayer, nor their death scarce worth a tear.</p>
            <p>
               <pb n="49" facs="tcp:44065:28"/>20. Every day spend some thoughts upon Eternity<g ref="char:punc">▪</g> O Eternity, Eternity! All of us here are ere long, it may be some of us within a few days or hours, to lanch forth into the Ocean of Eternity. Eternity is <hi>status intermina<g ref="char:EOLhyphen"/>bilis,</hi> sayes <hi>Roetius;</hi> no prospective-glass can see to the end of Eternity. Eternity is a sum that can never be numbred, a line that can never be measured; Eternity is a condition of everlasting m sery or everlasting hap<g ref="char:EOLhyphen"/>piness. If you are godly, then shall you be for ever happy, you shall be alwayes sunning your selves in the light of Gods countenance; if you are wicked, you shall be alwayes miserable, ever lying in the scalding Furnace of the wrath of the Almighty. Eternity to the Godly is a day that hath no sun-setting; Eternity to the Wicked is a night that hath no sun-rising. O, I beseech you my Brethren, every day spend some time upon the thoughts of Eternity. The serious thoughts of an Eter<g ref="char:EOLhyphen"/>nal Condition would be a great means to promote ho<g ref="char:EOLhyphen"/>liness.</p>
            <p>1. The thoughts of Eternity would make us very se<g ref="char:EOLhyphen"/>rious about our Souls. O my Soul, thou art shortly to flie into Eternity, a condition that can never be rever<g ref="char:EOLhyphen"/>sed or altered; How serious would this make us about our heaven-born souls? <hi>Zeuxes</hi> being once asked why he was so long in drawing a Picture; answered, <hi>Aeter<g ref="char:EOLhyphen"/>nitati pingo,</hi> I am now painting for Eternity. Oh how fervently would that man pray, that thinks he is pray<g ref="char:EOLhyphen"/>ing for Eternity. Oh how accurately and circumspectly would that man live, that thinks, upon this moment hangs Eternity.</p>
            <p>2. The thoughts of Eternity would make us sleight and contemn all the things of this world. What is the world <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>o him that hath Eternity alwayes in his eye? Did we <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>hink seriously and solemnly of Eternity, we should ne<g ref="char:EOLhyphen"/>ver
<pb n="50" facs="tcp:44065:29"/>
over-value the Comforts of the world, nor over<g ref="char:EOLhyphen"/>grieve the Crosses of the world.</p>
            <p>1. We should not over-value the Comforts of the world. Worldly comforts are very sweet, but they are very swift, they are soon gone; the pleasures of the world are but for a season; just like <hi>Noah</hi>'s Dove that brought an Olive branch in her mouth, but she had Wings, and so did presently flie from the <hi>Ark;</hi> so are all outward Comforts, they bring an Olive branch, but they have wings too, with which they flie away.</p>
            <p>2. The thoughts of Eternity would make us not to over-grieve the Crosses and Sufferings of the world. What are these sufferings to Eternity? <hi>Our Sufferings</hi> sayes the Apostle, <hi>are but for a while,</hi> 1 <hi>Pet.</hi> 5. 10. What are all the Sufferings we can undergo in the World, t<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> Eternity? Affliction may be lasting, but it is not ever<g ref="char:EOLhyphen"/>lasting. Our Sufferings here are not worthy to be com<g ref="char:EOLhyphen"/>pared to an eternal weight of Glory.</p>
            <p>And thus, my Beloved, I have given you these Twen<g ref="char:EOLhyphen"/>ty Directions for your precious Souls: I beseech yo<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> treasure them up as so many Jewels in the Cabinet o<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> your breast: Did you carry these Directions about you<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>y would be a most excellent Antidote to keep yo<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> from sin, and an excellent means to preserve the zeal <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> Piety flaming upon the Altar of your Hearts.</p>
            <p>I have many things yet to say to you, but I know no<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> whether God will give me another Opportunity; <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> strength is now almost gone: I beseech you, let thes<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> things which I have spoken, make deep impressions up<g ref="char:EOLhyphen"/>on all your souls. Consider what hath been said, and th<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> Lord give you Understanding in all things.</p>
         </div>
         <div type="sermon">
            <pb facs="tcp:44065:29"/>
            <head>Mr. <hi>Watson's</hi> Sermon<g ref="char:punc">▪</g> at St. <hi>Clements.</hi>
            </head>
            <epigraph>
               <bibl>ISAIAH 3. 10, 11.</bibl>
               <q>Say to the Righteous, It shall be well with him; for they shall eat the fruit of their Doings. Wo unto the wicked, it shall be ill with him; for the reward of his hands shall be given him.</q>
            </epigraph>
            <p>THis Text is like to <hi>Israels</hi> Pillar of Cloud, it hath a light side and a dark side; it hath a light side to the godly, <hi>Say to the righteous, It shall be well with him:</hi> and it hath a dark side to the wicked, <hi>it shall be ill with him.</hi> Both you see are rewarded, both the righteous and the wicked; but there's a vast difference, the one hath a reward of Mercy, and the other a reward of Justice.</p>
            <p>I shall begin with the first of these, <hi>Say ye to the righte<g ref="char:EOLhyphen"/>ous, It shall be well with him.</hi> This Scripture was writ<g ref="char:EOLhyphen"/>ten in a very sad and calamitous time, as you may read in the beginning of the Chapter, <hi>The mighty man, the man of war doth cease, the prudent and the ancient, both the Iudge and the Prophet shall be taken away.</hi> This was a very sad time with the Church of God in <hi>Ierusalem;</hi> if the Judge be taken away, where will there be any Equity? and, if the Prophet be taken away, where will there be any Piety? the whole body Politick was now running to ru<g ref="char:EOLhyphen"/>ine, and almost in the rubbish: Now in this sad juncture of time, God would have this Text to be written; and it is, methinks, like a Rain-bow in the Clouds. God would have his people comforted in the midst of all these affli<g ref="char:EOLhyphen"/>ctions; <hi>Say ye to the righteous, It shall be well with him.</hi>
            </p>
            <p>
               <pb n="52" facs="tcp:44065:30"/>The Proposition that lies in the words, is this: That however things go in the World, It shall be <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> with the righteous.</p>
            <p>This is an Oracle from Gods own mouth; and there<g ref="char:EOLhyphen"/>fore we are not to question or dispute it; <hi>Say y<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap> to the righteous, It shall be well with him;</hi> I might multiply Scri<g ref="char:EOLhyphen"/>ptures for the proof of this, but I shall instance but in one, <hi>Eccles.</hi> 8. 12. <hi>Surely, I know that it shall be well with them that fear God.</hi> It is a golden Maxim, not to be dispu<g ref="char:EOLhyphen"/>ted; I know it shall go well with them that fear God,</p>
            <p>For the illustration of this, consider two things;</p>
            <list>
               <item>First, What is meant here by the <hi>righteous man.</hi>
               </item>
               <item>Secondly, Why, however things go, <hi>it shall be well with him.</hi>
               </item>
            </list>
            <p>First, Who is meant here by the <hi>righteous man.</hi> There is a Threefold righteousness.</p>
            <p>First, a legal righteousness, and so <hi>Adam</hi> in this sense was said to be righteous, when he did wear the robe of Innocency; <hi>Adam's</hi> heart did agree with the Law of God exactly, as a well made Dial goes with the Sun. But this righteousness is lost and forfeited.</p>
            <p>Secondly, There is a Moral righteousness, and thus he is said to be righteous, who is, adorned with Moral Ver<g ref="char:EOLhyphen"/>tues, that is prudent, just, temperate, and the like.</p>
            <p>Thirdly, There is an Evangelical righteousness, an<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> that is meant here. And this Evangelical righteousness is twofold: A righteousness by Imputation, and a righ<g ref="char:EOLhyphen"/>teousness by Implantation.</p>
            <p>First, There is a righteousness by imputation, and that is, when Christs righteousness is made over to us; an<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> this righteousness, beloved, is as truly ours to justifie <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> as it is Christs, to bestow upon us.</p>
            <p>
               <pb facs="tcp:44065:30"/>Secondly, There is a righteousness by implantation, which is nothing else but Gods infusing of the seed and habits of grace into the heart, the planting of holiness in a man, and making him partaker of the divine Nature: Now this is to be righteous in the sight of God, to have a righteousness of imputation, and a righteousness of im<g ref="char:EOLhyphen"/>plantation. And so much for the first thing.</p>
            <p>The second thing is to shew you why, however things go in the world, it shall be well with this righteous man; and it must needs be thus, for two reasons.</p>
            <p>First, Because he that is righteous, hath his greatest evil removed, his sin is pardoned; and therefore it must needs be well with him. Sin is a thorn in a man's Con<g ref="char:EOLhyphen"/>science; now when this thorn is pluckt out in forgive<g ref="char:EOLhyphen"/>ness and remission, then is it well with that man. Forgive<g ref="char:EOLhyphen"/>ness of sin, in Scripture, is called, The lifting off of sin; so it is in the Hebrew, <hi>Iob</hi> 7. <hi>Lord why dost thou not lift off my sin?</hi> It is a Metaphor taken from a weary man that goes under a burthen, ready to sink under it, and ano<g ref="char:EOLhyphen"/>ther man comes and lifts off this burthen; so doth the great God, when the burthen of sin is ready to sink the Conscience, Gods lifteth off this burthen from the Conscience, and lays it upon Christs shoulders, and he carries it; now he that hath his burthen thus carry<g ref="char:EOLhyphen"/>ed, it is well for him, however things go. Pardon and forgiveness of sin it is a crowning blessing, it is a Jewel in a Believers Crown: Pardon of sin is a multiplying mercy, it brings a great many mercies along with it; whom God pardons, he adopts; whom God pardons, he invests with holiness and with glory. Pardon of sin is such a mercy, that it is enough to make a sick man well, <hi>Isa.</hi> 32. 24. <hi>The Inhabitants shall not say, They are sick, the people that dwell therein shall be forgiven their iniquity.</hi> The sense of pardon takes away the sense of pain; it must needs then be well with the righteous, his greatest evil is re<g ref="char:EOLhyphen"/>moved.</p>
            <p>
               <pb n="54" facs="tcp:44065:31"/>Secondly, However things go, <hi>It shall be well with the righteous,</hi> because God is his portion, <hi>Psal.</hi> 16. 5. <hi>The Lord is the portion of my inheritance, the lines are fallen to me in pleasant places.</hi> In God, all things are to be found; and all that is in God, is engaged for the good of the Righteous; His power is his, to help him; His wis<g ref="char:EOLhyphen"/>dom is his, to teach him; His spirit is his, to sancti<g ref="char:EOLhyphen"/>fie him; and His mercy is his, to save him. God is the righteous mans portion; and can God give a greater gift to us, than to give Himself to us? God is a rich por<g ref="char:EOLhyphen"/>tion, the Angels riches; God is a safe and a sure portion, for his Name is a strong Tower. He is a portion that can never be spent, for he is infiniteness; and he is a porti<g ref="char:EOLhyphen"/>on can never be lost; for he is Eternity; <hi>Thou art my portion for ever, Psal.</hi> 73. 26. And surely, it is well with them that have God for their portion: Is it not well with them that are happy? Why, if God be our portion<g ref="char:punc">▪</g> we are happy, <hi>Psal.</hi> 144. 16. <hi>Happy is the people whose God is the Lord.</hi> And so much for the Doctrinal part.</p>
            <p>The Application of this point may afford abundanc<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> of comfort to every godly man, to every person fearing God in this Congregation. God hath sent me this day with a Commission to comfort you, O that I might drop in the oil of gladness into every broken and trouble<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> sp<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>rit; <hi>Say to the righteous, it shall be well with him:</hi> Here'<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> good news from heaven, however things are, yet still i<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> is well with the righteous.</p>
            <p>But here's a great question to be answered, How dot<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> it appear that it is well with the righteous? for we ofte<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> see it is worst with him; he is deprived of his comforts he is made the reproach of the world for Christ, ye<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> many times he loseth his life? how then is it well wit<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> the righteous?</p>
            <p>I answer, yet still is it well with the righteous: thoug<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> he meet with trouble in the world, and one wave rise<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>
               <pb n="55" facs="tcp:44065:31"/>
upon the neck of another: yet is it well with the righ<g ref="char:EOLhyphen"/>teous, as appears in these following particulars:</p>
            <p>First, All the troubles that a righteous man meets with, turn to his good, and so it is well with him: That's a fa<g ref="char:EOLhyphen"/>mous Scripture, <hi>Ier.</hi> 24. 5. <hi>Whom I have sent out of this place, into the Land of the Chaldeans, for their good.</hi> Gods own Israel were transported into <hi>Babylon</hi> among their enemies, for their good. The troubles of the righte<g ref="char:EOLhyphen"/>ous are only a means to purge out their sins, and that's for their good. I have read a story of one <hi>Peleus,</hi> who running at another with a sword to kill him, by accident the sword only run into his Impostume, and broke that. Thus all the evils and troubles of the righteous, do but serve to cure them of the Imposthume of pride, and to make them more humble. When the body of a Saint is afflicted, his soul that revives and flourishes in grace; like two Lawrel trees that I have read of, that when one withered, the other flourished; so, when the body is af<g ref="char:EOLhyphen"/>flicted, yet grace flourishes. God doth distil out of the bitterest drugs, his glory and our salvation. That that the world looks upon as a punishment, that God makes me<g ref="char:EOLhyphen"/>dicinal, to heal the soul. Well then may it be well with the righteous; the rod of God upon a Saint, is but only Gods pencil, whereby he draws his Image more lively upon the soul. God never stretcheth the strings of his Viol, but to make the musick so much the sweeter.</p>
            <p>Secondly, In the midst of, all the troubles that befal the righteous, yet still it is well with them, in regard of those inward heart-revivings that God gives them; we see a godly man in misery; but we see not his comforts; we see his prison grates, but we hear not that sweet mu<g ref="char:EOLhyphen"/>sick that he enjoys in his Conscience. God sweetens to his people outward troubles with inward peace. It is the title that is given to God, 2 <hi>Cor.</hi> 6. 7. <hi>The God that com<g ref="char:EOLhyphen"/>forteth them that are cast down.</hi> The Bee can gather Ho<g ref="char:EOLhyphen"/>ney
<pb n="56" facs="tcp:44065:32"/>
as well from the Thi<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>tle and bitter Herb, as from the sweet Flower: and a Child of God can gather joy out of his sorrow; out of the very Carcass sometimes he fetcheth Honey.</p>
            <p>When the body is in pain, the soul may be at ease, as when a mans head akes, yet his heart may be well; Thus it is well with the Righteous, God gives him inward comforts that revive him, and sweeten his outward pain.</p>
            <p>3. In times of calamity and trouble, yet still is it well with the Righteous, because many times God hears his people in the time of trouble; in a storm God will have a care of his Jewels, he will hide them, and suffer them not to be carryed away; and thus he makes good that Scripture literally, <hi>Psal.</hi> 91. 4. <hi>He shall cover thee with his feathers, and under his wings shalt thou trust, no evil shall touch thee.</hi> God oftentimes verifies this Scripture literally, he makes his Angels to be his Peoples Life<g ref="char:EOLhyphen"/>guard to hide them and to defend them. When a Flood was coming on the World, God provided an <hi>Ark</hi> to hide <hi>Neah</hi> in; When <hi>Israel</hi> was carryed and transported into <hi>Babylon,</hi> God hides <hi>Ier<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>my,</hi> and gives him his life for a prey, <hi>I<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>r.</hi> 39. 11, 12.</p>
            <p>And in this sense the Saints of God are called his hid<g ref="char:EOLhyphen"/>den Ones. <hi>Psal.</hi> 83. 3. Why so? not only because they are hid in Gods decree, and hid in Christs wounds, but of<g ref="char:EOLhyphen"/>tentimes God hides them in time of common danger and calamity; they are hidden Ones; Thus God reserved to himself seven thousand that had not bowed the Knee to <hi>Baal;</hi> the Prophet knew not of any, but God knew of seven thousand that he had hid; and in this sense it is well with the Righteous in time of publick mi<g ref="char:EOLhyphen"/>sery.</p>
            <p>But you will say, Sometimes it is worse than all this with them; sometimes the Righteous dye and perish, and are carryed away with a tempest; How is it well
<pb n="57" facs="tcp:44065:32"/>
with them then? Yes, yet still it is well with the Righ<g ref="char:EOLhyphen"/>teous; though their Life be taken away, yet still it is well with them, and that in a two-fold sense.</p>
            <p>First, Many times God takes away the Righteous by death in great mercy; he takes them away that they shall not see the miseries that are coming upon a Land; as <hi>Vir<g ref="char:EOLhyphen"/>gil</hi> the Heathen Poet said, <hi>They were happy that dyed before their Countrey,</hi> meaning, before they saw the ruins of their Countrey. And truly many times God takes away his Children in mercy, that they shall not see the miseries that are coming on a Land; you have a pregnant and clear Scripture for this, 1 <hi>King.</hi> 14. 13. <hi>He only of the House of</hi> Jeroboam <hi>shall come to his grave;</hi> it is spoken of <hi>A<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>ijah</hi> his Son, He only shall come to his grave, because in him there was found some good thing towards the Lord God of <hi>Israel.</hi> God would put this man into his grave betimes in mercy, because he should not see the evil that was coming upon the Land. You have a paral<g ref="char:EOLhyphen"/>lel Scripture to this, 2 <hi>King.</hi> 22. v. <hi>ult.</hi> It is spoken of <hi>Io<g ref="char:EOLhyphen"/>siah, I will gather thee to thy Fathers, thou shalt be gathered to thy grave in peace, and thine eye shall not see the evil that I will bring upon this place.</hi> Why, <hi>Iosiah</hi> died in battel: How is it said then, that he went to his grave in peace? the mean<g ref="char:EOLhyphen"/>ing is this, because <hi>Iosiah</hi> was an holy man, he had made his peace with God, and so went to his grave in peace; and because he should not see the evil approaching, therefore God gathered him to his grave in peace.</p>
            <p>
               <hi>Ierome</hi> speaks thus of <hi>Nepotian:</hi> itseems <hi>Ierome</hi> lived to see some troubles before he died: Meeting with some storms; <hi>Now</hi> (said he) <hi>how happy is my friend</hi> Nepotian <hi>that sees not these troubles? happy is he that is gotten <gap reason="illegible" resp="#APEX" extent="1 word">
                     <desc>〈◊〉</desc>
                  </gap> of the storm, and is in the haven.</hi>
            </p>
            <p>Thus <hi>Luther</hi> died in mercy before the troubles of <hi>Germany</hi> began to break forth. Thus it is well with the Righteous, though they do die; God takes them
<pb n="58" facs="tcp:44065:33"/>
away in mercy, that they may not see approaching evils.</p>
            <p>Secondly, Though the righteous do die, are taken a<g ref="char:EOLhyphen"/>way, and perish in astorm, yet is it well with them, be<g ref="char:EOLhyphen"/>cause death cannot hurt them; it can neither hurt their Bodies, nor yet their Souls; the Body is safe, it doth not perish, though it doth die; the bodies of the Saints are very precious dust in Gods account; the Lord locks up these Jewels in the Grave, as in a Cabinet; the bodies of the Saints lie mellowing and ripening in the grave, till a blessed time of resurrection: How precious is the dust of a Believer! though the World mind it not, yet 'tis precious to God. The Husbandman hath some Corn in the Barn, and other Corn in his ground; the Corn in the ground is as precious to him as that in the Barn: Why, the Bodies of the Saints in the grave, are Gods Corn in the ground, and God makes a very precious ac<g ref="char:EOLhyphen"/>count of this Corn; the bodies of the Saints shall be more glorious and blessed than ever at the resurrection. <hi>Tertullian</hi> says, the Bodies shall be then <hi>Corpora Angelica;</hi> the Body shal be angelified, in regard of that beauty and lustre which shall be put upon it: As it is with a piece of silk, or cloth, that is died of a Purple scarlet colour, it is made more bright and illustrious than it was before. Thus it is with the bodies of the Saints, they are dyed of a brighter colour at the resurrection, they are made like Christs glorious body, <hi>Phil.</hi> 3. 20. Thus, shall it be well with the righteous in their bodies; they shall not perish.</p>
            <p>Secondly, At death it shall be well with the righte<g ref="char:EOLhyphen"/>ous, as to their souls. O it shall be a blessed time; Me<g ref="char:EOLhyphen"/>thinks it is with a Saint at the time of death, just as it was with <hi>Paul</hi> in his voyage to <hi>Rome;</hi> the ship did break into many pieces, but yet he got safe to shore; so it is with a believer, though the ship of his body may be snap't and broken at death; yet the passenger is safe, the
<pb n="59" facs="tcp:44065:33"/>
soul gets safe to shore even to the heavenly<g ref="char:punc">▪</g> 
               <hi>Ierusalem;</hi> then surely it is well with the righteous at his death; the day of a believer's death is the birth-day of his blessed<g ref="char:EOLhyphen"/>ness; it is his ascension-day to heaven; his death-day is his mariage-day with Jesus Christ; faith doth but Con<g ref="char:EOLhyphen"/>tract us here, but at death the Nuptials shall be solem<g ref="char:EOLhyphen"/>nized in glory; and shall it not be well with the righ<g ref="char:EOLhyphen"/>teous? they shall see God face to face: And says <hi>Austin, Ipse Deus sufficit ad praemium.</hi> It will be heaven enough to have the <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ight of God. The Saints shall then enter into joy; joy now enters into them here, but then they shall enter into joy; they shall drink of that pure river that runs from God the ever lasting Fountain.</p>
            <p>Thus you see it shall go well with the righteous, how<g ref="char:EOLhyphen"/>ever things go, though troubles come, though death it self come; and therefore let those that are the people of God, comfort themselves with these words.</p>
            <p>To conclude this first point, what encouragement is this to all you that hear me now, to begin to be righte<g ref="char:EOLhyphen"/>ous! This Text may tempt us all to be godly. <hi>Say to the righteous, It shall be well with him;</hi> when things go never so ill with him; yet still it shall be well with him: Grant that all things are ill with you in your estate, in your re<g ref="char:EOLhyphen"/>lations; yet then, if you are righteous, all things shall be well with you; your pardon is sealed, you are an Heir of Gods Promises, all things shall work for good; you have God for your Father, you have heaven in reversi<g ref="char:EOLhyphen"/>on for your inheritance; and is it not well with you? how may this make us all in love with godliness, how<g ref="char:punc">▪</g> may this tempt us to be godly? For if ever we would en<g ref="char:EOLhyphen"/>joy happiness, we must espouse holiness; <hi>Say to the righ<g ref="char:EOLhyphen"/>teous, it shall be well with him.</hi> And so much for the first proposition. The godly mans comfort in life and death.</p>
            <p>Now if this will not prevail with men to make them
<pb n="60" facs="tcp:44065:34"/>
leave their sins and become righteous. I must passe in a few words to the next branch of my Text, to scare men out of their sins, to affright them out of their wicked<g ref="char:EOLhyphen"/>nesse: <hi>Wo to the wicked, it shall be ill with him, for the re<g ref="char:EOLhyphen"/>ward of his hands shall be given him.</hi> This, my beloved, is<g ref="char:punc">▪</g> the dark side of the cloud, and it may cause in every<g ref="char:punc">▪</g> wicked man that hears me, a pa<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>pitation and trembling at the heart, <hi>Wo to the wicked, it shall be ill with him,</hi> And so the Proposition is this:</p>
            <p>
               <hi>That when things seem to be well with wicked men, it shall be ill with them at last.</hi>
            </p>
            <p>Though things seem to be well with the wicked, they have more then heart can wish, yet it shall be ill with them at last; <hi>Vae improbo! Wo to the wicked; it shall be ill with them.</hi> In <hi>Eccles.</hi> 8. 11. <hi>It shall not be well with the wicked, nor shall he prolong his days, that are as a shadow, be<g ref="char:EOLhyphen"/>cause he feareth not God.</hi> The God of <hi>Truth</hi> hath pro<g ref="char:EOLhyphen"/>nounced it, this is as true as God is true, <hi>It shall not be well with the wicked.</hi>
            </p>
            <p>Now that I may a little clear this to you, I shall de<g ref="char:EOLhyphen"/>monstrate it to you in these following Particulars:</p>
            <list>
               <item>1. It is ill with the wicked in this life.</item>
               <item>2. It is ill with him at his death.</item>
               <item>3. It is ill with him at the day of Judgement.</item>
               <item>4. It is ill with him after the day of Judgement.</item>
            </list>
            <p>First, It is ill with the Wicked in this life. There's hardly a wicked man that hears me, that thinks so: when he hath the affluence and confluence of outward com<g ref="char:EOLhyphen"/>forts, when he eats of the fat, and drinks of the sweet, he will hardly believe that Minister that tells him it shall be ill with him; yea, but it is ill with the wicked even in this life; foris it not ill with that man that hath a curse, yea the curse of God, entailed upon him? My Text pro<g ref="char:EOLhyphen"/>nounceth a curse against the sinner, <hi>Vae improbo, Wo to the wicked:</hi> And can that man thrive that lives under a curse?
<pb n="61" facs="tcp:44065:34"/>
Clouds of blood &amp; wrath hang over the head of a wick<g ref="char:EOLhyphen"/>ed man; he is heir to all the plagues that are written in the Book of God; all God's curses are the Sinners porti<g ref="char:EOLhyphen"/>on, and if he dies in his sins, he is sure to have the porti<g ref="char:EOLhyphen"/>on paid him. <hi>Woe to the Wicked;</hi> every bit of Bread he eat<g ref="char:EOLhyphen"/>eth, he hath it with a curse, like poysoned Bread given to a Dog; every drop of Wine he drinks, he swallows down a curse with it. <hi>Wo to the wicked,</hi> there is a Curse in his cup, there is a curse on his table; God hath said, Wo to him.</p>
            <p>We read of <hi>Belshazzar, Dan.</hi> 5. 4, 5. that <hi>when he tasted the wine, he commanded to bring the gold and silver vessels taken out of the Temple; then they brought the gold and silver vessels, and drank wine, and praised the gods of gold and silver.</hi> He was very jovial: but in the midst of his cups and joyallity, wo to the Wicked; for in the same hour there came forth the fingers of a Mans hand, and wrote over against the Candlestick on the wall a curse and wo. <hi>Wo to the wicked;</hi> let a sinner live till he be a hundred years old, yet still he is accursed, <hi>Esay</hi> 23. 20. <hi>Though a sinner live a hundred years old, yet shall he die accursed;</hi> his gray hairs have a curse upon them.</p>
            <p>Secondly, It shall be ill with the wicked at the hour of death, &amp; that in two respects; Death puts an end to all his comforts, and death is a beginning of all his miseries.</p>
            <p>First, Death puts an end to a Sinner's comforts. There shall be no more indulging of the Flesh, and pampering of it; no more cups of Wine, and no more Musick to be seen or heard then. In <hi>Rev.</hi> 18. 14. &amp; 22. <hi>The things that thy soul lusteth after, are departed from thee; the voyce of the Harpers, Musicians and Trumpeters shall be no more at all in thee;</hi> it is spoken of the destruction of <hi>Rome.</hi> Thus may it be said of a wicked man at death, All joy and pleasure is now departed from thee; no more shalt thou hear the voyce of the Harp, Organ, or Trumpet: no more
<pb n="62" facs="tcp:44065:35"/>
shall the Sinner be cloathed in Scarlet robes, or adorned with sparkling Diamonds; Now, all oyl and balsome, all joy and gladness, at death shall cease and depart from the Sinner.</p>
            <p>Secondly, As death puts a period to a Sinners mirth, so it layes a foundation for all his sorrows. Usually be<g ref="char:EOLhyphen"/>fore death doth close the eye of the Sinners body, the eye of his Conscience is first opened.</p>
            <p>Every sin at the hour of death stands with a drawn sword in his hand: Those sins that delighted the sinner formerly, now terrifie and affright him. All his joy and mirth is turned into sadness.</p>
            <p>As sometimes you have seen Sugar lying in a damp place, dissolve and turn to Water: Thus all the sugar<g ref="char:EOLhyphen"/>ly Joyes of wicked men, at the hour of death turn to water, even the water of tears and sorrow.</p>
            <p>Thirdly, It shall be ill with a wicked man at the day of Judgement, when he is cited before Gods Tribunal, when he shall leave courting his wickedness, and stand at Gods Barr to answer for it.</p>
            <p>You read of <hi>Foelix,</hi> that when he heard <hi>Paul</hi> speak of Judgement, <hi>Foelix</hi> trembled. <hi>Iosephus</hi> observes that <hi>Foe<g ref="char:EOLhyphen"/>lix</hi> was a wicked man; and she that then lived with him, her name was <hi>Drusilla,</hi> whom he had enticed away from her Husband, and lived in sin with her: Now when <hi>Foe<g ref="char:EOLhyphen"/>lix</hi> heard <hi>Paul</hi> speak of Judgement, he trembled; his conscience that check'd him for his sin.</p>
            <p>Now, if <hi>Foelix</hi> trembled at the hearing of Judgment, what will sinners do when the day of Judgment shall come; when all mens secret sins shall be made manifest, when all their midnight wickedness shall be written up<g ref="char:EOLhyphen"/>on their Foreheads, as with the point of a Diamond?</p>
            <p>At the day of Judgment, my Beloved, there will be two things:</p>
            <p>1. <hi>The Legal Tryal.</hi> 2. <hi>The Sentence.</hi>
            </p>
            <p>
               <pb n="63" facs="tcp:44065:35"/>1. <hi>The Legal Tryal.</hi> God will call forth sinners by Name, and say, Stand forth, Hear thy charge, Let me see what thou canst answer to it? What canst thou say for all thy Sabbath-breaking? for all thy Drunkenness and Perjury? for all thy Revenge and Malice? for all thy persecuting of my Members? what canst thou say for all these? Guilty or not guilty? Thou Wretch da<g ref="char:EOLhyphen"/>rest not say, Not Guilty; for have not I been an eye<g ref="char:EOLhyphen"/>witness of all thy wickedness? Do not the <hi>Books agree,</hi> the <hi>Book</hi> of thy <hi>Conscience,</hi> and the <hi>Book</hi> of my <hi>Omniscience?</hi> and canst thou plead, Not Guilty? Here the Sinner will be amazed with horror, and run into desperation.</p>
            <p>2. After this <hi>Legal Tryal,</hi> follows the <hi>Sentence; Ite Maledicti,</hi> Go ye cursed; What, <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>o from the presence of Christ, <hi>in whose presence there is fulness of joy!</hi> and go from Christ with a <hi>curse!</hi> That word <hi>Depart,</hi> said St. <hi>Chryso<g ref="char:EOLhyphen"/>stome,</hi> is worse than the torments themselves.</p>
            <p>And, Beloved, remember this ye that go on in a sin; when once the Sentence is past, it can never be reversed; This is the most Supreme Court of Judicature, from whence there is no Appeal. Here on earth, men can re<g ref="char:EOLhyphen"/>move their Cause from one Court to another, from the Common-law to the Chancery; but if once the Sentence be past at this Judgment-barr, there is no removing your Cause This is the highest Court, there is no appealing any where else. And thus you see it is ill with the Wicked at the day of Judgement.</p>
            <p>Fourthly, It shall be ill with the wicked after the day of Judgement. Oh! then there is but one way, and they would be glad if they might not go that way; But they must go that way even to prison, yea to hell. <hi>Luke</hi> 16. 23, 24. <hi>In hell he lift up his eyes.</hi> Hell is the very center of Misery, the spirits of torments stilled out.</p>
            <p>The Scripture tells us in Hell there are three things:</p>
            <p>1. <hi>Darkness.</hi> 2. <hi>Fire.</hi> 3. <hi>Chains.</hi>
            </p>
            <p>
               <pb n="64" facs="tcp:44065:36"/>1. Hell is called a place of <hi>Darkness.</hi> In <hi>Iude</hi> v. 13. <hi>To them is reserved the blackness of darkness for ever<g ref="char:punc">▪</g>
               </hi> Darkness, you know, is the most uncomfortable thing in the world: A man that goes in the dark trembles e<g ref="char:EOLhyphen"/>very step that he goes: Hell is a black Region; there is nothing but <hi>blackness of darkness:</hi> It must needs be a dark place, where there shall be a separation from the light of Gods presence. Indeed <hi>Austin</hi> thinks, that there shall be some little sulphureous light: But suppose there be, that light shall only serve the damned to behold the tragedy of their own misery, to see themselves tormen<g ref="char:EOLhyphen"/>ted.</p>
            <p>2. In Hell there is <hi>Fire;</hi> it is called <hi>a <gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>urning L<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>k; Rev.</hi> 20. 15. <hi>Whoso<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap> was not found written in the bock of Life, was cast into the l<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>ke of fire.</hi> You know, Fire is the most torturing Element, it makes the most dreadful impression upon the flesh. Why, Hell is a place of Fire. It is disputed among some of the learned, what kind of fire it is: I wish we may never feel what kind of fire it is. <hi>Austin, Peter Lumb<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>rd,</hi> and others affirm, That it is a ma<g ref="char:EOLhyphen"/>terial Fire, but far hotter than any culinary fire; the fire on your hearths is but painted fire compared to this. But I rather think, the fire of the damned is partly ma<g ref="char:EOLhyphen"/>terial, and partly spiritual. Partly material, to work up<g ref="char:EOLhyphen"/>on the body; and partly spiritual, which is the wrath of God to torment the Soul: This is that <hi>L<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>ke</hi> of burning fire, Oh! Who knows the power of Gods anger? <hi>Who can dwell with these burnings?</hi> It is intolerable to bear these scorchings, and it is impossible for the damned to escape them.</p>
            <p>3. In Hell there are <hi>Chains of darkness:</hi> In the 6. <hi>ver.</hi> of the Epistle of <hi>Iude, Those sinners that would not be bound by any law of God, shall have chains of darkness to bind them.</hi> But what is the meaning of this phrase, <hi>Chains of dark<g ref="char:EOLhyphen"/>ness?</hi> I suppose it may be this, to intimate to us, That
<pb n="65" facs="tcp:44065:36"/>
the wicked in Hell shall not have power to walk up and down; which, perhaps, would be a little ease to them, though a very little: yea, but they shall not have so much as that little ease, but shall be chained, tyed, and staked fast with <hi>chains of darkness,</hi> that they shall not stir: And this is very terrible.</p>
            <p>Suppose a man did always lie upon a down-bed, if he might not stir off the place, it would be very painful to him, though on a bed of down; How terrible then will it be to the damned, that must lie under the scorchings of Gods fury, chained down, and not be able to move? And thus shall it be to the <hi>wicked.</hi>
            </p>
            <p>And to add to the torments of Hell, there are two things which shew it shall be ill with the <hi>wicked,</hi> let them die when they will.</p>
            <list>
               <item>1. There is the Worm.</item>
               <item>2. There is the Serpent.</item>
            </list>
            <p>1. <hi>There is the Worm, <gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>o torture the spirit;</hi> and this is no other but the worm of Conscience, <hi>Mark</hi> 4. 44. <hi>Where their worm never dies:</hi> How dreadful will it be to have this Worm gnawing continually! <hi>Melancthon</hi> called it, <hi>a hellish fury.</hi> Conscience will be just as if a Worm full of poyson were gnawing the heart of a man: Those sinners that would never hear the voice of Conscience, shall for ever feel the worm of Conscience.</p>
            <p>2. <hi>There is the Serpent,</hi> and that is the Devil, called, <hi>the old Serpent,</hi> Revel. 4. As there is the biting of the Worm, so there is the stinging of the Serpent. The dam<g ref="char:EOLhyphen"/>ned in Hell shall be forced to behold the Devil, that damned Monster. I remember what <hi>Anselm</hi> saith, <hi>I had rather endure all the torments of this life, than see the Devil with bodily eyes:</hi> But this sight of the Devil the <hi>wicked</hi> shall see whether they will or no; and not only see, but shall feel the stingings of this old Serpent.</p>
            <p>Satan is full of rage against Mankind, and he will shew
<pb n="66" facs="tcp:44065:37"/>
no mercy; as he puts forth all his subtilty in tempting men, so he puts forth all his cruelty in totmenting men.</p>
            <p>And this is not all; there are two things more that aggravate the <hi>torments of hell,</hi> to shew that it shall be <hi>ill with the wicked.</hi>
            </p>
            <p>1. <hi>These agonies, these hell-convu<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>sions, shall be for ever.</hi> Rev. 14. 11. <hi>The smoak of their torment <gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>scended for ever and ever, and they shall have no rest day nor night.</hi> Thus is it in <hi>hell;</hi> they would die, but they cannot; <hi>Mors sin<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap> morte,</hi> the <hi>wicked</hi> shall be alwayes dying, yet never dead; alwayes consuming, yet never consumed; <hi>the smoak of their furnace ascends for ever and ever.</hi> Oh! who can en<g ref="char:EOLhyphen"/>dure thus to be for ever on the wrack; this word <hi>Ever</hi> breaks the heart of the <hi>wicked:</hi> They think a Sabbath long, and a Sermon long, and a Prayer long; they cry out, <hi>When will these be over?</hi> Oh! how long then will it be to lie in <hi>hell-torments for ever and ever?</hi> After the <hi>wicked</hi> have lain there millions of years, their torments will be as far from ending as they were the first hour they came there.</p>
            <p>2. <hi>The damned in hell shall have none to pity them.</hi> It is some comfort and ease, to have friends pity us when we are on our sick beds, or under any affliction; but the damned shal have none to pity them: Mercy will not pity them, that is turned to fury: Christ will not pity them, he is no more advocate for them: Angels will not pity them, for they rejoyce to see the vengeance; they insult and glory to see the justice of God executed upon them. Oh! how sad is it to lie in the scalding furnace of Gods wrath, and to have none to pity us? Gods bowels will be locked up, and his heart will be hardened to damned sinners; then they shall call and God will laugh at them, <hi>Prov.</hi> 1. 26. <hi>I will laugh at your calamity.</hi> Hear this, all you that go on in sin, <hi>It will be ill with the wicked:</hi> O therefore <hi>turn from your sins, lest God tear you in pieces, a<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>d there be now to deliver, or help you.</hi>
            </p>
            <p>
               <pb n="67" facs="tcp:44065:37"/>For the Application of this point.</p>
            <p>First, What a confounding word is this to all the <hi>wick<g ref="char:EOLhyphen"/>ed,</hi> that go on desperately in sin, that add drunkenness to thirst? Never was there such an inundation of wicked<g ref="char:EOLhyphen"/>ness, as there is now adayes: Men sin, as if they would sin to spight God; as if they would dare heaven to punish them: men sin so greedily, as if they were afraid, Hell<g ref="char:EOLhyphen"/>gate would be shut up ere they could get thither. How many are there that sin manfully? that go to Hell stout<g ref="char:EOLhyphen"/>ly in their wickednes? as <hi>Seneca</hi> speaks. These are in a sad condition. Remember what the text saith, <hi>Wo to the wicked, it shall be ill with them;</hi> ill with them in life, in death and after death. A <hi>wicked</hi> man lives cursed, and dies dam<g ref="char:EOLhyphen"/>ned. Sinners are Gods standing mark that he shoots at, and he never misseth the mark. You know what the Scripture saith, <hi>There shall be weeping and gnashing of teeth.</hi> It is a saying of <hi>Latimer,</hi> That is very sad fare, where weeping is the first course, and gnashing of teeth is the second.</p>
            <p>But whence may this gnashing of the teeth come?</p>
            <p>1. It ariseth from the extremity of the torments that the damned suffer; this makes them gnash their teeth with horrour, they are not able to bear it, and yet they know not how to avoid it.</p>
            <p>2. The <hi>Wicked</hi> gnash their teeth out of envy, to think that the godly are happy and blessed; those whom they reproached, hated and persecuted, they are happy in glory, and they themselves are thrown down into Hell; this cuts them to the heart to think of it, and makes them gnash their teeth, <hi>Luke</hi> 10. <hi>There shall be weeping and gnashing of teeth, when you shall see Abraham, and Isaack, and Iacob in the Kingdom of God, and you your selves thrust out.</hi> And this is the first use, shewing the misery of a <hi>wicked <gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>han;</hi> if all the curses in the Bible will make him mise<g ref="char:EOLhyphen"/>rable, he shall be miserable. God will make his Arrows drunk with his bloud.</p>
            <p>
               <pb n="68" facs="tcp:44065:38"/>Secondly, Take heed that none of you here be found in the number of the <hi>Wicked:</hi> Take heed of being of this black Regiment: beware of the Devils colours; fight not under this Banner: <hi>It shall be ill with the Wicked;</hi> the Sinner and the Furnace shall never <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>e parted.</p>
            <p>In a word, I beseech you take heed of those sins that bring to Hell fire. <hi>There are,</hi> saith St. <hi>Bernard, fi<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>ry sins that bring men to hell fire.</hi> What are these fiery sin? Why, they are the fire of Malice, the fire of Passion, the fire of Lust, the fire of Concupiscence, and the fire of Re<g ref="char:EOLhyphen"/>venge: these fiery sins, bring men to fiery plagues, to Hell fire. When you are tempted to any <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>in, think with your selves, How can I bear the lying in the fierceness of the Wine-press of Gods wrath for ever?</p>
            <p>I have read a story of a Virgi<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>, that being tempted by a young man to commit folly; sayes she to him, <hi>If you will grant me but one request, I will do what you desire. What is that?</hi> said he. <hi>Why, do but hold your Finger one hour in this burning Candle.</hi> No, he would not do that: Said she to him, <hi>Will not you for my s<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>ke hold your Finger one hour in the Candle, and would you have me lay my Soul burning in Hell for ever, for the satisfying of your Lust?</hi> and thus she refuted that temptation.</p>
            <p>Why, Doth Satan tempt you to Wickedness? hold up this Text against the Devil, as a shield to quench his fie<g ref="char:EOLhyphen"/>ry darts; Satan, <hi>it will go ill with the wicked;</hi> If I embrace thy temptation, I must be under thy tormenting for e<g ref="char:EOLhyphen"/>ver. O therefore learn to be Righteous, <hi>It shall be well with the Righteous:</hi> Take heed of living and dying in sin, <hi>It shall be ill with the Wicked:</hi> the God of Heaven hath said it.</p>
            <p>I will conclude all, with a saying of <hi>Austin,</hi> sayes he, <hi>When a man hath been virtuous, the labour is gone, and the joy remains: when a man hath been wicked, the pleasure i<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap> gone, and the sting remaineth.</hi>
            </p>
         </div>
         <div type="prayer">
            <pb n="69" facs="tcp:44065:38"/>
            <head>Dr. <hi>Iacomb</hi>'s Prayer at St. <hi>Martin's, Ludgate.</hi>
            </head>
            <p>BLessed God, thou art a God blessed for ever; thou givest mercy to all returning and repenting sinners; Thou art worthy to be prai<g ref="char:EOLhyphen"/>sed by all that draw <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>igh unto thee.</p>
            <p>Thou hast vouchsafed to us one Sabbath more, oh that we might all of us be in the spirit upon this Lord's day; that, whatever we do, we may do it in the strength of God, that we may offer spiritual sa<g ref="char:EOLhyphen"/>crifices to God this day, through our Mediator the Lord Iesus.</p>
            <p>It is a very great condescention, that thou shouldst suffer such as we are to come unto thee<g ref="char:punc">▪</g> O Lord, we are unclean, we are unclean; from the crown of the head to the sole of the foot, we are overspread with the Leprosie of sin; all the faculties of our souls are defiled; our understandings are darkned, our wills are corrupted: We have affections, but they are Carnal; we have hearts, but they are impure; we have consciences, but they are seared. And as our inward man, so our lives are unholy; as the fountain is, so is the stream: besides that our general guilt that we brought into the world, we are guilty of innumerable actual transgressions against thy holy Law. We think, oh Lord, there are not greater sinners in the world than we: Our sins are attended with many aggravations.</p>
            <p>We have sinned against prayers, against vows, and promises; we have had as much light shining before us, as any in the world have had: Great is our unbelief. Oh that we could <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ay these things to our hearts!</p>
            <p>We do r<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>fuse to come to Christ, we go about to establish a righteousness of our own, and neglect the righteousness of God by faith in Iesus Christ: how are our hearts glewed to the present things of this world! oh what do we do for thy glory! how u<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>reformed are we under all the ways of God that he has taken to make us a holy people! Give us a sight of our sins; oh Lord, we confess, sometimes we do make some formal confession, but we do not find our hearts melted for sin as they should.</p>
            <p>Oh take away from every one of us this heart of stone, and give a heart of flesh; give us tender hearts, make us sensible of all our departing from thee.</p>
            <p>Oh let us look upon Him whom we have pierced, and let us mourn that the water of penitential sorrow may <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>low from us; we are strangers to our selves; we do not see what a Hell there is in our natures; oh how should we put our mouths in the dust, and loath our selves, if so be there might be hope!</p>
            <p>Oh Lord, convince us of sin; give us such a sight of sin as may make us fly to thee; give us such a sight of our own guilt that may prepare us for the grace of God; now we are stung with the fiery Serpent, help us
<pb n="70" facs="tcp:44065:39"/>
to come to Iesus Christ our hrazen Serpent; give us thy holy Spirit, to bring us out of the state of nature; oh let that God that made us creatures, make us new creatures; oh Lord, we are thine own work, but we are dead in tréspasses and sins; give us grace, and speak a word to them that are dead: put out thine almighty power, and draw some sinner to Christ this day: and those that have any breathings after thee, oh thou that gavest them that desire, carry on thine own work in them: where thou hast begun a good work<g ref="char:punc">▪</g> carry it on: let sin, as the house of <hi>Saul,</hi> grow weaker and weaker, and grace, as the house of <hi>David,</hi> grow stronger and stronger. Oh increase our faith; oh Lord, in this time we do not only stand in need of grace, but of a great measure of grace; oh help us by faith to relie upon God, that thou mayst help us at last. Bless with us all thine, remember thy people from one end of the world unto the other; thy people are very low; this is a time of <hi>Jacob's</hi> troubles; the bush is burning every day, <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> thou the hope of <hi>Israel,</hi> and the Saviour thereof, shew thy self in mercy to these nations We bless thee for all thy meroies, that thy judgements do not feize upon us every day, that thou dost not sweep us away, that thou dost not rain fire and brimstone on <hi>England,</hi> as thou didst on <hi>Sodom;</hi> our sins cry aloud to Heaven for vengeance; God is greatly provoked every day, and it is a miracle of patience that yet thou hast not destroyed us. God can par<g ref="char:EOLhyphen"/>don the sins of the Nation at once, but we are not fit for pardon; we d<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> not humble our selves, oh Lord, humble us. Give repentance to <hi>England</hi> from the highest to the lowest, that we may return unto thee.</p>
            <p>We desire to bless thee, that our enemies have not had their wills over us; they said, they would pursue, and overtake, and satisfie their lusts; but God did blow upon them, and they did sink in the mighty waters; and thou hast yet preserved thy Church: we pray thee do not leave us, nor re<g ref="char:EOLhyphen"/>move thy Gospel, whatsoever thou dost. Pour down the best of thy blessings upon thy Servant and our Soveraign, <hi>Charles,</hi> by thy Grace, of <hi>England, Scotland, France,</hi> and <hi>Ireland</hi> King: bless him with the blessings of Hea<g ref="char:EOLhyphen"/>ven and Earth; make Him a blessing to all of us: bless him in all His Re<g ref="char:EOLhyphen"/>lations: the Lords of the Privy Council: Look on them that have desired an interest in our prayers: Known to thee are all of them, know their souls in this time of adversity; make their beds in their sickness; give faith to them that complain of unbelief; give the spirit of Prayer to those that com<g ref="char:EOLhyphen"/>plain they cannot pray. Be a Counsellor to those that want Counsel in their affairs either by Sea or Land, let thy blessing go with them whereever they go: spare the lives of children, if it be thy will.</p>
            <p>Prepare us for thy good and holy Word: let it be a savour of life unto life, and let it come with power unto us. Oh let us hear it as Thy Word: n<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>i as the word of a poor man, but as the Word of God: And all for the Lord Christ his sake, for whom we bless thee: to whom with thee and the Spirit of Grace, be given Glory and Honour for evermore,</p>
            <closer>Amen.</closer>
         </div>
         <div type="sermon">
            <pb n="71" facs="tcp:44065:39"/>
            <head>Dr. <hi>Iacomb's</hi> Forenoon Sermon.</head>
            <epigraph>
               <bibl>JOHN 8. 29.</bibl>
               <q>And he that sent me, is with me: the Father hath not left me alone: for I do alwayes those things that please him.</q>
            </epigraph>
            <p>THese are the words of our blessed Lord and Sa<g ref="char:EOLhyphen"/>viour Jesus Christ; they are spoken by himself, &amp; they are spoken of himself; though yet, in a so<g ref="char:EOLhyphen"/>ber and modest sense, they are applicable to all his mem<g ref="char:EOLhyphen"/>bers: That which Christ here affirms, is, that the pre<g ref="char:EOLhyphen"/>sence of God was alwayes with him; and this is first pro<g ref="char:EOLhyphen"/>pounded, <hi>He that sent me is with me;</hi> and then it is am<g ref="char:EOLhyphen"/>plified, <hi>and the Father hath not left me alone:</hi> and then thirdly, the reason of this is annexed; <hi>for I alwayes do those things that please him.</hi>
            </p>
            <p>I shall speak but very little of the words as they do re<g ref="char:EOLhyphen"/>fer to Christ; he tells us, his Father was with him; he did not leave him alone in all the troubles and diffi<g ref="char:EOLhyphen"/>culties that he met withal in the finishing the great work of man's Redemption; still God was with him: It is true, there was a time when Christ was without the sensible manifestation of his Father's presence, when he cried out, <hi>My God, my God, why hast thou forsaken me?</hi> Why, but yet even then in truth and in reality his Father did not leave him; for though he had not the evidences of his Father's presence, yet he had the influences of his Father's presence. It would take up much time to shew you how in all Particulars the the Father was present with Christ: I will only speak this one word, and instance in this one thing; God's
<pb n="72" facs="tcp:44065:40"/>
assisting presence was alwayes with him, both in his active, and also in his passive obedience; and indeed, he had that work to do, and those miseries to suffer, that, if God had left him, if he had not been mightily assisted by the Divine Nature, Christ as meer man could neither have done, nor have suffered what he did; but the Fa<g ref="char:EOLhyphen"/>ther was with him, to support him; <hi>Isa.</hi> 42. 1. <hi>Be<g ref="char:EOLhyphen"/>hold my servant whom I uphold.</hi> You shall find that Christ did act faith upon this, in <hi>Isa.</hi> 50. 7. <hi>The Lord God will help me, therefore shall I not be confounded.</hi> Ver. 9. <hi>The Lord will help me.</hi> So to the same effect is <hi>Psal.</hi> 16. 9. And you shall find this made good to him in the Scri<g ref="char:EOLhyphen"/>ptures, in his greatest necessities.</p>
            <p>Take a Double Instance.</p>
            <p>In the first place<g ref="char:punc">▪</g> After he had been engaged in that Combat with Satan, you read of in <hi>Matth.</hi> 4. (The strongest Combat or Due<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> that ever was fought; where<g ref="char:EOLhyphen"/>in you have the Prince of Peace, and the prince of dark<g ref="char:EOLhyphen"/>ness; the Lion of the Tribe of <hi>Iudah,</hi> and the roaring lion that seeks how to devour; both of them putting forth their utmost strength, and endeavouring to over<g ref="char:EOLhyphen"/>come each the other: Now I say) in this Combat the Fa<g ref="char:EOLhyphen"/>ther did not leave Christ, but he helps him; for he sends an Angel for to minister unto him, <hi>Mat.</hi> 4. 11.</p>
            <p>So in Christ's bitter Agony in the Garden, just before his bitter passion and death upon the Cross, the Father did not leave him alone; for he sent an Angel unto him to strengthen him, <hi>Mat.</hi> 22. 43. and so in several other places, and in several other things I might instance; but I shall pass this by. I but now, Why did the Father thus stand by Christ? he gives you the reason of it in the Text, <hi>because he alwayes did the things that pleased him:</hi> This I shall open in a double respect.</p>
            <p>First, Christ's undertaking the <hi>Work</hi> of our Redem<g ref="char:EOLhyphen"/>tion: it was very well pleasing unto his Father, that poor
<pb n="73" facs="tcp:44065:40"/>
lost und o<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>e sinners should be brought back again unto God, and restored unto his love and favour: I say, the Father was infinitely well-pleased with Christ in this un<g ref="char:EOLhyphen"/>dertaking, <hi>Isa.</hi> 53. 10. <hi>The pleasure of the Lrrd shall prosper in his hand;</hi> the pleasure of the Lord, that is, the <hi>Work</hi> of our Redemption; wherein God the Father took great pleasure or delight; therefore when Christ was publiquely in <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>he eye of the world to enter upon this great <hi>Work,</hi> the Father sends him out with this witness, <hi>This is my beloved Son, in whom I am well-plea<g ref="char:EOLhyphen"/>sed.</hi> He speaks not only of his well-pleasing to his Per<g ref="char:EOLhyphen"/>son, but also to his well-pleasing as to his Undertaking.</p>
            <p>Secondly, as the <hi>Work</hi> it self was pleasing unto God, so Christ's managing of <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>his <hi>Work</hi> was all along pleasing unto his Father: and that doth appear in this, that Christ in all things kept to his Father's Commission, and to his Father's Command: I say, in all things he kept to his Father's Commission; he did nothing here upon Earth, but what was within the compass of his Commission; for, saith he, in the verse before the Text, <hi>I do nothing of my self, but as my Father bids me.</hi> So also he acted in con<g ref="char:EOLhyphen"/>formity to his Father's Will; that was the rule and square by which Christ ordered all his actions; his eyes was still upon his Father's Will; whatever he wil<g ref="char:EOLhyphen"/>led him to do, that he did<g ref="char:punc">▪</g> whatever he willed him to suffer, that he suffered; and thus he alwayes did the things that were pleasing to his Father. But I do not in<g ref="char:EOLhyphen"/>sist further upon the words, in this reference; For my design is to bring down the words unto our selves, to those that are the members of Christ; for there is the same disposition of heart in all Believers to please God: In all things to please God, this was the frame and temper and carriage of Christ: so it is the frame and temper of every true Believer; and this is a part of our likeness unto Christ; As you know there is a blessed re<g ref="char:EOLhyphen"/>semblance
<pb n="74" facs="tcp:44065:41"/>
and similitude between Christ and his Mem<g ref="char:EOLhyphen"/>bers; they have the same spirit that Christ had, only in a different proportion; for he had it without measure; they have the same grace as Christ had for substance, though not for degree; <hi>Of his fulness we all have received grace for grace;</hi> that is, as many interpret it, grace an<g ref="char:EOLhyphen"/>swerable unto grace: As the print in the wax, answers to the print in the Seal; and as face answers to face: so grace in believers, answers unto that grace that was in Christ: They are to shew forth the vertues of Christ, 1 <hi>Pet.</hi> 2. 11. Now this was the grace, &amp; vertue, and holi<g ref="char:EOLhyphen"/>ness of Christ; that <hi>He alwayes did the things that pleased his Father.</hi> Why this is in all believers, only with this difference; it was actual performance in the one, it is but endeavour in the other; it was perfect in the one; it is sincere, but imperfect in the other.</p>
            <p>Christ alwayes did the things that pleased God; a Believer endeavours alwayes to do the things that please God; he doth not alwayes do so; witness <hi>David</hi> in the Case of his uncleanness, when he displeased the Lord, as it is in 2 <hi>Sam.</hi> 11.</p>
            <p>The Observation I intend to speak to, shall be this:</p>
            <p>
               <hi>They that please God, and endeavour alwayes to do the things that please God, such God will be with: such the Fa<g ref="char:EOLhyphen"/>ther will not leave alone; especially in times of suffering and trouble.</hi> (For I will bring it to that Case.)</p>
            <p>Indeed God will not leave such at any time; for that promise is exceeding full, <hi>Hebr.</hi> 13. 5. <hi>I will never leave thee, nor forsake thee.</hi> I do not know any one promise in all the Bible, that is exprest with such an Emphasis as that Promise is; such a multiplication of Negatives in the Original. But especially, God will not leave such in an afflicted and suffering condition.</p>
            <p>In the prosecuting of this, I will speak to four things: First, I will shew you when a man may be said to
<pb n="75" facs="tcp:44065:41"/>
do the things that please God. 2. I will confirm the truth of the Doctrine. 3. I will shew you in what re<g ref="char:EOLhyphen"/>spects God will be with them that desire to please him, in a suffering condition. 4. I will give you the grounds and reasons of it; and then I shall come to the Appli<g ref="char:EOLhyphen"/>cation.</p>
            <p>For the first: We please God in what we do, when we act, 1. In a suitableness to Gods nature: And 2. In sub<g ref="char:EOLhyphen"/>jection to Gods Law: For pleasing of God lies in these two things. As that pleases a man which is suitable to his disposition, and is correspondent with his Command: We do the things that please God, when we do that which God doth; and when we do that which God com<g ref="char:EOLhyphen"/>mands: When we hate sin, as God hates sin; when we are holy, as God is holy. You shall find it in <hi>Col.</hi> 1. 10. <hi>That you may walk worthy of God, unto all well-pleasing.</hi> Observe, This walking worthy of God, is walking suitably, or walking answerably to God. <hi>Mat.</hi> 3. 8. <hi>Bring forth fruit worthy of repentance;</hi> or, bring forth fruit answerable to repentance; so, to walk worthy of God, is to walk suita<g ref="char:EOLhyphen"/>ble to God, to his Nature: Now then, observe what follows, that you might walk worthy of God to all well<g ref="char:EOLhyphen"/>pleasing; then we please God, when we walk suitably unto God: So also when we act in a blessed conformity to God, to his Law; for nothing can please the good God, but what is good: Now the Law being the mea<g ref="char:EOLhyphen"/>sure and standard of all goodness, nothing can be good, but what bears conformity to this Law, which is the will of God. God is well pleased, when his will is ob<g ref="char:EOLhyphen"/>served: As you know, you that are Masters, your ser<g ref="char:EOLhyphen"/>vants please you when they do your will. That inference of the Apostle for this is very apposite, <hi>Rom.</hi> 8. 8. <hi>So then, they that are in the flesh cannot please God.</hi> What is this same inference grounded upon? <hi>because the carnal mind is enmity against God; for it is not subject to the law of</hi>
               <pb n="76" facs="tcp:44065:42"/>
God, neither indeed can; so that they that are in flesh cannot please God. Why? Because there is that principle in them, as carries out a real enmity to the Law and Will of God; it is as if the Apostle had said, They will not be subject to Gods will, nor obe<g ref="char:EOLhyphen"/>dient to Gods commands; there is a principle of enmi<g ref="char:EOLhyphen"/>ty in them against these things, and so cannot please God: God is pleased when his will is fulfilled, and his com<g ref="char:EOLhyphen"/>mands observed; to please God, is, in all things so to act, that whatever we do, we may express a likeness to Gods nature, and a blessed subjection to Gods revealed will; and this is the first thing.</p>
            <p>A second thing is the proof of the Doctrin; they that thus please God, he will be with them, he will not leave them alone; especially in an hour of tryal: For, my bre<g ref="char:EOLhyphen"/>thren, assure your selves of this, That which the Father did for Christ, he will do for all his Members; it is true, Christs sufferings, being greater than ours possibly can be, and so his relation to God being higher than ours is; (he a Son by eternal Generation, we only by Adoption) he had the presence of God in a more glorious manner then we can expect; but yet in our Sphere according to the measure of our trial, and according to our capacity, we shall as really have the presence of God with us, as Christ had with him; that, as we are partakers of Christs sufferings, so we also shall be partakers of Christs sup<g ref="char:EOLhyphen"/>port; He that will be present with believers in heaven, as he is with Christ, he will be present with believers here on earth, as he was with Christ in all his forrows and sufferings.</p>
            <p>Now for the confirming of this comfortable truth, I need not speak much: Many promises you have in Scr<g ref="char:EOLhyphen"/>pture for it, and whatever God hath promised, he will certainly make good: Turn to that one promise instead of many, <hi>Isa.</hi> 43. 2. <hi>When thou passest through the water, I</hi>
               <pb n="77" facs="tcp:44065:42"/>
               <hi>will be with thee; through the rivers, they shall not overflow thee; when thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee.</hi> And you shall find too that the Saints have experienced it, in all ages God hath made it good. <hi>Iacob</hi> was a man that met with many sharp trials, God exercised him with many trou<g ref="char:EOLhyphen"/>bles; you shall find that when he was going to <hi>Padan-A<g ref="char:EOLhyphen"/>ram,</hi> and was in a very afflicted condition, <hi>Gen.</hi> 28. 15. God comes unto him, and saith, <hi>Behold I am with thee, Gen.</hi> 31. 5. His father frowned upon him, but the God of his fathers helped him: <hi>Ioseph,</hi> (<hi>Gen.</hi> 29. 20.) his master took him, put him into prison, a place where the Kings Prisoners were bound; he was in the prison, but the Lord was with <hi>Ioseph.</hi> The Prophet <hi>Ieremy</hi> was thrown into a dungeon, but the Scripture saith, <hi>God was with him.</hi> The three Children were thrown into the Fur<g ref="char:EOLhyphen"/>nace of fire, but there was a fourth with them, and that was the Son of God, <hi>Dan.</hi> 3. 25. <hi>Paul</hi> when he was brought to his trial, all men forsook him, but God stood by him, 2 <hi>Tim.</hi> 4. 16. So the Christians in all their sharp sufferings, 2 <hi>Cor.</hi> 4. 9. they were <hi>persecuted, but not forsaken;</hi> persecuted by men, but not forsaken by God. God hath abundantly made out this, and doth so still, that he will never leave those alone in a time of suffering, who desire unfeignedly in all things to please God.</p>
            <p>Now the third thing is to shew you in what re<g ref="char:EOLhyphen"/>spects God is with such: why this presence of God is an active presence: God is not meerly with his people, but he is with them in an active way: for this is a certain truth, God is working when the Saints are suffering, I will open this in several par<g ref="char:EOLhyphen"/>ticulars.</p>
            <p>First, God is with such in his teaching pre<g ref="char:EOLhyphen"/>sence. Gods correction, and Gods instruction they
<pb n="78" facs="tcp:44065:43"/>
usually go together; and where there is the chasten<g ref="char:EOLhyphen"/>ing of Gods hand, there is also the teaching of Gods Spirit, <hi>Psal.</hi> 90. 12. <hi>Blessed is the man whom thou chaste<g ref="char:EOLhyphen"/>nest, and whom thou teachest.</hi> Christ, though he were a Son, yet learned obedience by the things that he suf<g ref="char:EOLhyphen"/>fered: God teacheth his upright ones many lessons in a time of adversity, which they never learned in a time of prosperity. For we are like idle boyes, or bad Scholars, that learn best when the rod is over us: In a prosperous condition Gods speaks to us, and we mind him not, <hi>Ier.</hi> 2. 21. <hi>I spoke to thee in thy prosperity, but thou wouldest not hear:</hi> and this hath been thy manner from thy youth upwards: In prosperity God speaks once and twice, as <hi>Iob</hi> speaks, but we will not hear; but in the time of adversity God opens the ears: <hi>Iudg.</hi> 8. 16. As <hi>Gideon</hi> taught the men of <hi>Succoth</hi> with thorns and briars: so doth God teach his people by afflictions: and oh the many blessed truths that they learn, when they are under the rod. When they want liberty, Oh what a mercy is it to have liberty then! When they have not Ordinances as before, what a mercy is it to have Ordinances then! Oh what an evill thing is it then for them, that they have departed from God<g ref="char:punc">▪</g> God teaches them these things then: sin is never so bitter, mercy is never so sweet, as in a time of suffering: Oh how vain and empty is the crea<g ref="char:EOLhyphen"/>ture then! Oh how sweet is communion with God then! I say, such things as these God teaches then.</p>
            <p>Secondly, God is with such in his guiding presence, <hi>Psal.</hi> 73. 24. <hi>Thou wilt guide me with thy counsel, and afterwards receive me unto glory.</hi> When <hi>Israel</hi> was in the Wilderness, then they had the cloud to guide them. It is a blessed thing to live under the conduct and dire<g ref="char:EOLhyphen"/>ction
<pb n="79" facs="tcp:44065:43"/>
of the wise God: we never have so much of this as in an hour of travel: indeed the people of God never flie so much to God for direction as at such a time: as <hi>Saul,</hi> when he was in distress, then he calls for the E<g ref="char:EOLhyphen"/>phod. And thus it is with us under affliction; then we look to God.</p>
            <p>Thirdly, God is with them in his preserving and hiding presence: God is the Saints hiding-place, their Shield, their Buckler, their Rock, their Defence: the Scripture-expressions are many to hold out Gods protection as to his people: God hath a constant care over them to preserve them and save them; oh but especially in a time of trouble: as the Mariner is never so careful of the Ship as under a storm; So God is never so careful of his Church and people as under an affliction. <hi>Ieremy</hi> is in the Dungeon, now God saves him: <hi>Daniel</hi> is in the Den, now God saves him; The three Children in the Fire, now God saves them: <hi>Peter</hi> is in Prison, now God saves him: The Mother never tends the Child so carefully, as when the child is sick; and Providence is never so tender to the people of God, as under a suffering con<g ref="char:EOLhyphen"/>dition.</p>
            <p>Fourthly, God is with them in his comforting pre<g ref="char:EOLhyphen"/>sence: 2 <hi>Cor.</hi> 4. 1. <hi>Who comforteth us in all our tribu<g ref="char:EOLhyphen"/>lation:</hi> and usually we have most of consolation from God, when we have most of tribulation from with<g ref="char:EOLhyphen"/>out: as our sufferings do abound, so our consola<g ref="char:EOLhyphen"/>tion doth abound much more: The Child that is beaten when it is well, is cherished when it is ill: when persons are sick, then you give them Cordi<g ref="char:EOLhyphen"/>als: God gives the best of comforts in the worst of times: when the burden is heavy upon the back, then the peace of Conscience is great within: the worse it is without, the better it is within: when men
<pb n="80" facs="tcp:44065:44"/>
discover most of anger, then God discovers most of love.</p>
            <p>Fifthly, God is with such in his strengthening pre<g ref="char:EOLhyphen"/>sence, to enable them, and to support them, to undergo whatever he is pleased to call them unto: this is the way of our good and gracious God, he alwayes gives ou<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> strength as he lays on affliction: he never leaves his Children alone in this respect: he will be with them to support them: though it may be not to deliver, yet he will cerrainly be with them to support; the rod and the staff they go together, <hi>Psal.</hi> 23. 4. the afflicting rod, and the supporting staff: when one hand is upon the Saint to afflict, then the other hand is underneath the Saint to support: <hi>Isai.</hi> 41. 10. <hi>I will uphold thee, I will strengthen thee; fear not, I will help thee; yea, I will uphold thee with the right hand of my righteousness.</hi> This <hi>David</hi> found, <hi>I cryed unto the Lord in my distress, he answered me, and strengthened me in my inward man, Psal.</hi> 138. 3. Oh when men afflict, God supports: when men put the Children of God into deep waters, then God takes them by the chin, and holds them up, that they shall not sink and be drowned.</p>
            <p>Sixthly, God is with them in his sympathizing pre<g ref="char:EOLhyphen"/>sence: Oh he hath a tender sense of all the sorrows and calamities of his people! Oh it grieves him when they are grieved! they that touch them, touch the Apple of his eye: in all afflictions he is afflicted, <hi>Saul, Saul, Why persecutest thou me?</hi> Every blow that is given to them, God bears a part of it himself: As they are sensible of Gods dishonour, so God is sensi<g ref="char:EOLhyphen"/>ble of their sufferings; it pains him to the heart to see his Children wronged and abused by a malicious world.</p>
            <p>Seventhly, He is with them by his sanctifying presence: all their troubles are to do them good,
<pb n="81" facs="tcp:44065:44"/>
and to make them good: and therefore the furnace it is but to refine them from their dross: the pruning hook of affliction, is but to cut off their luxuriant branches: God takes the sharp knife into his hand and lances them, but it is only to fetch out their corruption: <hi>By this shall the iniquity of Iacob be purged, and this is all the fruit to take away his sin.</hi>
            </p>
            <p>Eighthly, God is with them by his quickening pre<g ref="char:EOLhyphen"/>sence, to make their Prayers more servent, to make their requests to the throne of Grace more importunate. The children of God cry most to him when they suffer most from men, and their prayers are best when their condition is worst: Prayer shortens affliction, and affliction heightens Prayer: God is with them to hear their Prayers. Oh the Prayer of the afflicted that comes up to Heaven! God hears the sighs and g<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ones of his oppressed ones, their tears pierce the Heavens, they call upon God in time of trouble, and pour out their sorrows before the Lord, and he doth hear them.</p>
            <p>Ninthly, God is with them by his raising presence, to raise up their hearts higher, to elevate their souls, and bring them more near to himself. Gods people when they meet with troubles in the world, oh no<g ref="char:EOLhyphen"/>thing so sweet unto them as the enjoyment of God: then no life so sweet unto them as the life of faith; then they relish a sweetness in the promise: then every smile of God, oh how welcome is it! then all the af<g ref="char:EOLhyphen"/>fections of their souls center in God, and run to God: as in winter time all the sap of the tree runs to the root: in summer time it spreads it self in the body, but in the winter it goes to the root: when a man is sick<g ref="char:punc">▪</g> all the blood goes to the heart: so, in a suffering condition all the affections of the soul go to God.</p>
            <p>But now what are the Reasons why God will not leave his people that thus desire to please him?</p>
            <p>
               <pb n="82" facs="tcp:44065:45"/>Why, 1. God loves them, therefore he will not leave them; persons we love, we cannot leave: especially when they are in a distressed condition; and as God hath set his love upon them, so they have set their love upon God, they love God. <hi>Psal.</hi> 91. 15. you h<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ve there an expression, <hi>Because he hath set his love upon m<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>, therefore I will deliver him: he shall call upon me, and I will answer him, I will be with him in trouble.</hi> God is <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> God of bowels, of great pity and compassion, and there<g ref="char:EOLhyphen"/>fore he will not leave his people in a time of distress: you know bowels how they stand in you towards them that are in misery; it goes to the heart of a mercifull man, to leave a person in misery: Oh how great are the bowels and compassions of God <hi>Is Ephraim my son, is he a pleasant childe? Oh, my bowels are turned within me, I will have mercy on him.</hi>
            </p>
            <p>2. Such as please God shall have his presence under suffering, because now they need God most: if God will not leave his people as to temporal supplies, be<g ref="char:EOLhyphen"/>cause they need such and such things; they need meat, and they need cloathing: surely much more God will not leave his children as to spiritual supplies, under times of distress, because then they need God. Oh what can a Believer do, or what can a Believer suffer when God leaves him? his strength is in God, his support is in God, his comfort is in God; his All is in God, and therefore if God now leave him, what will become of him? he needs God at all times, but never so much as when his condition is dark and troubled What was <hi>Sampson,</hi> that man of so great strength, when his hair was gone? And what is a Believer when his God is gone?</p>
            <p>3. God loves to see his people chearfull in a time of suffering<g ref="char:punc">▪</g> and therefore he is with them; he loves not that they should walk dejectedly. When God is present,
<pb n="83" facs="tcp:44065:45"/>
               <hi>Paul</hi> and <hi>Silas</hi> can sing in prison: the Apostles can re<g ref="char:EOLhyphen"/>joyce, that God honours them to be reproached for him. When God is present, the people of God are not only che<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>rfull under tribulation, but can glory: their Cross is their Crown: but if God be withdrawn, what can there be? drooping hearts, and pensive sorrows.</p>
            <p>4. God will not leave them, because they will not leave God: God will not leave them because they suf<g ref="char:EOLhyphen"/>fer for his sake: were they not tender of Gods glory, and carefull to please him, they might be free from suffering as well as others; but it is for Gods sake they suffer; <hi>For thy sake, we are killed like sheep all the day long.</hi>
            </p>
            <p>Lastly<g ref="char:punc">▪</g> It is thus, because God will make it appear to all the World, that he puts a difference between them that desire to please him, and other men: God hath a value for such: Do but see how <hi>Moses</hi> argues the case with God (<hi>Exod.</hi> 33. 13.) and so on, where he comes to God with a great request, that God should shew him his way that he might know it: Why saith God to him, <hi>My presence shall go with thee. Moses</hi> said unto him, It is well thou art pleased to promise so great a mercy; <hi>If thy presence go not with me, carry us not hence: for wherein shall it be known that I and thy people have found grace in thy sight? Is it not in this, that thou goest with us?</hi> Ob<g ref="char:EOLhyphen"/>serve<g ref="char:punc">▪</g> 
               <hi>Moses</hi> pleads with God, How his favour and love, and mercy, should be with them, unless he were present with them? And so God, he walks with his people in trouble; for how should the world see that God regar<g ref="char:EOLhyphen"/>ded them, and did favour them, unless he manifested his presence unto them in a time of trouble and affliction?</p>
         </div>
         <div type="sermon">
            <pb n="84" facs="tcp:44065:46"/>
            <head>Dr. <hi>Iacomb</hi>'s Afternoon Sermon.</head>
            <epigraph>
               <bibl>JOHN 8. 29.</bibl>
               <q>And he that sent me, is with me: the Father hath not left me alone: for I do alwayes those things that please him.</q>
            </epigraph>
            <p>I Was upon these words in the morning; having spoken something to them as they referre to Christ who spake them here of himself: I then brought them down to his Members, Believers: and so propoun<g ref="char:EOLhyphen"/>ded this Observation from them, <hi>That whoever they are that desire to please God, to do the things that are pleasing to him, God will be with such, end the Father will not leave such al<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>ne especially in a time of suffering and trouble.</hi>
            </p>
            <p>In the prosecuting of this point I spake to four things, which I shal not now repeat, but come to the mark which I intend at present; &amp; that is to make some Application.</p>
            <p>1. Let me endeavour to prevail with every one of you, so to carry your selves in your several places and capaci<g ref="char:EOLhyphen"/>ties, that whatever you do, you may please God.</p>
            <p>It was a blessed testimony that was given of <hi>Enoch, Before his translation he had this testimony, that he pleased God.</hi> Oh how happy will they be at the great day of Judgement, who shall be singled out by Christ, before Angels and Men; and Christ shall say of them, This was the Man, or this was the Woman that pleased God! There is a great deal of pleasing in the World, but there are <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> very few that make this their business, to please God; therefore I would have you shun that which is sinfull, and press after that which is matter of Duty.</p>
            <p>1. There are some that mind nothing but to please themselves, to promote their own interest, to love their
<pb n="85" facs="tcp:44065:46"/>
own ease, to indulge themselves in their own carnal de<g ref="char:EOLhyphen"/>lights; but they never mind the good of others, or the pleasing of God; the Apostle speaks of and against these, <hi>Rom.</hi> 15. 1, 2, 3.</p>
            <p>2. There are others that look no further than the plea<g ref="char:EOLhyphen"/>sing of men; if they can but keep fair with men, and shun the displeasure of men, that is all they aim at: but, my Brethren, what a poor thing is it to please man, and displease God? what a poor thing is it to have Man to be our Friend, and God to be our Enemy? to have the smiles of a poor dying perishing Worm, and to lye un<g ref="char:EOLhyphen"/>der the frowns of the great God?</p>
            <p>Indeed, there is a good pleasing of men, to please them for their Edification, as the Apostle speaks, <hi>Rom.</hi> 15. 2. and so the Apostle speaks of himself, 1 <hi>Cor.</hi> 10. 32. <hi>Even as I please all men in all things,</hi> that is, in all things that are of an indifferent nature, not simply civil, nor simply good, in all such things.</p>
            <p>This Apostle was of a yielding and complying spirit, that he might thereby the better insinuate himself into the affections of men, and be more instrumental to the glory of God in the work of the Gospel, 1 <hi>Cor.</hi> 9. 22. <hi>To the weak became I as weak, that I might gain the weak; I am made all things to all men, that I might by all means save some; and this I do for the Gospel sake.</hi>
            </p>
            <p>But now in matter of Duty, such things as are ex<g ref="char:EOLhyphen"/>presly determined by God, and so are either good or evil; in these things the Apostle would be no pleaser of men: <hi>If I should please men, I should not be the servant of Christ,</hi> Gal. 1. 10. It is good to please other<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> to their Edi<g ref="char:EOLhyphen"/>fication; but we must not please others to their own ruine and condemnation; It is good to please men, when we can so do, and not grieve God.</p>
            <p>Instead of pleasing men, let it be your constant care &amp; best endeavour in all things to please God: my Brethren,
<pb n="86" facs="tcp:44065:47"/>
this is a duty of so great importance, that, was I now to take my leave of you, and should certainly know that I should never speak to you more<g ref="char:punc">▪</g> as we are come very near to that; for though I speak to you as a living man, yet I speak to you as a dying Minister, this, I say, is a duty of that weight and importance, that I know not what to press upon you more material then this; consult but two places of Scripture, Col. 1. <hi>For this cause we do not cease to pray for you:</hi> What was the thing the Apostle in this his constant Prayer did begg of God for them? It was this, That they might please God; and when he was taking his leave in the winding up of his Epistle to the <hi>Hebrews, Now the God of peace that brought again from the dead our Lord Iesus, the great shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight.</hi> I need not go beyond the Text for Motives to stirre you up to these Endeavours: For</p>
            <p>(<hi>Motive</hi> 1.) First, Consider what that God is which I would have you endeavour to please; He is that God which made Heaven and Earth; that God before whom all this World is as nothing, but as a little dust in the bal<g ref="char:EOLhyphen"/>lance, and as a drop of water to the bucket; that God whom Angels adore and worship; that God who by a word from his mouth is able to bring the whole Uni<g ref="char:EOLhyphen"/>verse into nothing. Will not you study to please this God? But further consider what this God is to you: He is the fountain of your being; he is the God of all your mercies; he is your Creator and Soveraign; he is your Maker &amp; Law-giver. It is he that by a smile can make you happy, and by a frown can make you miserable; it is he that hath Heaven and Hell at his disposal, <hi>who openeth and none can shut<g ref="char:punc">▪</g> who shuts and none can open.</hi> He that must iudg every one of you either to eternal blessedness, or else<g ref="char:punc">▪</g> to eternal torments; it is he in whose hands your breath,
<pb n="87" facs="tcp:44065:47"/>
your life, your soul, your All is; will you not endeavour to please this God? as the Prophet argueth in point of fear, Isa. 51. 12. <hi>Who art thou that art afraid of a man that shall die, or of the Son of man that shall be made as grass, and forgettest the Lord thy maker?</hi> Oh poor Creature, Who ar<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> thou that goest about to please a mortal dying man, and dost not go about to please the Great God, thy Creator and Soveraign!</p>
            <p>2. Consider that relation wherein you profess your selves to stand to God; he is your Master; you his Servants; he is your Father, you his Children; he is your Lord, you his Subjects: You know all that are in close Relations, will study to please them that are above them, as the Ser<g ref="char:EOLhyphen"/>vant his master, the child his father, the subject his Prince; All persons that are in a state of inferiority, will study to please their Superiours, especially when they do depend upon them. Oh! how infinitely is God above those Re<g ref="char:EOLhyphen"/>lations! Alas, there is but a very little distance betwixt you and your Servants, and yet you expect they should please you; will you not therefore please God? especial<g ref="char:EOLhyphen"/>ly considering your dependance upon him.</p>
            <p>3. You shall not lose by pleasing God; that is enough to put us upon this; He that pleaseth God, profiteth himself; in that very act wherein we please God, we profit our selves: Men can do but little for us, and yet upon what they can do, we study to please them.</p>
            <p>Let me open this in a few particulars:</p>
            <p>1. If you will sincerely endeavour in all things to please God, God will give you a gracious return to all your prayers. Oh what a mercy is this for a man to have his prayers answered by God! 1 Joh. 3. 22. <hi>Whatever we ask, we receive of him, because we keep his commandements, and do those things that are pleasing in his sight.</hi> Never expect that God should hear any Prayers, if we do not endeavour to do those things that please him.</p>
            <p>
               <pb n="88" facs="tcp:44065:48"/>2. Do you please God, and he will please you; Mercy pleaseth us, and Duty pleaseth God. Now when we please God in a way of Duty, he will please us in a way of Mercy: If we order our wayes so as to please God, he will order his wayes so as to please us.</p>
            <p>3. Great is the benefit of pleasing God, even as to men; and this <hi>Solomon</hi> sets before you, Prov. 16. 7. <hi>When a mans wayes please the Lord, he maketh even his enemies to be at peace with him;</hi> and he hath such another expression, Prov. 22. 11. <hi>He that loveth pureness of heart, the King shall be his Friend:</hi> the meaning of this Scripture is this, When we keep close to God, and walk in complyance with his will, and make it our great design to please him, He will give us to find favour in the eyes of men: He that maketh God his Friend, God will make that mans Enemies to be his Friends. Men are possibly full of anger, revenge, and exasperation: be it so; do you desire to please God<g ref="char:punc">▪</g> God can turn their hearts towards you; God can sweet<g ref="char:EOLhyphen"/>en them in their spirits, and take away that venome that is in them: so you know he did in the case of <hi>Esau</hi> to his Brother <hi>Iacob.</hi>
            </p>
            <p>4. This is the way to Heaven and Happiness; God will be pleased before the Sinner shal be saved <hi>Heb.</hi> 11. Enoch <hi>before his translation had this testimony that he pleased God;</hi> there is no way to Heaven but by this way: the Child pleaseth the Father, and then the Father giveth him the Inheritance. So it is here.</p>
            <p>5. Let me return to the argument in the Text<g ref="char:punc">▪</g> God will never <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> them alone, that desire sincerely to please him. <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> this should be a very prevailing Motive to you<g ref="char:punc">▪</g> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> now; Please God, and he will never leave you, no not in a time of distress and trouble. Here is the great difference betwixt a faithfull God, and a false Man.</p>
            <p>In time of trouble &amp; adversity men leave us &amp; forsake us; in time of prosperity then they flatter as, and preten<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>
               <pb n="89" facs="tcp:44065:48"/>
a great deal of friendship and kindness: But as no man looks upon the Dial when the Sun is under a cloud; so these very men that pretend so much of Kindness and friendship; if so be we do but come under a frown, or into trouble, then their Friendship and Kindness is at an end, as <hi>Paul</hi> said, No man stood by him when he came to be tried before <hi>Nero;</hi> all men forsook him, but God did not forsake him. The Wiseman hath an expressi<g ref="char:EOLhyphen"/>on, <hi>Prov.</hi> 17. 17. <hi>A friend loveth at all times, and a bro<g ref="char:EOLhyphen"/>ther is born for adversity;</hi> But where shall we find such a friend? and indeed where shall we find such a brother? But now if you will please God, God will stand by you when all men leave you; When you have the greatest need of God, he will then stand by you; If you be in a Prison, he will be with you; If you be banished, he will be with you: If Sin doth not part God and you, certainly no Affliction shall part God and you.</p>
            <p>Study to please God; Oh, is it not a sad thing for God to leave you? that is the saddest of all; when we lose God, we lose all, <hi>Hos.</hi> 9. 12. <hi>Wo unto them when I depart from them.</hi> What are all your mercies if God leave you? no more than if a man should have a fair pleasant House, and never see the Sun more.</p>
            <p>Oh do the things that alwayes please the Lord, and he will never leave you; under mercies, under afflictions, he will be with you, and then your mercies shall be ve<g ref="char:EOLhyphen"/>ry sweet, and your afflictions shall not be very bitter; You know how earnest <hi>Moses</hi> was <hi>Num.</hi> 10. 31. with his Father in law, <hi>Hobab</hi> the <hi>Midianite, Leave us not I pray thee, forasmuch as thou knowest how we are to encamp in the wilderness, and thou maist be to us as eyes.</hi> Oh keep God to you, especially when you are entering into the wilderness of trouble, God will be to you instead of eyes; he will be your Counsellor, your Comforter, your Guide, your Treasurer, your Portion, your All.</p>
            <p>
               <pb n="90" facs="tcp:44065:49"/>I might add one thing more in the last place.</p>
            <p>Study to please God, because he is so easie to be pleased; this is a motive to us to endeavour to please those persons who are easie to be pleased; a Child that hath a Father that is easie to be pleased, a Servant that hath a Master that is easie to be pleased, will study to please them. Sincerity pleaseth God, though in the midst of much infirmity; He is so gracious and merci<g ref="char:EOLhyphen"/>ful, that whensoever a poor sinner doth but desire to please God, he will accept of those desires; If we can but please God, it is no great matter whether we please men or not.</p>
            <p>I shall conclude this branch with 1 <hi>Thes.</hi> 4. 1. <hi>We be<g ref="char:EOLhyphen"/>seech you brethren, and exhort you in the Lord Iesus, that as you have received of us how you ought to walk and please God, that you would abound more and more.</hi>
            </p>
            <p>
               <hi>Use.</hi> By way of direction: I should here shew you how you are to please God. I told you in general in the morn<g ref="char:EOLhyphen"/>ing this pleasing of God lieth in two things.</p>
            <list>
               <item>1. In suitableness to his Nature.</item>
               <item>2. In subjection to his Law.</item>
            </list>
            <p>If you would please God in all your Actions, look to this, That what you do, may bear some resemblance to his Nature, and hold forth obedience to his Law.</p>
            <p>Consult the Will of God, and in all things act in con<g ref="char:EOLhyphen"/>formity to that Will; do not allow your selves in the Commission of any known sin, for that will certainly displease God; as it was said of <hi>David</hi> when he took <hi>Bathsheba</hi> to Wife; but, saith the Text, <hi>The thing di<g ref="char:EOLhyphen"/>spleased the Lord.</hi> Do not bauk any known duty, for that will displease God. In a word, be holy in all manner of Conversation.</p>
            <p>This being too general, I shall not insist upon it; only in a word, more particularly,</p>
            <p>Do those things now, make Conscience of those
<pb n="91" facs="tcp:44065:49"/>
Duties which now lie upon you, in the doing of which you will certainly please God: And they are such as these:</p>
            <p>Be stedfast in the good wayes of God; in the midst of a backsliding and apostatizing age, stand fast to the law of God, <hi>Phil.</hi> 4. 1. <hi>Contend for the faith which is delivered to the Saints,</hi> (the 3d. Verse of the Epistle of <hi>Iude.</hi>)</p>
            <p>Be not ashamed to own Christ before all the World; if you be ashamed of him on Earth, he will be ashamed of you in heaven; and wo be to that Sinner whom Christ is ashamed to own.</p>
            <p>Reckon Reproaches for the Name of Christ better than the Pleasure of sin that is but for season.</p>
            <p>When God calleth you to it, assert the purity and spirituality of Gospel-worship; Do not place Religi<g ref="char:EOLhyphen"/>on in a few Shadows where the Substance is neglected; but chiefly mind Self-denial, Mortification, Cruci<g ref="char:EOLhyphen"/>fixion to the World, keeping up close Communion with God.</p>
            <p>Love the people of God, whatever the World say or think of thee; for God is highly pleased when he seeth his Children loved.</p>
            <p>Keep up Religion in your Families, whatever scorn or contempt is cast upon you. Oh that you would labour to be of <hi>Abrahams</hi> spirit; <hi>I know,</hi> saith God, <hi>he will command his Children and his Houshold after him, and they shall keep the way of the Lord,</hi> Gen. 18. 19.</p>
            <p>I do not know any one better means for the keep<g ref="char:EOLhyphen"/>ing up of Religion in this Nation, than for Masters of Families to be consciencious in the discharging of this Duty.</p>
            <p>Be good in bad times; be Patterns of good works to those that shall behold you.</p>
            <p>
               <pb n="92" facs="tcp:44065:50"/>Let no Reproach or Obloquy make you to abate your exact walking with God; whatever you meet withall in the wayes of Holiness and a strict life, say, If this be to be vile, I will be more vile.</p>
            <p>Make Conscience of a strict observation of the Lord's day; take heed of that Sacriledge of stealing away holy time; of prostituting that to common and civil use, which is impropriated and dedicated to the service of God.</p>
            <p>Pray for, and love, all those that have been instrumen<g ref="char:EOLhyphen"/>tal for your spiritual good in the work of the Ministry, whatever dirt is now thrown in their Faces, and though you never get more good by them.</p>
            <p>Forget not to distribute to the necessities of God's people, that are many of them in a low condition; for this is a sacrifice of a sweet Odour, and well-pleasing to him.</p>
            <p>Carry your selves with all Patience and Christian Meekness towards them that wrong you: Pray for them that are your Enemies; and when you are reviled, revile not again; but commit your selves to that God which judgeth Righteously.</p>
            <p>Do your Duty to Superiours, and to those that are in Authority.</p>
            <p>So carry your selves, that it may be with you as it was with <hi>Daniel;</hi> they had nothing against him, saving in the matter of his God.</p>
            <p>Bauk not any Duty for Suffering: Chuse the greatest of Suffering, before the least of Sin.</p>
            <p>In a word, So walk as it becometh the Gospel: And finally, I speak to you, as the Apostle spake to them, <hi>Phil.</hi> 2. 16. <hi>Holding forth the word of life, that I may re<g ref="char:EOLhyphen"/>joyce in the day of Christ, that I have not run in vain, nor laboured in vain.</hi>
            </p>
            <p>The third Use is for comfort, to all those that do cónscienciously endeavour in all things to please God; the comfort lies in this, you may suffer; but
<pb n="93" facs="tcp:44065:50"/>
whenever you suffer, the Father will not leave you alone; pleasing of God does not secure a man from suf<g ref="char:EOLhyphen"/>fering from men, sometimes it rather exposes a man to suffer from men: But now, though it does not prevent suffering, yet it takes away the sting and venome of suf<g ref="char:EOLhyphen"/>fering; it makes it to be like <hi>Sampson</hi>'s Lion, when it was slain, he found nothing but honey in the belly of it. Oh! the presence of God in a time of affliction, is ex<g ref="char:EOLhyphen"/>ceeding precious; it turns gall in honey, thorns into roses. Be not troubled into your thoughts, about what you may undergo; if God be with you, all will be well; if God comes, when the cross cometh, the weight of it shall never hurt you: what is a prison when God is there? My brethren, though estate leave you, relations leave you, all your comforts leave you; so long as God doth not leave you, it will be well; therefore do not fear, be not dejected or discouraged. <hi>Isa.</hi> 43. 1, 2. <hi>Fear not, O Iac<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>b;</hi> why so? <hi>when thou pas<g ref="char:EOLhyphen"/>sest through the water, I will be with thee.</hi> We have more reason to be afraid of prosperity, with God's absence, than of adversity with God's presence. A good God will make every condition to be good; it is not a prison but a pallace, where God is: they that do the things that please God, whatever condition they may be brought to, the Father will not leave them alone. Mi<g ref="char:EOLhyphen"/>nisters may leave you, the Means of Grace and Ordi<g ref="char:EOLhyphen"/>nances, in a great measure may leave you; your crea<g ref="char:EOLhyphen"/>ture-enjoyments and comforts may leave you; but here is a God that will never leave you; Oh bless his holy name.</p>
            <p>Fourthly, is this pleasing of God a duty of so great importance and benefit? Then be tender and charitable in judging of those that do differ from you and others, upon this account, because they dare not displease God. I may seem, in this caution, to aim at my
<pb n="94" facs="tcp:44065:51"/>
self, and others of my brethren in the work of our Mi<g ref="char:EOLhyphen"/>nistry; but I am not here at present to take my last farewel; I hope I may have a little further opportunity of speaking to you; but if not, let me require this of you, to pass a charitable interpretation upon our laying down the exercise of our Ministry; there is a greater Judge than you, must judge us all at the great Day; and to this Judge, we can appeal before Angels and Men; that it is not this thing or that thing, that puts us upon this dissent, but it is conscience towards God, and fear of offending him. I censure none that differ from me, as though they displease God; but yet, as to my self, should I do thus and thus, I should certainly violate the peace of my own conscience, and offend God, which I must not do; no, not to secure my Ministry; though that either is, or ought to be, dearer to me than my ve<g ref="char:EOLhyphen"/>ry life; and how dear it is, God only knoweth. Do not add affliction to affliction, be not uncharitable in judg<g ref="char:EOLhyphen"/>ing of us, as if through pride, faction, obstinacy, or de<g ref="char:EOLhyphen"/>votedness to a party, or, which is worse then all, in op<g ref="char:EOLhyphen"/>position to authority, we do dissent; the Judge of all hearts knows, it is not so. But it is meerly from those ap<g ref="char:EOLhyphen"/>prehensions which, after prayer, and the use of all means, do yet continue; that doing thus and thus, we should displease God; therefore deal charitably with us in this day of our affliction. If we be mistaken, I pray God to convince us: if others be mistaken, whether in a pub<g ref="char:EOLhyphen"/>lick or private capacity, I pray God in mercy convince them; but however things go, God will make good this truth to us; in this work he will not leave us, and our Father will not leave us alone; for it is the unfained de<g ref="char:EOLhyphen"/>sire of our soul, in all things to please God.</p>
         </div>
         <div type="sermon">
            <pb n="95" facs="tcp:44065:51"/>
            <head>Mr. <hi>Case's</hi> Farewell Sermon.</head>
            <epigraph>
               <bibl>REVEL. 2. 5.</bibl>
               <q>Remember therefore from whence thou art fallen, and re<g ref="char:EOLhyphen"/>pent, and do the first works; or else I will come unto thee quickly, and will remove the Candlestick out of his place, except thou repent.</q>
            </epigraph>
            <p>CHrist here prescribes pretious physick for the healing of this languishing Church of <hi>Ephesus:</hi> 'Tis compounded of a threefold ingredient.</p>
            <list>
               <item>1. Self-reflection, <hi>Remember from whence,</hi> &amp;c.</item>
               <item>2. Holy-contrition and humiliation before the Lord, <hi>Repent.</hi>
               </item>
               <item>3. Thorough-Reformation, <hi>Do thy first works.</hi>
               </item>
            </list>
            <p>I left the last time upon the second of these, name<g ref="char:EOLhyphen"/>ly, <hi>Repentance;</hi> and that which I did upon this part of Christs advice was, not so much to open to you the na<g ref="char:EOLhyphen"/>ture of Repentance (which is not so proper for this place) as to give in a catalogue or list of such special sins, as Christ doth expect that all his people in these three Nations should lay to heart, and repent of before the Lord. I gave you, in a list, eleven special sins that we should repent of, and humble our selves for, before the Lord. As,</p>
            <list>
               <item>1. <hi>Omission of duty.</hi> Prayer, reading the Word, Medi<g ref="char:EOLhyphen"/>tation, <hi>&amp;c.</hi> Any thing will be for excuse to lay by duties, and we are secretly glad of an excuse.</item>
               <item>
                  <pb n="96" facs="tcp:44065:52"/>2. <hi>Remisness in duty.</hi> In things of the world we are all in all, and all in every part; a man cannot thrust ano<g ref="char:EOLhyphen"/>ther thought into us; but in Prayer, how many things are we doing?</item>
               <item>3. <hi>Hypocrisie.</hi> How unlike are we at home, to what abroad? and in company, to what in secret?</item>
               <item>4. <hi>Pride.</hi> In apparel, houses, parts, bloud, birth-right, yea, of grace it self, of humility, Ministers, Ordinan<g ref="char:EOLhyphen"/>ces, <hi>&amp;c.</hi>
               </item>
               <item>5. <hi>Covetousness.</hi> Never did covetousness invade the professing party as now: The more goods men get, the less good they do.</item>
               <item>6. <hi>Sensuality.</hi> Voluptuousness, wantonness: Christi<g ref="char:EOLhyphen"/>ans let themselves loose to the Creature; lay out their affections on things below, as if that part in the Ser<g ref="char:EOLhyphen"/>pents curse (<hi>to lick the dust of the earth</hi>) were the<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>r own ss well as his.</item>
               <item>7. <hi>Anim<gap reason="illegible" resp="#APEX" extent="1+ letters">
                        <desc>•…</desc>
                     </gap>sities and divisions amongst Christians:</hi> many have been active to kindle, but few to quench divi<g ref="char:EOLhyphen"/>sions.</item>
               <item>8. <hi>Uncharitable censuring one anoth<gap reason="illegible" resp="#APEX" extent="1+ letters">
                        <desc>•…</desc>
                     </gap>r.</hi>
               </item>
               <item>9. <hi>Formality in duty.</hi> Witness
<list>
                     <item>1. Unprepared coming.</item>
                     <item>2. Unsutableness of spirit to: And</item>
                     <item>
                        <p>3. Want of reflection after duty, how we have sped, what we have got; Sabbath, Sacraments, come and goes, Monday morning finds us the same as be<g ref="char:EOLhyphen"/>fore.</p>
                        <p>
                           <hi>Misspent-Sablaths.</hi> Some prophane, others idle away the Sabbath, <hi>&amp;c.</hi>
                        </p>
                     </item>
                  </list>
               </item>
               <item>11. <hi>Neglect of our Bibles in our <gap reason="illegible" resp="#APEX" extent="1 word">
                        <desc>〈◊〉</desc>
                     </gap> and Closets.</hi> I pray God it forego not some great evil coming upon you, as before the massacre in <hi>Germany</hi> it was obser<g ref="char:EOLhyphen"/>ved, <hi>&amp;c.</hi> I proceed.</item>
               <item>
                  <pb n="97" facs="tcp:44065:52"/>12. <hi>The want of mutual forlearance among Christians</hi> Alas, Christians know not how to bear one with ano<g ref="char:EOLhyphen"/>ther in the least kind of measure. Oh the short-spirited<g ref="char:EOLhyphen"/>ness amongst Christians, they cannot bear one another<g ref="char:EOLhyphen"/>b<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>rdens, they cannot bear with one another. 'Tis very sad, that we that stand in need of so much forbearance, should express so little to our Brother: 'Tis an Argu<g ref="char:EOLhyphen"/>ment <hi>we know not of what spirit we are of</hi> (as Christ told his Disciples.) Oh! how unlike to are we that God whom we profess to be our God? He is long<g ref="char:EOLhyphen"/>suffering, patient, full of goodness, gentleness, mercy, <hi>&amp;c.</hi> we can bear nothing, we can suffer nothing one from another.</item>
               <item>13. <hi>Our great murmuring against Reformation and Reformers</hi> (God hath heard the voice of our Murmu<g ref="char:EOLhyphen"/>ring, <hi>Exod.</hi> 16.) As if there had been nothing that would have undone us but Reformation: and truly God seems to speak such a word as that was, <hi>Numb.</hi> 7. 5. in displeasure and anger, <hi>I will make your mur<g ref="char:EOLhyphen"/>murings to cease:</hi> I will take away<g ref="char:punc">▪</g> the cause of your murmuring: I would have reformed you, and you would not be reformed: As Christ to <hi>Iernsalem, I would, but you would not, Mat.</hi> 23. The time may come when we would, and God will not: when we shall cry, <hi>Other Lords have had dominion over us, &amp;c.</hi> Isa. 26. 13. but thou, Lord, set up thou thy government: rule thou over us: and God may say, <hi>No,</hi> 'tis too late<g ref="char:punc">▪</g> 
                  <hi>I would have healed you, and you would not be healed.</hi>
               </item>
               <item>14. <hi>The great neglect of the care of our Families.</hi> Truly 'tis not the least sin that threatens the removal of our Candlestick. How generally have the duties of Religion been let fall in our Families; reading the Word, singing Psalms, <hi>&amp;c.</hi> Time was, when one could not have come through the streets into <hi>London</hi> on an evening in thee <hi>week-day</hi> but we might hear the prai<g ref="char:EOLhyphen"/>ses
<pb n="98" facs="tcp:44065:53"/>
of God, singing of Psalms; now it's a stranger in the City, even upon the <hi>Lords own day.</hi> Oh! how have Governours of Families cast off the care of the souls that God hath committed to them? How careless are they of the souls of their <hi>yoak-fellows</hi> that lie in their bosoms, of their <hi>children,</hi> the fruit of their loins; <hi>Masters</hi> of their <hi>servants,</hi> &amp;c! And in the mean time are ready to stand up and justifie themselves with the boldness of <hi>Cain,</hi> to say to God, <hi>Am I my brothers keeper?</hi> Am I the keeper of my yoak-fellow, children, servants, souls? yes, thou art the keeper, <hi>&amp;c.</hi> God hath put them unto thy trust, and if they perish through thy fault, <hi>they may die in their sins,</hi> but <hi>their bloud shall be required at thy hand.</hi> God will say to thee, as he did to <hi>Cain, Thy brothers blood cryeth in my ear.</hi>
               </item>
               <item>15. <hi>Our indifferences as to matter of faith and doctrine:</hi> That we have not been more zealous for the truth of Christ, that great trust and <hi>depositum</hi> which hath been committed to us: We have accounted it no matter of what opinion or judgment men be in these latter times. 'Tis an universal saying, <hi>No matter what judgment men be of, so they be Saints:</hi> as if <hi>truth in the judgment</hi> did not go to the making up of a Saint, as well as <hi>holiness</hi> in the <hi>will</hi> and <hi>affections:</hi> As if Christ had not come into the world to <hi>bear witness of the truth,</hi> which was his great design: as if it were no matter, if God have the heart, so the Devil be in the head: as if no matter, that be full of darkness, so the heart be for God.</item>
               <item>16. <hi>The unsutableness of our conversations to the Gospel of Christ:</hi> 'Tis the only thing the Apostle puts the <hi>Phi<g ref="char:EOLhyphen"/>lippians</hi> in mind of, and commits to their care, <hi>Phil.</hi> 1. 27. And truly, in these unhappy dayes, it hath been the only thing men have neglected and despised. How little care, that our conversations should honour the Gospel? <hi>&amp;c.</hi>
               </item>
               <item>
                  <p>
                     <pb n="99" facs="tcp:44065:53"/>17. <hi>Our living by sense, and not by faith.</hi> Surely (my Brethren) among all the sins in <hi>England</hi> that the peo<g ref="char:EOLhyphen"/>ple of God have cause to be humbled for, there is not any whereby we have more provoked God, than by that sin of Unbelief. Murmuring, and Infidelity, have been our two great sins, for which, it is the wonder of Gods mercy that he hath not caused our carcasses to fall in the wilderness: He may take up that complaint of us, that he did of <hi>Israel,</hi> Numb. 14. 22. <hi>Because all those men which have seen my glory and my miracles which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my veice; sure<g ref="char:EOLhyphen"/>ly they shall not see the land,</hi> &amp;c. And this is the la<g ref="char:EOLhyphen"/>mentation we may take up, that truly to this very day we have not faith enough to carry us from one mira<g ref="char:EOLhyphen"/>cle to another, from one deliverance to another, from one salvation to another: let one deliverance pass over our head, and no sooner one wave rises higher than another, but we are ready to cry out with <hi>Peter, Lord save m<gap reason="illegible" resp="#APEX" extent="1+ letters">
                           <desc>•…</desc>
                        </gap>, I perish:</hi> and well were it, if our fears did issue into tears and cryes after Christ: we rather are ready to cry out, as those in <hi>Ezek.</hi> 37. 11. <hi>Our bones are dryed, and our hope is lost, we are cut off for our parts.</hi> We are a people that never knew how to honour God in any distress God hath brought us into; never learnt to glorifie God by believing: if we cannot see him, we cannot believe him: surely that which God hath done for us, in such a succession of miracles, it might well at least have been food for our faith during our sojourning: In our pilgrimage we might have learned by all that we have seen to believe God: we might have made experience to be the food of our faith: and upon all the providences of Divine Power, Wisdome, and Goodness, we might have discoursed
<pb n="100" facs="tcp:44065:54"/>
our selves into belief, as <hi>David,</hi> 1 Sam. 17. 37. <hi>The Lord that delivered me out of the paw of the Lion, and of the Bear, he will deliver me out of the hand of this Philistine.</hi> So <hi>Paul, He hath delivered, and doth deliver; we trust, he will also deliver.</hi>
                  </p>
                  <p>Oh my Brethren! we dishonour God, and starve our faith, by forgetting our experiences, while we proclaim by our own Unbelief, That we have a God that we dare not trust. If we perish, we may thank our selves for it: surely, if we miscarry, that account may be given for it which we find, <hi>Mat.</hi> 13. 58. <hi>Because of their unbelief.</hi> There is a Rest of God before us; if we do not enter in, it is because of our Unbelief.</p>
               </item>
               <item>18. <hi>Want of sympathy with the bleeding, gasping, groan<g ref="char:EOLhyphen"/>ing, dying Churches of Iesus Christ.</hi> They have been in great afflictions round about; have call'd unto us, Pity me! Oh! pity me my friends! for the hand of God is gone out against me. We cannot look any way, but we see cause of bitter mourning; but we have not laid the bloud of <hi>Germany, Lithuania, Piedmont,</hi> &amp;c. to heart; therefore God may justly lay it to our charge. Want of fellow-felling with our Brethren in their afflictions, it is a kind of Persecution, a kind of being accessary to their Sufferings. That we have not mourned, wept, bled with them; that we have not lyen in the dust, smote on our thighs, <hi>&amp;c.</hi> God may justly say to us, as <hi>Amos</hi> 6. 6, 7. <hi>They shall go captive with the first that go captive<g ref="char:punc">▪</g> be<g ref="char:EOLhyphen"/>cause they are not grieved for the affliction of Ioseph.</hi> The word in the <hi>Hebrew</hi> signifies, <hi>None of them have been Sick for the affliction of Ioseph:</hi> Oh my Brethren! when did we go to bed <hi>sick</hi> for the afflictions of Gods people a<g ref="char:EOLhyphen"/>broad? when did their miseries cost us an hours sleep? or a meals-meat? when did we lie in the dust, and cry out, Ah Lord! their Glory? Because we have not shed <hi>tears</hi>
                  <pb n="101" facs="tcp:44065:54"/>
for their <hi>bloud,</hi> God may justly say, The next turn of <hi>Persecution</hi> shall be yours, Because you have not been afflicted in the afflictions of my people, <hi>&amp;c.</hi>
               </item>
               <item>19. <hi>Our grievous unsensibleness of Gods Dishonour.</hi> Re<g ref="char:EOLhyphen"/>ligion never suffered the like, as it hath done<g ref="char:punc">▪</g> these latter dayes, by the <hi>pride</hi> and <hi>hypocrisie</hi> of some <hi>Pretenders</hi> to it; Gods name hath been thereby blasphemed by an evill and hypocritical generation; the people of God have lien under the greatest reproaches and contempts that ever any did under the heavens; and yet all this while we have not been concerned in it: carryed our selves as if unconcern'd in the reproaches of Religion; Blasphe<g ref="char:EOLhyphen"/>mies reflected upon the name of God. Who, in these times of Blasphemy<g ref="char:punc">▪</g> have gone in secret? lyen in the dust? and cryed with holy <hi>Ioshuah, What wilt thou do unto thy great name?</hi> Josh. 7. 4. We have not la<g ref="char:EOLhyphen"/>boured to preserve in our own Souls, or stir up in our Brethren, a holy sense of Gods name, as those primitive Saints, <hi>Mal.</hi> 3. 16. Where are they that have been affected with, and afflicted for, the sufferings of the name of God? Oh consider! how little is God and Religion beholden to us for our tears, sighs, or groans? What is become of that Child-like spirit, that was wont to possess the spirits of Gods people? 'Tis perished, and with it, without special timely Repentance, we shall pe<g ref="char:EOLhyphen"/>rish also.</item>
               <item>20. <hi>That Epidemical sin of Self-seeking, and self-plea<g ref="char:EOLhyphen"/>sing.</hi> Oh my Brethreu! we may revive that complaint of the Apostle, <hi>All seek their own, not the things which are Iesus Christs,</hi> Phil. 2. 21. This, This hath been the <hi>source</hi> of all our miseries. While some had <hi>power</hi> in their hands to have done <hi>great things for God,</hi> what did they do, but neglect the interest and trust in their hands, and fell a feathering their own nests, and building to themselves Houses, and Names, that
<pb n="102" facs="tcp:44065:55"/>
they thought would continue for ever: and to divide the spoil among themselves, as if their own game they hunted: and others in inferiour stations began to divide, and every one began to snatch, as if the dust of the earth would not serve every one for a handful; and in the mean time, a sea of Errour, like an inundation, hath been ready to overturn us. Yea, all men seeking to be pleased, not to please; whereas our duty is, to study to please, not to be pleased, <hi>&amp;c.</hi>
               </item>
            </list>
            <p>You see, in all this, I have not mentioned one of those grosse prophanesses that stare Heaven in the face, as <hi>Drunkenness,</hi> filthy and abominable <hi>Whoredome, For<g ref="char:EOLhyphen"/>nication,</hi> poured out in every place; horrible <hi>Blasphe<g ref="char:EOLhyphen"/>my,</hi> contempt of <hi>God</hi> and <hi>Religion,</hi> prophanation of <hi>Gods Sabbath,</hi> &amp;c. because I speak now to those that are <hi>Professers.</hi> I have been giving in a Catalogue of the sins of those that professe the name of Christ, that relate to Christ by a special Engagement and Relation; these have been the sins of Gods family.</p>
            <p>And if we would have God repent of the evill of <hi>punishment,</hi> we had need to make haste to repent of the evill of <hi>sin:</hi> We have been a long time in sinning, we had need be a long time in repenting. I tell you Christians, we have been these last 20 years doing no<g ref="char:EOLhyphen"/>thing else but sinning against God; and, should God let us live twenty years more, it would be too little to weep for the provocations thereof. Learn to lay these and o<g ref="char:EOLhyphen"/>ther sins so to heart, that God may never lay them to charge.</p>
            <p>The third advice Christ gives here for the preven<g ref="char:EOLhyphen"/>tion of the removal of her Candlestick, is, Reformati<g ref="char:EOLhyphen"/>on, [<hi>Do the first works.</hi>] Reformation, that indeed is a fruit and evidence of sound Repentance: Repentance is nothing else but the breaking of the heart <hi>for</hi> and <hi>from</hi> sin.</p>
            <p>
               <pb n="103" facs="tcp:44065:55"/>I have spoken of it merely as it is the contrition of the Soul for sin; I come to speak a word of the other part, as it consists in <hi>turning to God,</hi> and <hi>doing our first works.</hi>
            </p>
            <p>This is the method God prescribes his people, <hi>Lam.</hi> 3. 39. <hi>Wherefore doth a living man complain, &amp;c.</hi> under Gods asflicting hand, instead of <hi>reforming?</hi> Men are prone to fall a complaining, not only <hi>naturally,</hi> as Irrati<g ref="char:EOLhyphen"/>onal creatures may under some pinching extremity; but <hi>sinfully,</hi> i. e. when their <hi>natural grief</hi> is let out in a di<g ref="char:EOLhyphen"/>stempered and inordinate manner; when <hi>natural groans</hi> are accompanyed with <hi>unscriptural affections,</hi> which vents it self.</p>
            <list>
               <item>1. Sometimes upon the <hi>affliction,</hi> as if but one intole<g ref="char:EOLhyphen"/>rable burden in the world, and God must needs lay that upon them, <hi>Lam.</hi> 1. 12. &amp; 3. 1. &amp; 5. 10.</item>
               <item>2. Sometimes of <hi>instruments;</hi> thus <hi>Esau</hi> complains of his brother; Is he not rightly called <hi>Iacob,</hi> a <hi>Supplanter?</hi> of his Father, <hi>Hast thou but one blessing, &amp;c. Gen.</hi> 27. 3, 4. of any thing rather than of himself; he doth not say, <hi>Am I not rightly called Esau? What a wretch am I that have de<g ref="char:EOLhyphen"/>spised and sold my blessing?</hi> Mostly, we complain of that which deserves no blame, the <hi>guilty</hi> of the <hi>innocent;</hi> 1 <hi>King.</hi> 18. 7. <hi>Isa.</hi> 10. 5. <hi>Ier.</hi> 8. or we pore too much upon <hi>second causes,</hi> or complain of instruments; not of our selves; or of wicked men, not of wickedness; of their Cruelty, more than of their Blasphemy; of their injuries against us, more than as Gods enemies; or more of revenge in our Complaints, than murmuring; our complaints concerning their afflicting us, not accompa<g ref="char:EOLhyphen"/>nyed with our Prayers for their Conversion, <hi>&amp;c.</hi>
               </item>
               <item>3. Sometimes of <hi>God himself:</hi> not as one of his chil<g ref="char:EOLhyphen"/>dren, who complains,<list>
                     <item>1. <hi>To</hi> God, not <hi>of</hi> God; thus Christ, <hi>My God, my God, &amp;c.</hi>
                     </item>
                     <item>
                        <pb n="104" facs="tcp:44065:56"/>2, With a holy Considence, <hi>My God, my God;</hi> two words of <hi>faith,</hi> for one word of <hi>fear, &amp;c.</hi>
                     </item>
                     <item>3. In his complaints, is very tender of Gods glory; affraid to think or speak a hard or uncomely thought, or word, of God.</item>
                     <item>4. Carefully distinguishes between what God doth, and what man doth; observes and separates the <hi>unrigh<g ref="char:EOLhyphen"/>teousness</hi> of men from the <hi>righteousness</hi> of God.</item>
                     <item>5. With humble inquiry what <hi>cause</hi> there may be of this dispensation, <hi>Iob</hi> 10. 2. &amp; 34. 31.</item>
                     <item>6. With a disposition to bring up his will to God; not that God should bring down his will to him; if it be possible, let this <hi>Cuppass;</hi> however, glorifie thy <hi>Name,</hi> provide for thy <hi>own glory,</hi> and do with <hi>me</hi> as <hi>thou plea<g ref="char:EOLhyphen"/>sest.</hi> But a <hi>sinful Creature,</hi> is sometimes ready to call <hi>Providence in question,</hi> Ezra 8. 12. or to break forth and charge God foolishly, either of too much <hi>severity, Ez.</hi> 18. 2. 25. or of too long <hi>delay, Isa.</hi> 49, 14. or their <hi>mourn<g ref="char:EOLhyphen"/>ings</hi> are turned into <hi>murmurings, Numb.</hi> 14. 27. or their <hi>complaints</hi> are mixed with <hi>unbelief, Psal.</hi> 78. 19. or their punishment, not for their sin; and nothing will sa<g ref="char:EOLhyphen"/>tisfie them but <hi>deliverance.</hi>
                     </item>
                  </list>
               </item>
            </list>
            <p>Now this is not the way; for this way of complain<g ref="char:EOLhyphen"/>ing is,</p>
            <p>1. <hi>Fruitless;</hi> a House on Fire is not quenched with <hi>tears;</hi> Murmuring will not scatter the Clouds.</p>
            <p>2. <hi>Causeless;</hi> Thou hast thy life for a <hi>prey, Ier.</hi> 4. 5, 6. What a <hi>living man</hi> and <hi>complain,</hi> and that when 'tis for the punishment of his <hi>sins?</hi> This kind of <hi>complaining</hi> is <hi>causeless;</hi> if you compare <hi>sin</hi> and <hi>punishment</hi> together, there's no proportion, for <hi>sin</hi> is a transgression against an infinite God; <hi>punishment</hi> but an affliction upon the finite Creature: <hi>Sin</hi> is an evil-against God; <hi>punish<g ref="char:EOLhyphen"/>ment</hi> an evil against the Creature: Or, if you consider <hi>what sin is</hi> in its <hi>nature,</hi> 'tis a <hi>contrariety</hi> to Gods <hi>nature<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>
               </hi>
               <pb n="105" facs="tcp:44065:56"/>
God is holy; Sin impurity) A contradictiou to God's will; (God saith, <hi>Do this;</hi> the Sinner saith, <hi>I will not:</hi> God saith<g ref="char:punc">▪</g> 
               <hi>Do not this abominable thing which I hate;</hi> the Sinner saith<g ref="char:punc">▪</g> 
               <hi>I will:</hi> It is the transgression of <hi>God's</hi> pure and holy Law; nay, it is a practical blas<g ref="char:EOLhyphen"/>pheming against all the <hi>Names of God;</hi> the <hi>rape</hi> of <hi>God's mercy,</hi> and the <hi>dare</hi> of <hi>God's Iustice,</hi> the <hi>challenge</hi> of <hi>God's Power;</hi> Sin gives the <hi>lye</hi> to <hi>God's Truth,</hi> and the <hi>fool</hi> to <hi>God's Wisdom.</hi> And what can Sin do more than to take away <hi>God's good Name? God's Being?</hi> and that, Sin would do. Or, 'tis <hi>causeless,</hi> if you consider against whom sin is, <hi>i. e. God himself,</hi> who is a <hi>jealous God;</hi> now a Sinner takes another Lover into his bosom before his eyes; yea, he is a <hi>holy, righteous, omnipotent, almighty, living God:</hi> Thoughts of this may well keep us from com<g ref="char:EOLhyphen"/>plaining. Indeed, whatever our affliction be, we have as much cause to give thanks as to mourn; whether you consider, whatever the punishment be, it might be worse; or do but look well into it, you will see more Mercy than Affliction, <hi>Psal.</hi> 119. 75.</p>
            <p>3. <hi>Sinful.</hi> There is in it, 1. <hi>Unthankfulness; while</hi> we complain of one Affliction, we overlook a thousand Mercies; whereas true <hi>Grace</hi> is ingenuous, and can see a little Kindness mingled with a great deal of Severity. The Church of <hi>God</hi> in captivity comparing her <hi>afflicti<g ref="char:EOLhyphen"/>ons</hi> with her <hi>mercies,</hi> breaks forth; <hi>It is of the Lord's mercy that we are not consumed,</hi> Lam. 3. 22. Blessed be <hi>God,</hi> it is not yet so <hi>bad,</hi> but it might be <hi>worse;</hi> 2 Cor. 4. 8. <hi>We are troubled on every side, yet not distressed:</hi> though laid wait for, beset on every side, put to strive aud struggle, yet we escape; <hi>God</hi> gives an issue in the Temptation: <hi>we are perplexed, but not in despair;</hi> we are not so help<g ref="char:EOLhyphen"/>less that we know not whither to turn our selves; we have a <hi>God</hi> to go to, as bad as things are; the name of the Lord
<pb n="106" facs="tcp:44065:57"/>
is a strong Tower: <hi>persecuted, but not forsaken;</hi> we are shaken out, but not to shivers; persecuted, but not con<g ref="char:EOLhyphen"/>quered; our God hath not utterly forsaken us: <hi>Cast down but not destroyed;</hi> Ps. 118. 13. we are cast <hi>down,</hi> but not cast <hi>off.</hi> Thus <hi>Luther, They may thrust me back; but they cannot thrust me down; they may crush me, but they cannot kill me:</hi> or, <hi>they may kill me, but they cannot hurt me; they may shew their teeth, but they cannot devour.</hi> Is it a Feaver? it might have been eternal <hi>flames;</hi> Is it Scarcity? it might be universal <hi>famine;</hi> Is it the danger of losing the <hi>Go<g ref="char:EOLhyphen"/>spel?</hi> 'tis the mercy of God, it is not gone already: Are we in Captivity? we might have been in Hell; Are we in Prison? it might have been <hi>Tophet: The Lord hath chastened me sore, but he hath not given me over unto death,</hi> Psal. 118. 18. Though men have lost their Bowels, Gods <hi>compassions</hi> fail not; God's as faithful as ever; he hath taken away some of our mercies, but he hath not taken away all; he hath left us more than he hath taken: They are new, they are renewed every morning; when old mercies are spent, God sends us new; he is <hi>the Father of M<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>rcies,</hi> begets new mercies every moment. Who can number or measure his mercies of one day? what<g ref="char:EOLhyphen"/>ever our Fears are, Oh blessed be God, he loads us with mercies.</p>
            <p>Now the <hi>Complainer</hi> over-looks all these; there's much unthankfulness in it, and that's<g ref="char:punc">▪</g> a kind of Atheism, <hi>She knew not that I gave her corn and wine,</hi> &amp;c. <hi>Hos.</hi> 2. 8.</p>
            <p>2. <hi>Pride;</hi> Only by <hi>pride</hi> comes <hi>contention;</hi> men never quarrel with God about their Condition, but 'tis long of the <hi>pride</hi> of their heart. Proud man would fain sin, and not hear from God; would take liberty to sin, but would not have God take liberty to punish, <hi>I say</hi> 8. 3. God must take notice of our Duties, not our Sin<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>. God shall hear of it, if he take not notice of our
<pb n="107" facs="tcp:44065:57"/>
               <hi>prayers;</hi> but it shall be by complaining, if he take notice of our <hi>sins.</hi> A proud man whatever he <hi>hath,</hi> it is no more than his <hi>due;</hi> and whatever he <hi>wants,</hi> God's his <hi>debtor, Hos.</hi> 6. 13.</p>
            <p>The want of a Complement undoth them in the midst of honour: If we want but one thing our hearts would have, surely Nature is proud and ready to pick quarrels with God on the least occasion; nay, if he will not give that mercy we would, take all, <hi>&amp;c.</hi>
            </p>
            <p>3. Rebellion; God strikes him for sin, he strikes a<g ref="char:EOLhyphen"/>gainst God, <hi>Ier.</hi> 31. 18. God draws one way, and he ano<g ref="char:EOLhyphen"/>ther, <hi>&amp;c.</hi>
            </p>
            <p>4. <hi>Unbelief.</hi> He that complains of his punishment, ne<g ref="char:EOLhyphen"/>ver believed sin to be so great an evil, or God to be such a One as revealed in the Word.</p>
            <p>5. Interpretative <hi>Blasphemy.</hi>
            </p>
            <list>
               <item>1. While we dispute our afflictions, and wrangle with the present dispensation, what is it but to make our selves wiser than God? We seem to tell God how it might have been better, and so we do as it were give God Counsel: When he calls for Obedience, is not that Blasphemy to set up our wisdom against God's?</item>
               <item>2. While we complain of Punishment, we take Sin's part against God; we do as it were justifie sin, and judge God: God is unrighteous to punish such a sin as this with such grievous Afflictions.</item>
               <item>3. By complaining we do as it were summon God to our Bar, to come &amp; give an account of his actions at our Tribunal. What poor miserable Creatures are we, that in our Afflictions are so far from helping our selves, that we commonly add to our own misery!</item>
            </list>
            <p>No Affliction is intolerable, till Sin come in it.</p>
            <p>The yoke God hath made easie, we make intolerable, and make God to be our enemy, while he by Affliction would become our friend.</p>
            <p>
               <pb n="108" facs="tcp:44065:58"/>Now this being found, not to be the way; that which God counsels and advises, is,</p>
            <p>1. Self-Examination: [<hi>Let us search and try our wayes.</hi>] Sin and Hypocrisie lies close and deep; therefore we must take pains, dig to the bottom, set up a Tribunal in our own Conscience, summon, try, judg our selves over<g ref="char:punc">▪</g> and over, in Gods presence: He stands at our Close<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> Doores, to hear what we will say, <hi>Ier.</hi> 8. 6. before ex<g ref="char:EOLhyphen"/>ecution; what Indictments we will bring in against our selves.</p>
            <p>We can tell what such a Drunkard, such an unclean person, <hi>&amp;c.</hi> hath done; but no man saith, <hi>What have I done?</hi> My pride, my unthankfulness, my unfruitful<g ref="char:EOLhyphen"/>ness, <hi>&amp;c.</hi>
            </p>
            <p>2. Reformation: [<hi>and turn again to the Lord.</hi>] Sin is <hi>aversio à Deo &amp; conversio ad creaturam,</hi> Reformation is a turning again from the creature to God.</p>
            <p>3. Frequent and fervent Prayer: [<hi>Let us lift up</hi>] There's the frequency, let do nothing else but pray; lets be continually lifting up our Prayers; make your houses houses of Prayer: Thus <hi>David, Thou foughtest against me without a Cause</hi> (Did he take Counsel a<g ref="char:EOLhyphen"/>gainst Princes to be disloyal? To take up Arms? No.) <hi>But I gave my self unto Prayer, Psal.</hi> 109. 4. Therefore if you prayed before, now do nothing else; it notes habi<g ref="char:EOLhyphen"/>tual and constant Prayer. [<hi>our hearts with our hands</hi>] to crave, and as it were to pull down mercy, as if we would wrestle with God, and say, <hi>Nay, I will not let thee go, until thou bless me, Gen.</hi> 32. 26. it notes our fervency: And for our encouragement, it is [<hi>un<g ref="char:EOLhyphen"/>to God in the Heavens.</hi>] which expresses his Sove<g ref="char:EOLhyphen"/>raignty, Omnisciency, Omnipotency, Everlasting<g ref="char:EOLhyphen"/>ness, <hi>&amp;c.</hi>
            </p>
            <p>4. Judging our selves, or Confession of sin [<hi>We have transgressed.</hi>]</p>
            <p>
               <pb n="109" facs="tcp:44065:58"/>5. Aggravating our sins [<hi>and have rebelled</hi>]<g ref="char:punc">▪</g> 
               <hi>i. e.</hi> we have turned sin into Rebellion; Rebellion hath been the aggravation of our sins; we have sinned against the clearest light, dearest love, &amp;c. <hi>Nehem.</hi> 9. <hi>Ezra</hi> 9. <hi>Dan.</hi> 9.</p>
            <p>6. fastifying God [<hi>thou hast not pardoned,</hi>] A word, not of murmuring, complaining, or accusing God of hard dealing; but by way of justifying God; we have transgressed, therefore thou hast not par<g ref="char:EOLhyphen"/>doned: Why should'st thou repent of the evil of pu<g ref="char:EOLhyphen"/>nishment, when we have not repented of the evil of sin? Thou hast punished us less then our Iniquities deserve.</p>
            <p>So in the Text [<hi>Do the first works</hi>]. Sin is a depar<g ref="char:EOLhyphen"/>ture from God; Repentance a coming back again to God. Turn thou to him from whom the Children of <hi>Israel</hi> have deeply revolted. The soul hath many turn<g ref="char:EOLhyphen"/>ings and windings; but that's the best motion of all, when the Soul (with the Dove) returns to God, from whom it came.</p>
            <p>Apostacy is the loss of our <hi>first love: Repentance</hi> is the Recovery of it, and <hi>Reformation</hi> is the <hi>doing</hi> of our <hi>first works.</hi> I have not time to enlarge, as I desired; I shall only offer a few things, that may help to quicken you to this great duty.</p>
            <p>My Brethren, we have no great cause to boast of <hi>Eng<g ref="char:EOLhyphen"/>lands first love:</hi> Never so good as it should be, yet many can remember when <hi>England</hi> hath been much better then 'tis.</p>
            <p>Time was, when <hi>Doctrines</hi> have been more sound; <hi>Discipline</hi> more exercised for the suppressing of sin and profaneness; <hi>Ordinances</hi> kept more pure from sinful mixtures; when <hi>London</hi> kept <hi>Sabbaths</hi> better then now; loved their <hi>Godly Ministers</hi> more then now; honoured them that were set over her, for their works
<pb n="210" facs="tcp:44065:59"/>
sake; would have thought nothing too good for a faith<g ref="char:EOLhyphen"/>ful Minister; when Christians loved one another with a dear hearty fervent love; when there was less <hi>Com<g ref="char:EOLhyphen"/>plement,</hi> but more real love and affection among Chri<g ref="char:EOLhyphen"/>stians; when Christians improved their meetings, con<g ref="char:EOLhyphen"/>verse, Christian Conferences, and other soul-duties to better purpose then now; not to foolish disputations, or wanton sensual excesses, but to their mutual edification; when they improved their time for comparing their evi<g ref="char:EOLhyphen"/>dences, communicating their experiences, and build<g ref="char:EOLhyphen"/>ing up one another in their most holy faith; when there was more industry in Professors than now, to bring in <hi>Converts;</hi> when private Christians thought it their duty to be subservient to the work of their <hi>Mi<g ref="char:EOLhyphen"/>nisters,</hi> to bring in others to Christ, especially their Family.</p>
            <p>Time was, when more care of <hi>Young Converts</hi> then now; when none could have looked out after Religion, but some or other ready to lend them their hand, and shew them the way, explaining it clearly to them; but now Young Converts may be snapt into separations and errour, and none looks after them.</p>
            <p>Time was, when more care of the truly godly poor; when errour was more odious; when Popery was more hated then now; when the name of a Toleration would have made Christians to have trembled; when Christians were better acquainted with their Bibles; when more time spent in secret Prayer; when more tender of one anothers Names and Honours, would heal one anothers Reputations, and would spread the lap of Charity over those mis-reports and scandals that might be cast upon them; when Christians rejoyced more in one anothers good, and mourned in one anothers sufferings; when Christians did more earnestly contend for the faith once delivered to the Saints, <hi>&amp;c.</hi>
            </p>
            <p>
               <pb facs="tcp:44065:59"/>Oh do you, not onely <hi>your first works,</hi> but our <hi>fore-fathers first works:</hi> Be as zealous for God and his truths, as tender, mutually careful of one another, as they.</p>
            <p>Our fears be very great, but truly our provocations be greater; our dangers are great, but our sins greater: yet here is a word, here is matter of encouragement, that yet there is <hi>Balm in Gilead,</hi> Physick of Christs own com<g ref="char:EOLhyphen"/>position, for the reviving and healing of a back-sliding people. Christians, Christ Jesus is become your Physiti<g ref="char:EOLhyphen"/>an, he hath prescribed you a potion made up of these 3. ingredients, <hi>Self-Reflection, Holy Contrition, Thorow Re<g ref="char:EOLhyphen"/>formation.</hi> Christians, now take this Receipt, Christ ad<g ref="char:EOLhyphen"/>vises you, if you will not, there is no way but one, <hi>Or else I will come unto thee quickly, and will remove thy Can<g ref="char:EOLhyphen"/>dlestick.</hi>
            </p>
            <p>There is yet a means or two I find in Scripture for the preventing of threatned ruin that hath been very near, that God hath prescribed for a people or person in great danger, when ready to be cut off and de<g ref="char:EOLhyphen"/>stroyed.</p>
            <p>Now that which I would commend unto you, in reference to what you should beg of God for <hi>Eng<g ref="char:EOLhyphen"/>land,</hi> is,</p>
            <p>First, In your addressing your self to God for that mercy your souls are set upon, and you wrestle with God for, that you would make some special Vow to God. I find the Saints have done so, when redu<g ref="char:EOLhyphen"/>ced to great Straits, not knowing what to do: Thus <hi>Iacob vowed a Vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my fathers house in peace; then shall the Lord be my God. And this Stone which I here set for <gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap> pillar, shall be Gods house,</hi> Gen. 28. 20, 21, 22,
<pb n="112" facs="tcp:44065:60"/>
The specialed thing <hi>Iacob</hi> vow, is, that he would con<g ref="char:EOLhyphen"/>tinue in the pure worship of his forefathers, that he would still honour God as his God, in that way he would be worshipped; the special thing is, that he would build a house for the worship of God; here he would erect a place of publick worship. And thus <hi>Israel vowed a vow unto the Lord, and said, if thou wilt in<g ref="char:EOLhyphen"/>deed deliver this people into my hand, then I will utterly de<g ref="char:EOLhyphen"/>stroy their Cities.</hi> Numb. 21. 2. They vowed a vow they would not spare any of the enemies of God, it he would deliver them into their hands. Thus <hi>Iepthah, Hannah, David,</hi> &amp;c. <hi>Iudg.</hi> 11. 30. 1 <hi>Sam.</hi> 1 11. <hi>Psal.</hi> 132, 1, 2. Certainly in times of great distress, 'tis not improper or uncomely, but that which God may expect and take well, that you make some special Vow, if God would prevent your fears; if God would continue forfeited mercies, dearer to you then your lives, you would set apart some special thing for God, something for the propagation of the Gospel abroad, for the maintenance of a godly Ministry at home, for setting up the preaching of the Gospel in the dark co<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ners of the Kingdom, &amp;c. This must have some cautions with it; as</p>
            <list>
               <item>1. We must be sure our Vow be of what is in our own power; we must not make vows of that which is none of our own, <hi>I hate Robbery for burnt<gap reason="illegible" resp="#APEX" extent="1+ letters">
                        <desc>•…</desc>
                     </gap>offerings.</hi> We must not make a vow. to God of that which hath been unjustly or untighteously taken away, or withheld from any. 'Tis <hi>Sacriledge</hi> instead of a <hi>Sacrifice.</hi>
               </item>
               <item>2. It must be of things warrantable and justifiable by the Word.</item>
               <item>3. It must be of such things that we are not bound to do, before vows, by the standing obligation of Religion, and of our Profession; but of something that is in our own choice, that we will <hi>voluntarily</hi> make a free-will offering to God.</item>
               <item>
                  <pb n="113" facs="tcp:44065:60"/>4. We must take heed that we do not entertain a fu<g ref="char:EOLhyphen"/>pe<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>itious thought of our own Vows, as if we had me<g ref="char:EOLhyphen"/>rited a mercy at Gods hands by our vowes; God looks for some special vow at our hands, that we may shew how much we prise and value the mercy we would have, that we would be content to part with any thing, though to the half of our Estate, for it.</item>
            </list>
            <p>2. Another thing I find, is, that in the mean time we should do something by way of extraordinary bounty and charity to the relief of Gods indigent Servants. Thus the Prophet <hi>Daniel, Wherefore, O King<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap> let my counsel be acceptable to thee; Breakoff thy Sins by Righte<g ref="char:EOLhyphen"/>ousness, and thine Iniquities by shewing mercy to the poor, if it may be a lengthening of thy tranquillity,</hi> Dan. 4. 27.</p>
            <p>The Prophet advises him to break off his sins by righ<g ref="char:EOLhyphen"/>teousness, there's Reformation; &amp; besides Reformation, that he would do something in an extraordinary way to the relief of the poor. <hi>Mercy to the poor,</hi> what's that?</p>
            <p>Interpreters conceive, by the <hi>poor</hi> here, he understands <hi>Gods poor,</hi> i. e. the poor <hi>Iews,</hi> that were now in the <hi>Ba<g ref="char:EOLhyphen"/>bylonian Captivity;</hi> he advises he would do something by way of sympathy to the <hi>Iews,</hi> to ease their yoaks and oppressions; break off thy iniquities by pitying &amp; shew<g ref="char:EOLhyphen"/>ing<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> mercy to thy poor Captives under thy power now at this time; take off their yoak, ease their burdens, and restore them to their liberties again. Thus do ye to those that have been the instruments of your Conversion<g ref="char:punc">▪</g> or Edification, set apart something extraordinary for their relief and supply. The Prophet <hi>Daniel</hi> seems to ad<g ref="char:EOLhyphen"/>vise this to the King, as it were, by way of satisfaction.</p>
            <p>The<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>e be two things in Repentance; in wrongs we have done there must be Confession, and Satisfaction or Resto<g ref="char:EOLhyphen"/>ration: He seems to advise this to make up compleat Repentance; namely, to make Restoration and Retribu<g ref="char:EOLhyphen"/>tion of what he had injuriously taken from the <hi>Iewes.</hi> Oh
<pb n="114" facs="tcp:44065:61"/>
then! let me say, without breach of Charity, that what<g ref="char:EOLhyphen"/>soever, except it be in this case of extraordinary supplyes for his poor, it will be found but making Restitution and Satisfaction. It may be upon a two-fold ground.</p>
            <p>1. With some it may be truly Restitution and Resto<g ref="char:EOLhyphen"/>ration of what he hath <hi>taken away</hi> by <hi>unjust means,</hi> God knows how; that's between God and their own Souls, what unlawfull means hath been used to augment the heap, and swell their Estate.</p>
            <p>If there be any that hears me this day, whose Consci<g ref="char:EOLhyphen"/>ences shall tell them, that they have increased their Estate by undue and unwarrantable means; Oh <hi>Restore<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap> Restore, break off your Iniquities by shewing mercy, &amp;c.</hi> by making Reparation as you can; it will be but like <hi>Zacheus</hi> giving half his goods to the poor, and restoring four<g ref="char:punc">▪</g>fold, &amp;c. in a liberal Contribution to the poor.</p>
            <p>2. It will be Restitution in another sense, in refe<g ref="char:EOLhyphen"/>rence to an <hi>unjust withholding;</hi> some have got injuri<g ref="char:EOLhyphen"/>ously, and I am afraid too too many have kept injuriously: Have we not <hi>rob'd</hi> the <hi>poor</hi> by an unjust denying of what God hath commanded us to distribute to their necessi<g ref="char:EOLhyphen"/>ties? <hi>There is that withholdeth more then is meet,</hi> &amp;c. <hi>Prov.</hi> 3. 17. &amp; 11. 24. It may be God hath given you so much; there's God's share, there's the Ministers portion, &amp;c. Now all that you have withheld beyond the <hi>Rule of Scripture,</hi> is all <hi>stoln goods,</hi> and, like a Wheat-sheaf on fire, will burn down the whole ba<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>n of Corn.</p>
            <p>That which I would exhort you to, is, Every one to set apart some considerable part of your Estate, and account it as a hallowed thing, dedicated to God, as a thing which to touch were Sacriledge; that you may be ready on all occasions in all regular and due wayes, to bring out for the relief of the Poor; you know objects abounding in every place, and you may expect warran<g ref="char:EOLhyphen"/>table means for dispensing of what God shall put into your hearts in this matter.</p>
         </div>
         <div type="sermon">
            <pb n="115" facs="tcp:44065:61"/>
            <head>Mr. <hi>Sclater</hi>'s Farewell Sermon.</head>
            <epigraph>
               <bibl>1 JOHN 5. 1. &amp; <gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>1.</bibl>
               <q>
                  <p>Whosoever believeth that Iesus is the Christ, is born of God' and every one that loveth him that begat, loveth him also that is begotten of him.</p>
                  <p>Little Children, keep your selves from Idols.</p>
               </q>
            </epigraph>
            <p>THis General Doctrine I have already delivered unto you from this Text, which indeed is the marrow and substance of the whole Chapter, <hi>That Gospel-believing is a Duty, which they that really perform, are highly priviledged by, to their greatest advantage<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>
               </hi>
            </p>
            <p>I have spoken concerning Gospel-believing, and that it is a duty, and that they that do really perform it are highly dignified and priviledged by it, as hath been made to appear from the Chapter; that which remains to be done, and shall be, as God enables the work of this morning, is, to make improvement of this Doctrine, which is one of the most material and momentous Do<g ref="char:EOLhyphen"/>ctrines that can be preached to us. Gospel-believing it hath most precious priviledges entailed upon it; who<g ref="char:EOLhyphen"/>soever believeth that Jesus is the Christ, that Jesus is the Son of God, that Jesus is come in the Flesh, is bor<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> of God, knows God, and shall be eternally blessed of <hi>God,</hi> and with <hi>God;</hi> surely then, the World runs upon a very great mistake. I have hinted something already to that purpose, but I have left the more full
<pb n="116" facs="tcp:44065:62"/>
discussion and discovery of the matter untill now. Why, who is there among the generality of com<g ref="char:EOLhyphen"/>mon Professors that is not very pregnant to hold forth this to be their Faith? If so be that it should be put to the Question; Friend, What is your Faith, what Be<g ref="char:EOLhyphen"/>lief are you of? Why, not one in a thousand, I think, but will be apt to say, Why truly I will give you this Account: There is a Gospel which is preached among us, and in the World; and this Gospel doth hold forth this for true Doctrine<g ref="char:punc">▪</g> That <hi>Iesus,</hi> the Son of <hi>Mary,</hi> that was born at <hi>Bethlehem<g ref="char:punc">▪</g>
               </hi> is the Christ, is the <hi>Messiah</hi> which was promised by the Father, and which the World did live in expectation of so long; This <hi>Iesus,</hi> I believe is the Son of God, this <hi>Iesus</hi> I verily believe is come in the Flesh, and he is come to be the Saviour of the World; this is the Belief, and that which is the common pro<g ref="char:EOLhyphen"/>fession that is made by the generality of people. Why, but will you consider now this Text, and other Scriptures which speak fully to this purpose, Whosoever doth be<g ref="char:EOLhyphen"/>lieve this, That <hi>Iesus</hi> is the Christ, the Son of God &amp; that he is come in the Flesh, whosoever believes this, is of God, is born of God. And it doth clearly appear, and may be most convincingly made out, that many thou<g ref="char:EOLhyphen"/>sands that profess their belief concerning these things, yet notwithstanding are not born of God. Why cer<g ref="char:EOLhyphen"/>tainly, there must needs be a great and gross fallacy in the business; Gospel-faith and Believing, it is not so common a thing as many take it to be; and therefore if this be Gospel-faith, and that which doth interest persons in such great and precious priviledges, truly it concerns us to look well to it, that we be not mista<g ref="char:EOLhyphen"/>ken concerning this Belief. Now this I would say, there is something in it to be considered with respect to the time wherein Christ appeared visibly to the
<pb n="117" facs="tcp:44065:62"/>
World, and the after-times wherein the Apostles did hold forth these great Doctrines of the Gospel con<g ref="char:EOLhyphen"/>cerning Christ. And this we are to say, that in such a time as that was, when this was the Critical point, as it were, the discriminating thing; in such a time for any to make this profession, and to hold forth this to be their Faith, and Belief, that Jesus is the Christ, the Son of God, it was of high signification, and might very well, as to man, beget a comfortable confidence and hope con<g ref="char:EOLhyphen"/>cerning such persons; that certainly they were born of God, as to man, and according to rational Charity it might be very probable, that in such Persons as did thus believe, and professe this to be their Faith and Belief, there were some blessed beams upon their Souls; for, mark ye, it hath been thus in the World, and among the people of it, concerning matters of God and Godliness, that there hath been such and such a Truth, that hath been the Critical Truth, as I said; that hath been, as I may so say, the <hi>Shibboleth</hi> whereby people are distinguished one from another. I allude to that passage in <hi>Iudges</hi> concerning the <hi>Gileadites:</hi> they made a profession of themselves to be such and such, and they were put to it to pronounce <hi>Shibboleth;</hi> they that could not speak out the word, and clearly pronounce it, they were not judged to be the persons that they professed themselves to be; but they that could do it, held their liberty: so, sometimes such and such a Doctrine is ordered out to be a distinguishing point, upon the account of the desperate opposition that the World makes against it; and upon this account the Priests and the Rulers, and the rest of the World were desperately bent against Christ; they called him Jesus, but could not endure him to be called <hi>Christ</hi> the Son of God; it was an Act and Decree amongst
<pb n="118" facs="tcp:44065:63"/>
them, That whosoever should confess Jesus to be the Christ, should be put out of the Synagogue, should be excommunicated. Now for persons at such time, where<g ref="char:EOLhyphen"/>in it was as much as their Liberty, it may be their Lives were worth, to own that Jesus Christ was the Son of God; for persons now at such a time to own this Jesus, that was in so mean a condition, to be the Christ, there is very much in it, infinitely more then for per<g ref="char:EOLhyphen"/>sons now to take up this profession. Why? because this Doctrine hath obtained in the World, and it is a Do<g ref="char:EOLhyphen"/>ctrine among <hi>Papists</hi> as well as <hi>Protestants;</hi> there is no such danger now for Persons to be of this Belief. But shall I say this, That for all that, to believe this really according to the right account, and true genuine interpre<g ref="char:EOLhyphen"/>tation of Gospel-believing, the Case is the same with them and with us at this day, setting aside the consi<g ref="char:EOLhyphen"/>deration of time and times; the danger then, and the encouragement now; the Case is the same: Gospel<g ref="char:EOLhyphen"/>believing of these truths according to a genuine inter<g ref="char:EOLhyphen"/>pretation of Gospel-believing, it is the same now as then, and then as now: And therefore we must con<g ref="char:EOLhyphen"/>sider and look further.</p>
            <p>I would put these few things to your consciences: You profess this to be your faith, you believe that Je<g ref="char:EOLhyphen"/>sus is the Christ, the Son of God, that he is come in the flesh; these things you profess to believe, and if you do so indeed, you are highly priviledged people, bles<g ref="char:EOLhyphen"/>sed of God, and shall be to all Eternity. But do you not mistake? Do you believe this, that Jesus is the Christ? How came you by this belief? What account can you give of it? How were you brought over to this Belief? Did you not come to this Faith and Belief by common report? You were born to this Doctrine; You look upon it as that which is the benefit you have
<pb n="119" facs="tcp:44065:63"/>
by your being born in a Nation, and among a People that profess the Name of Christ, and this hath been in<g ref="char:EOLhyphen"/>stilled into you by education, and upon this account you take it: Did you ever buy this truth? It is a truth that Jesus is the Christ, how came it to be yours? Did you ever buy this truth? Buy it? I say buy it? For the very truth is, we are never able to make out a good Title to any Gospel-truth, untill such time as we can say we have bought it: How? why, by serious meditation; studying the Scriptures, searching into them, seriously pondering and weighing of them, crying mightily to God, that he would manifest them to us, and encountring temptations from with<g ref="char:EOLhyphen"/>out, from within; being at a point willing to en<g ref="char:EOLhyphen"/>gage liberty and estate, and life, and all, for this truth's sake: Can you say, We have pondered, and are so fully satisfied about it, as that if all the world should come in a way of contradiction, and rise up in op<g ref="char:EOLhyphen"/>position to us, and come with fire and sword to beat us out of this truth; yet we are resolved to stick to it? Can you give such an account of your selves, that you have not taken it up on a common report, but are able to say, there hath been an inward Revela<g ref="char:EOLhyphen"/>tion made of these things to your souls, that there hath been a sanctified work of the Spirit upon your under<g ref="char:EOLhyphen"/>standings, that you come to see into the mystery of these Gospel restimonies? Is there an habitual frame of spirit wrought in you, whereby you are carried out to close with every truth of God, and to close with it upon this account, because of a divine authority stampt upon it? When we give assent to common truths, but not with a common spirit, but in the strength of an inward con<g ref="char:EOLhyphen"/>viction, we assent to it upon the account of an unction that we have received from the Holy One; and we
<pb n="120" facs="tcp:44065:64"/>
assent to this and that truth upon the account of a di<g ref="char:EOLhyphen"/>vine authority which we see to be stampt upon it, and withall we find that there are suitable workings of our heart in the loves and desires and delights of them to these truths (as there will be a kindly work<g ref="char:EOLhyphen"/>ing of the heart, where there is a right assent suitable to the truths assented to) as, If there be a threatning, the Soul assents to it, and will tremble before God: If a promise be made, or a Gospel-revelation, it will be accompanied with a holy rejoycing in God, that ever he should make such a Promise or Revelation; and then there will be a holy resolution of spirit, Come what will come, I will never part with this truth. I have bought the truth, that was my duty; and having bought it, I will never sell it, that is my duty too: Can we give such an account as this? But then withall let me a little further improve that which I have already spoken from the Chapter.</p>
            <p>You say this is your belief, That Jesus is the Christ, the Son of God; but, can you give an ac<g ref="char:EOLhyphen"/>count of those priviledges that are entailed upon this belief? For you must know that the priviledges which belong to such, will serve as Evidences that they are such.</p>
            <p>Now if you believe, it is your priviledge to be bo<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> of God; and this being born of God must be the evi<g ref="char:EOLhyphen"/>dence of this belief; Can you give an account of you being born of God? If you are not born of God, you do not believe, That Jesus is the Christ. Can you giv<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> an account of your overcomming the World? Are yo<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> such as are enabled to stand out in opposition to th<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> e<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>rors, and heresies, and corrupt doctrines and pract<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>
               <g ref="char:EOLhyphen"/>ses that are in the World? Can you be<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>r up agai<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> the lust of the eye, the lust of the flesh, and the pri<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>
               <pb n="121" facs="tcp:44065:64"/>
of life? If you are in slavery to the world, in bondage to the beggarly rudiments of the world, you are mistaken, That Jesus is the Christ: For he that believeth accord<g ref="char:EOLhyphen"/>ing to a true interpretation of Gospel-believing, That Jesus is the Christ, doth overcome the world, and by vertue of this belief he is enabled to get a conquest over the world, and over corruptions that are in it through lust.</p>
            <p>And then again, You profess to believe that Jesus is the Christ, <hi>the Son of God:</hi> Oh! but you are able to give an account that you have believed into this Jesus, and up<g ref="char:EOLhyphen"/>on this Jesus? for that is it the Text holds forth; He that believes that Jesus is the Christ, doth believe on Jesus the Christ<g ref="char:punc">▪</g> Are you, by vertue of this believing which you profess, drawn out to a closing with Christ? do you roll your selves upon him? own him for Righte<g ref="char:EOLhyphen"/>ousness and Salvation, and are willing to yield your selves up in subjection to him? You believe, Jesus to be the Christ; but do you believe on that Jesus whom you profess to be the Christ? Now this being thus laid down as a Foundation, I would infer thus, and so go on to a farther branch of this Application; Either you do really believe with a Gospel-believing these Truths and Doctrines concerning Christ, or you do not; Why, they that profess they do, but in truth they do not, there is a clear and manifest contradiction which this profession meets withal, and that upon the accounts I have formerly given: As alas, this Profession suffers con<g ref="char:EOLhyphen"/>tradiction generally; generally, the Professors of this Faith, that Jesus is the Christ, do clearly make a flat contradiction; and I am very confident that there are thousands, that, if they should be put to the Trial, Will you stick to this Truth? If you do, it shall cost you the loss of your Liberty, and Estates; nay, your Life shall
<pb n="122" facs="tcp:44065:65"/>
go for it. Oh I am very apt to think that you shall have thousands that will turn their backs upon this Profession, renounce this Profession. Now concerning such, this I would say.</p>
            <p>First, that the Condition of such persons as are not right in Gospel-believing, is a most mournful and mise<g ref="char:EOLhyphen"/>rable Condition; however it may be with them in other respects, yet it is sad to think what a Condition they are in; for consider first of all, they that do not perform this Great Duty of Gospel-believing accord<g ref="char:EOLhyphen"/>ing to the truth and reality of it, I will tell you what they do, they do give <hi>God</hi> the lye, they do by interpre<g ref="char:EOLhyphen"/>tation tell <hi>God</hi> to his face, that he is a very Lyar; and what higher blaspheming can there be than to give the lye to the <hi>God</hi> of Truth! every one will be apt to bless themselves, and say, Oh far be it from me, God forbid that I should be charged with such an horrid impiety as this! Oh but, Brethren, the very truth is, it is a very common thing, by interpretation to give the lye to <hi>God;</hi> and all that do not believe according to that Gospel-be<g ref="char:EOLhyphen"/>lieving that you have heard, do tell <hi>God</hi> to his face that he is a Lyar. How doth that appear? Why take a little help, such as I am able to give you; To profess that Je<g ref="char:EOLhyphen"/>sus is the Christ, the Son of <hi>God,</hi> that he came to be the Saviour of the world, is ordered out to be our Righte<g ref="char:EOLhyphen"/>ousness, is sent of <hi>God</hi> to preach Liberty to Captives, to heal diseased Souls, and to deliver poor Creatures from the bondage of the Devil; these things People generally profess to believe; but mark you now, they never come to Christ, nor never set in with him upon this account, and to this purpose; Oh Lord thou art the Jesus, the Annointed of <hi>God;</hi> I come to thee for life, I am a poor dead Creature, I am in a state of un<g ref="char:EOLhyphen"/>righteonsness, and thon art given to be for Righteous<g ref="char:EOLhyphen"/>ness;
<pb n="123" facs="tcp:44065:65"/>
Lord, I fly to thee for it, I am a poor diseased creature; the Plague is upon my soul, and thou art ap<g ref="char:EOLhyphen"/>pointed to heal the Soul of the Plague; I come to thee for healing. There is not one of thousands that come thus to Christ. Will you now see how the lye is given to God? I profess for my part, saith one, I know no such matter; Jesus is the Christ, and I profess to believe so, and he is appointed of God for such and such things; he is sent to preach liberty to the Captives; I know not that there is any such bondage. Christ came to save sinners; alas I know no need of any such salvation by him; he came to heal diseased souls; I am well enough, what need have I of Christ? What is this, but to give the lye to God? He that receiyes not Christ, makes God a lyar; for he doth in effect say, Lord thou sayest so and so concerning the World; I know nothing of all this; and so the lye is given to God; And is it nothing, to give the lye to the great God, the God of truth? And I tell you while you profess this Jesus to be the Christ, the Son of God, and in the mean time flye not to him; you believe him to be the Son of God, and that all Authority is given unto him, and you will not subject to his Authority, why you give the lye to God, and is this nothing?</p>
            <p>2. Consider the sad condition of such as believe not according to a right Gospel-believing; they are such as are lyable to the dreadfullest touches from the Devil that possibly can be; He that believeth is born of God, overcomes the World, and is enabled to keep himself, that the wicked one doth not touch him with a mor<g ref="char:EOLhyphen"/>tiferous touch; but I tell thee whatever thou art, that art under the powerof unbelief, thou art in danger of a dreadfull touch from the Prince of darkness; and if thou livest and diest in a state of unbelief, thou wilt fall
<pb n="124" facs="tcp:44065:66"/>
under the power of condemnation. Remember what our Saviour speaks, and consider well of it, You stand out in opposition to my Doctrine; <hi>but I tell you, Except you believe that I am He, you shall dye in your sins;</hi> A dreadful word! <hi>you shall die in your sins,</hi> and what then, <hi>be damned eternally.</hi> This is the condition of all such as are in a state of unbelief: but then, on the other hand, in case we be able to give a good account of our believing that Jesus is the Christ, the Son of <hi>God,</hi> and of our believing on him concerning whom these Testimo<g ref="char:EOLhyphen"/>nies are given, Oh what cause have all such to rejoyce in their condition! The condition of such persons is happy beyond all expression and comprehension, who have owned these Truths, owned that Jesus of whom the faithful Testimonies are given.</p>
            <p>Now all the Chapter, according to the account I have given you, comes in to the purpose of comforting and rejoycing the heart of such Persons. Here is your comfort now; really believing according to a right in<g ref="char:EOLhyphen"/>terpretation of Gospel-believing, this is your privi<g ref="char:EOLhyphen"/>ledge, you are the Persons that are born from above, you are the Persons that shall be enabled to over come the World, to bear up against all opposition that Men and Devils can make against you; you are the Persons that have the Witness within you, and you shall be able to bear up against all the contradictions of Sinners; you are the Persons that have Christ, and have eternal life by him: you shall have it; nay, you have it already. <hi>He that believeth on the Son of God, hath eternal life;</hi> he hath it in the beginnings of it, and shall have it in the compleat state of it; being brought over to Gospel<g ref="char:EOLhyphen"/>believing, you may come with boldness to <hi>God</hi> in a way of prayer, with holy confidence that whatever else you ask believing, you shall have a good account of it; <hi>God</hi>
               <pb n="125" facs="tcp:44065:66"/>
doth not neglect any believing prayer of a believing soul: And all the Priviledges of the <hi>Gospel</hi> are entailed upon you, and you are entitled unto them; and you shall have the Benefit of them while you live, and when you die unto all Eternity. Well may it be said of such a Person, Blessed is he and she, that hath believed with a Gospel-believing Gospel-Truths and Testimonies con<g ref="char:EOLhyphen"/>cerning Christ, and on Christ, on whom those Testimo<g ref="char:EOLhyphen"/>nies are given; for there shall be a full and perfect ac<g ref="char:EOLhyphen"/>complishment of whatever <hi>God</hi> hath spoken with his mouth concerning such.</p>
            <p>And then lastly, If the <hi>Grace</hi> of <hi>God</hi> hath brought us over to a closing with Christ, of whom these truths and testimonies are given; why, the last Branch of the Ap<g ref="char:EOLhyphen"/>plication is but this, That you would but justifie your Believing, and labour to manifest the reality of your Believing according to the <hi>Gospel</hi> by a suitable walk<g ref="char:EOLhyphen"/>ing; This is that that shall be the cloling up of this Ap<g ref="char:EOLhyphen"/>plication.</p>
            <p>Oh Brethren, Let us consider well: our Saviour tells us in <hi>Mat.</hi> 11. <hi>Wisdom is justified of her Children.</hi> Why, if ever we mean to approve our selves to be Wisdom's children, our care must be for to give in our Justification of Wisdom's sayings, and for to carry it in a congruous<g ref="char:EOLhyphen"/>ness and suitableness unto that Gospel-believing which we profess to be by grace brought over to. Why, but what is that, you will say? Why, consider the Text, and see what remains of the Chapter. I shall make it out, give it up to you in this way:</p>
            <p>Why, First of all this is one special Duty that lies upon you, That you would study your Mercy, and know what <hi>God</hi> hath been to you, and done for you, and how highly you are dignified, and not to be alwayes in a fluctuating state; and upon the questioning and dispu<g ref="char:EOLhyphen"/>ting
<pb n="126" facs="tcp:44065:67"/>
point; but to come to some well grounded confi<g ref="char:EOLhyphen"/>dence; that you may be able to say, We know that this and that is our condition, and this and that is our dignified priviledge that we are planted under.</p>
            <p>Do but mark how the Point in hand doth charge this upon us, in the thirteenth verse of this Chapter, <hi>These things have I written to you that believe on the Name of the Son of God, that you may know that you have Eternal Life.</hi> Here is your duty according to what the Text it self doth charge upon you; if you be such as by grace are brought over to a Gospel-believing, the Apostle <hi>Iohn</hi> that did write this Epistle, and I, from it, preach unto you into the Name of the Lord, and by authority from him, tha<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> this is your duty, to know that you are Persons that have Eternal Life, that you are such as Christ by his blood hath made a purchase of Eternal Life for; that he hath by his blood once for all entred into the Holy place, that is not made with hands, that he might prepare for you, and that youmight have, the possession of those blessed mansions that he hath made preparation of.</p>
            <p>Eternal Life it is yours, and you may be bold to claim it, and you are bound to hope and rejoyce in the expectation of the full enjoyment of it, and not to be alwayes upon the question, and disputing point, but to go on with a holy confidence towards God, according to what the Apostle expresses, 1 <hi>C<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>r.</hi> 2. <hi>We know, that when this Earthly Tabernacle shall be dissolved, we shall have an house not made with hands, &amp;c.</hi>
            </p>
            <p>But then a second thing that I have to charge upon you, is this; That you would acknowledge with all thankfulness and enlargedness of heart to God, the riches of his mercy, and grace to you, that hath been
<pb n="127" facs="tcp:44065:67"/>
pleased to cull you out of an unbelieving world, and bring you over to the Gospel, and to the participations that are by Christ, according to the Gospel: Oh! This you should set your hearts upon, by admiring the riches of God's grace; and say, Lord, Why shouldst thou manifest thy self to me, and not to the world! That many thousands should live and die in the to<g ref="char:EOLhyphen"/>tal ignorance of Christ, and the Gospel-mysteries, or else live and die in an empty profession; and yet that God should be pleased to pitch upon me! This is that that the Text doth hint unto us in the nineteenth verse of this Chapter. Oh! saith he, in a triumphing man<g ref="char:EOLhyphen"/>ner, <hi>We know that we are of God, and that the whole world lies in wickedness:</hi> Oh! our mercies and the riches of grace that hath appeared to us, while the whole world that lies in wickedness, is put into the Malignant evil One, lies in the Devil; for he is the malignant evil one, while the whole world lies in the Devil in malig<g ref="char:EOLhyphen"/>nity! Oh! It is a sad condition infinitely more sad than for a man to lie in the most noisomest stinking ditch, or in the loathsomest kennel; why this is that that heightens the mercy to poor souls that are called by grace according to the purpose of God, that while the whole world lies in wickedness, and so are like to lie; yea, and to lie in hell to all Eternity, that God should please to lay you in the bosom of his Son, and to take you into the arms of his mercy; this is that that should heighten our thankfulness. I may make use of that ex<g ref="char:EOLhyphen"/>pression which we find in <hi>Acts</hi> 14. when. <hi>Paul</hi> and <hi>Barna<g ref="char:EOLhyphen"/>bas</hi> came unto a company of Heathens, and they saw what great things were done by them, and took notice of the gracious spirit that they discovered; sure<g ref="char:punc">▪</g> say they, <hi>The Gods are come among us in the likeness of men.</hi> Considering the state of times, and what an
<pb n="128" facs="tcp:44065:68"/>
height of wickedness many at this day are grown up unto, the dreadful swearing, blaspheming of God and his ways: Truly, judge of it your selves, Whether we may not say, The devils are come among us in the likeness of men. Why now, oh! How should we heighten our love and thankfulness to God, that should please in free grace to bring us over to close with Jesus Christ!</p>
            <p>But then fourthly, As many as are brought over to <hi>Gospel-believing,</hi> this is your duty, To study and endea<g ref="char:EOLhyphen"/>vour, what you can, your advantages in <hi>Faith;</hi> and so the Apostle gives it in charge here in the Chapter in verse 13. <hi>These things have I written to you that believe on the Name of the Son of God, that you may know that you have eternal life, and that you may believe on the Son of God.</hi> This is that you should set about. If God hath brought you over to a closing with Christ, and an embracing of the testimonies concerning him, be<g ref="char:EOLhyphen"/>lieve more and more, labour for your advance<g ref="char:EOLhyphen"/>ment, and let it be your Prayer, <hi>Good Lord increase our Faith:</hi> Labour that you may be clear in your apprehensions of Gospel-mysteries, and that you may be more strong in your adherence to Christ, of whom those Gospel-testimonies are given, and that you may not only come to have an adhering-faith, but to an assuring-faith; that you may not be like waves tossed and tumbled up and down; but that you may come to be rooted, and established, and grounded in your faith; that you may not come to be unsetled by<g ref="char:punc">▪</g> Heresie, cor<g ref="char:EOLhyphen"/>rupt Doctrines, or the Apostacy of others, but that you may be stedfast and unmoveable.</p>
            <p>Yet further, fifthly: This is to be given in charge to such as do believe according to the Gospel, that they carry it sutably to a believing state, as in those par<g ref="char:EOLhyphen"/>ticulars
<pb n="129" facs="tcp:44065:68"/>
that I have insisted upon, so in a deportment congruous and sutable to the priviledges which belong to believing: You are born of God; carry it as men and women that are so indeed: What! Born of <hi>God,</hi> the Sons and Daughters of <hi>God?</hi> What! and not live according to <hi>God?</hi> and not study conformity to <hi>God?</hi> I remember, what he speaks there concer<g ref="char:EOLhyphen"/>ning <hi>Amnon, How is it, that thou being the Kings Son, art lean from day to day?</hi> How is it, that we that pro<g ref="char:EOLhyphen"/>fess to be the Sons and Daughters of <hi>God,</hi> are lean and lank, not more improved? that we do not shew forth <hi>God,</hi> and express <hi>Christ?</hi> This lies in the be<g ref="char:EOLhyphen"/>ginning of the Chapter, <hi>If you be born of God, remem<g ref="char:EOLhyphen"/>ber that you be born of him that is the God of Love;</hi> And therefore you are to manifest this birth, and your be<g ref="char:EOLhyphen"/>lieving, and your being born of <hi>God,</hi> by loving <hi>God,</hi> and by loving them that are born of <hi>God: He that believeth is born of God; and he that loveth him that begat, loveth him that is begotten of him.</hi> The <hi>God</hi> of Love, doth beget a People of Love; a loving <hi>God,</hi> a loving People: And this is that that you should express your Believing by, and your Adoption by; by the Love you bear to <hi>God,</hi> and the children of <hi>God.</hi>
            </p>
            <p>A hatefull spitefull spirit, where it doth discover it self, speaks those persons not to be born of <hi>God,</hi> but of the Devill, carry it as Believers, as per<g ref="char:EOLhyphen"/>sons of <hi>God,</hi> by studying a conformity to <hi>God,</hi> and by keeping his Commandments, subjecting your selves to his Authority; not living according to your own Lusts; but according to the Lawes and Rules which <hi>God</hi> hath given you: saith the Apostle here, <hi>This is the Love of God, that we keep his Commande<g ref="char:EOLhyphen"/>ments:</hi>
            </p>
            <p>
               <pb n="130" facs="tcp:44065:69"/>It is not love in Word, and in Tongue, but in reality; a love discovering it self by a consciencious care to hold conformity to all the Will of <hi>God:</hi> And if any should object, <hi>This is a hard saying, Who can bear it?</hi> saith the Apostle; No such matter, there is never a Believing Soul will say, The Commandements of Christ are grievous or burdensome; no, they are leight to them that are brought over to the faith of the Go<g ref="char:EOLhyphen"/>spel.</p>
            <p>And the last thing I have to charge upon you, upon the account of your Gospel-believing, and being brought over to a closing with Christ, it is this, (and so, upon the matter, I have given you an account of the substance of this precious Chapter, having reduced it to that general Doctrine I propounded before:) I say, the last thing is this, That you would walk suitable to a Believing state, by being very carefull concerning your Worships that you do per<g ref="char:EOLhyphen"/>form, that they be according to <hi>God,</hi> and accor<g ref="char:EOLhyphen"/>ding to the <hi>Gospel;</hi> and this is that which the A<g ref="char:EOLhyphen"/>postle closes the Chapter withall, in the 21 Verse, <hi>Little Children, keep your selves from Idols, Amen.</hi> As I take it, in the former Translation, it was <hi>Babes, Babes, keep your selves from Idols;</hi> Here it is, <hi>Little Children.</hi>
            </p>
            <p>I observe, in this Epistle, the Apostle makes a di<g ref="char:EOLhyphen"/>stinction of Believers into three Ranks, as you shall find in the second Chapter, <hi>I write unto you Little Children, I write unto you Young men, and I write unto you Fathers;</hi> in the close of the Epistle, he concludes with this <hi>Charge,</hi> to <hi>Little Children.</hi> Now, whether he includes all the rest under this Title of <hi>Little Children,</hi> I forbear to dispute: But sure I am, it is a duty lies upon one and other, whe<g ref="char:EOLhyphen"/>ther
<pb n="131" facs="tcp:44065:69"/>
they be Babes, or Young men, or Aged Fa<g ref="char:EOLhyphen"/>thers in Christ; Whatever our rank and condition be, I am sure of this, This is a great Duty that lies upon all that will approve themselves in Godliness, and to be brought over to the faith of the Gospel, that they look to their Worships, and that they take heed of Idols; as if he should say, He that is born of <hi>God,</hi> he keeps himself that the wicked One doth not touch him. Oh <hi>Little Children,</hi> shew forth that spiritual Ability that by grace you are fur<g ref="char:EOLhyphen"/>nished withal, by being able to keep your selves from Idols.</p>
            <p>It might be said, What is this to us? Are we in danger of Idols? True, well might the Apostle give in such a <hi>Charge</hi> to them in those times, when the greatest part of the World were in a state of Hea<g ref="char:EOLhyphen"/>thenism, and in estrangement from Christ, and the mysteries of the Gospel; But this I say, It doth real<g ref="char:EOLhyphen"/>ly concern Christians in Gospel-times, that have had the breakings out of the Gospel-light, and the know<g ref="char:EOLhyphen"/>ledge of Gospel-mysteries, to be careful of this <hi>Charge,</hi> that they keep themselves from Idols. There were the Idols of the Heathens; grant it, and so still there are a generation of People that our Souls should mourn over to consider their state, that are wrapt up in ignorance of God, know nothing of the true God, and of our Lord Jesus Christ; and it is the state and condition of the Jews at this day; and what a sad condition are they in! Grant it, that they do not worship Idols after the manner of the Heathens; yet they worship not the true God, because they worship not God in Christ: for, saith the Apostle, <hi>Whoever sins, and abideth not in the Doctrine of Christ, he hath not God; He that abides in the Doctrine of</hi>
               <pb n="132" facs="tcp:44065:70"/>
               <hi>the Christ, he hath the Father and the Son:</hi> And so the Jews at this day, they not abiding, not owning the Do<g ref="char:EOLhyphen"/>ctrine of Christ, they have not God, because they have not the Father and the Son; this is their condition: And thus, I say, there were not only the Idols of the Heathens, Oh! but sadly be it spoken, there are Idols among Persons pretending to Christ, and Gospel<g ref="char:EOLhyphen"/>faith, and the Doctrine concerning Grace by Jesus Christ.</p>
            <p>How many Idols and Idolaters are there? I might tell you, the Covetous person <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> an Idolater, the Volup<g ref="char:EOLhyphen"/>tuous person; and the Self<g ref="char:punc">▪</g>justit<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ary sets up his own Righteousness, and Idolizeth that: But I say this, there are Idols among Christians; Pap<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>sts hold forth the Name of Christ; but yet what woful Idolatry there is a<g ref="char:EOLhyphen"/>mong them? There was the Dragon-worship in the time of the Heathens, and in the room of that, there is come up the Beast-worship, and of that Worship the gene<g ref="char:EOLhyphen"/>rality of the world runs upon; and it concerns us to keep from Popish Idolatry, it being the grossest Ido<g ref="char:EOLhyphen"/>latry that ever was, because there is the fairest pre<g ref="char:EOLhyphen"/>tence of worshipping JESUS, and yet they turn him in<g ref="char:EOLhyphen"/>to an Idol. What else means their worshipping and bowing to Images, their breaden gods, and the like? Oh! therefore it concerns us to keep our selves from Idols; And there is a Scripture, if it were but well studied, would cause trembling of Heart, and make all that have any care of their Souls to look about them; that Scripture I refer you to, it is in <hi>Revel.</hi> 13. compa<g ref="char:EOLhyphen"/>red with the 20th. In <hi>Revel.</hi> 13. 11. whereas before there was Dragon-worship, it is said here, <hi>I beheld another Beast comming out of the Earth, and he had two Horns like a Lamb, and he spake as a Dragon, and he exer<g ref="char:EOLhyphen"/>ciseth all the Power of the first Beast before him, and causeth</hi>
               <pb n="133" facs="tcp:44065:70"/>
               <hi>the Earth, and them that dwell therein, to worship the first Beast, whose deadly wound was healed:</hi> now look at the 8. verse, saith he, <hi>And all the dwellers upon the Earth shall worship him, whose names are not written in the Book of life, of the Lamb slain from the foundation of the world.</hi> Oh! it is a terrible word, and that that should make us to fear and tremble, lest in any kind we should be drawn into the Worship of the Beast; for as many as were not written in the Book of Life of the Lamb, they were drawn into the Worship of the Beast. This is that that should make us keep our selves from Idols, from whatsoever hath but so much as a Tincture of Supersti<g ref="char:EOLhyphen"/>tion and Idolatry; and the rather, considering that o<g ref="char:EOLhyphen"/>ther Scripture in the 20th. of the <hi>Revelation,</hi> and the last verse, <hi>And whosoever was not found written in the Book of life, was cast into the lake of fire;</hi> All that are not written in the Lambs Book of life, are pre<g ref="char:EOLhyphen"/>vailed to perform the worship with the Beast; and not being writ there, must be tumbled into the Lake for ever.</p>
            <p>This therefore concerns us, to keep from Idola<g ref="char:EOLhyphen"/>try, from whatsoever hath a tendency that way, and that hath any tincture of Superstition upon it; and consider with your selves, that our Duty is in mat<g ref="char:EOLhyphen"/>ters of Worship, and in things concerning the Wor<g ref="char:EOLhyphen"/>ship of God, to see to it, that we keep a humble depen<g ref="char:EOLhyphen"/>dance upon God, that we walk not according to the will of men, but according to God; <hi>You were bought with a price, be not Servants of Men.</hi> We are to walk by a Line, by a Plummet; and what is not war<g ref="char:EOLhyphen"/>ranted by the Word of God, or maintainable by Arguments drawn from it, we should not close with.</p>
            <p>
               <pb n="134" facs="tcp:44065:71"/>And for the closing up of all, do but consider how this Chapter, and the things that I have spoken to you, and preached from it, how they do all influence this Ex<g ref="char:EOLhyphen"/>hortation, <hi>Little children, keep your selves from Idols,</hi> see to it, that you approve your selves in holy worship to God, and the Lord Jesus. Do but argue thus, You profess to be Believers; and is it not your duty to answer to this profession? Your Faith is a pure Faith, and an obedienti<g ref="char:EOLhyphen"/>al Grace; it is a Grace that will tutour you to hang upon Christ, and his Appointments, and Instituti<g ref="char:EOLhyphen"/>ons: And therefore, being Believers, study to keep your selves from Idols, and whatever is not consonant to the will of God concerning Wor<g ref="char:EOLhyphen"/>ship.</p>
            <p>You believe that Jesus is the Christ, the Son of God; keep your selves from Idols in this respect; for he is come into the World, and hath shewed the pattern of his House: And then, You are born of God; carry it like a people that are born of God, that are high<g ref="char:EOLhyphen"/>born, and credit your holy Profession, by keeping a de<g ref="char:EOLhyphen"/>pendance upon that God of whom you are born: And then, being Believers, you are born of God, and have overcome the world, and therefore shew forth your Heroick spirit, by standing out in opposition to I<g ref="char:EOLhyphen"/>dols, and whatever is contrary to sound Doctrin, and the power of godliness.</p>
            <p>You have an Unction from the Holy One, and this engages you to look to it, that you keep your selves from Idols; <hi>And then we know</hi> (saith he) <hi>that the Son of God is come, and hath given us an understanding, that we may know him that is true; and we are in him that is true, even in his Son Iesus Christ.</hi> And thereupon he brings in this, <hi>Little children, keep your selves from Idols:</hi> as if he should say, This is the true God, God in Christ, Jesus
<pb n="135" facs="tcp:44065:71"/>
Christ the Son of the Father, this is the true God, and he hath eternal life with him; other Gods are false gods, and what benefit will you have by following them, and performing worship to them? Nothing but eternal death; false gods can bestow no eternal life upon you; but this is the true God, and he can give you eternal life; And therefore, <hi>Little children, keep your selves from Idols.</hi>
            </p>
            <p>And now yet one word more. I would not occasion any discomposure of spirit that is not becoming you; But this I must say, for ought I know, You have the words of a Dying man; and we use to say, that the words of Dying men they are <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> to take somewhat a deep im<g ref="char:EOLhyphen"/>pression; I mean, a Dying man, not in properness of speech according to nature; and yet, if it should be so, I hope there would be cause of rejoycing on my part; But I speak the words of a Dying man in respect of Ministe<g ref="char:EOLhyphen"/>rial Office.</p>
            <p>I suppose you all know there is an Act come forth by Supream Authority; and it is not for us to quarrel at all, but to submit to it, and hold correspondency with it, so far as we can with a good Conscience; and there be<g ref="char:EOLhyphen"/>ing many Injunctions that many, besides my self, can<g ref="char:EOLhyphen"/>not comply withall, therefore we are willing to submit to the penalty inflicted.</p>
            <p>This, I say: You have for many years had the benefit of my poor Labours; I have fulfilled near up towards 40 years, and have performed my service to God, Christ, and his People, and I bless his Name, not without ac<g ref="char:EOLhyphen"/>ceptance and success. My Work, so far as I know, in this course, and in the Weekly course, is now at an end; my Desire is, that you whose Hearts have been incline<g ref="char:EOLhyphen"/>able to wait upon God in the way of my Ministry, may be kept faithful to God, and that you may
<pb n="136" facs="tcp:44065:72"/>
have the blessing of the everlasting Covenant coming upon your Souls, and that you may have the power of this Doctrine, held forth in this Sermon, put forth up<g ref="char:EOLhyphen"/>on your hearts; that as you do believe that Jesus is the Christ, that Jesus is the Son of God, that as you pro<g ref="char:EOLhyphen"/>fess these things, you may carry it suitably to your profession, that you may walk in Love to God, Love to Christ, and Love to one another; that you may la<g ref="char:EOLhyphen"/>bour to manifest a noble generous Spirit in overcom<g ref="char:EOLhyphen"/>ing the world in Errors, Corruptions, false Doctrines, and unwarrantable Worship; that you may in all things labour to approve your selves: And, <hi>Little Children keep your selves from Idols.</hi>
            </p>
            <closer>Amen.</closer>
         </div>
         <div type="sermon">
            <pb n="137" facs="tcp:44065:72"/>
            <head>Mr. <hi>Baxter</hi>'s Farewell Sermon.</head>
            <epigraph>
               <bibl>COLOSS. 2. 6, 7.</bibl>
               <q>As ye have therefore received Christ Iesus the Lord, so walk in him,</q>
               <q>Rooted and built in him, and stablished in the faith, as ye have been taught, abounding therein with thansgiving.</q>
            </epigraph>
            <p>O Mitting the division, and in part the opening of the words, the Observation is this;</p>
            <p>
               <hi>That those that have received Christ Iesus the Lord, must accordingly be rooted, built up in him, and sta<g ref="char:EOLhyphen"/>blished in the faith; and walk in him as they have been taught, and abound herein with thanksgiving.</hi>
            </p>
            <p>This <hi>receiving</hi> of <hi>Christ</hi> signifies to believe in him. It is not only to <hi>receive</hi> his <hi>Doctrine</hi> or <hi>Benefits,</hi> but to <hi>re<g ref="char:EOLhyphen"/>ceive</hi> his <hi>Person,</hi> to receive him as related to us, for the uses and end for which he came into the world, and for which he offers himself to souls by the preaching of the Gospel. <hi>Sinners</hi> have lost and undone themselves; Christ comes to be the Physitian of souls; he will not save the <hi>unwilling</hi> and <hi>despisers of his grace,</hi> while they <hi>continue</hi> in their <hi>unwillingness.</hi> He will save them by the way of <hi>covenant;</hi> while he consents and tenders them his <hi>grace,</hi> he will have them <hi>consent to the terms of his covenant.</hi> The consent of the heart exprest by our covenanting with him, is this receiving of Jesus Christ. He is wil<g ref="char:EOLhyphen"/>ling
<pb n="138" facs="tcp:44065:73"/>
to be our <hi>Physitian,</hi> and when we take him to be so, we receive him. He is willing to save us from the guilt and power of sin, willing to be our Lord, Head, Inter<g ref="char:EOLhyphen"/>cessor with God, Justifier, and <hi>All</hi> unto us; and if we con<g ref="char:EOLhyphen"/>sent to this, and take him as offered, this is receiving Christ; with whom his benefits are also received, the remission of sins, in-dwelling, renewing, comforting-Spirit, title to everlasting life, <hi>&amp;c.</hi> In the receiving Christ, all this is received.</p>
            <p>Receiving of Christ contains these two things, or these two things are essentially contain'd to make up the nature of saving Faith: <hi>i. e.</hi> to believe the Doctrine of the Gospel concerning Jesus Christ to be true, and to consent that the goodness, that is therein revealed and proposed, shall be ours. To believe what Christ <hi>is,</hi> and what he hath <hi>done;</hi> so far to believe it, as here we are resolv'd to venture our souls, (though there may be some weakness through our faith's imperfection) and believing this Gospel to be the certain Word of God. Then next, to entertain the Christ that is offered in this Gospel to be ours, with all the benefits that accompa<g ref="char:EOLhyphen"/>ny, and to all the blessed ends to which he is reveal<g ref="char:EOLhyphen"/>ed: Thus, the water of life is freely tendered to all that are <hi>athirst,</hi> and there is no more required but, <hi>Come</hi> and <hi>drink.</hi>
            </p>
            <p>Then there is two things implyed, that are the im<g ref="char:EOLhyphen"/>mediate products of this saving Faith, and inseparable from it: <hi>i. e. trusting</hi> on him as <hi>the Redeemer,</hi> and <hi>obey<g ref="char:EOLhyphen"/>ing</hi> him as a Lord. To <hi>rest</hi> upon him as a <hi>Redeemer,</hi> Rom. 15. 12. And here, as far as the soul feels en<g ref="char:EOLhyphen"/>tertainment and encouragement by Christ, over<g ref="char:EOLhyphen"/>coming his doubts that Christ will reject him, <hi>&amp;c.</hi> so far he hath quietness of soul in Christ, and will trust his soul upon Christ. And then, the <hi>obeying</hi>
               <pb n="139" facs="tcp:44065:73"/>
of him in order to our full recovery, (as a Pati<g ref="char:EOLhyphen"/>ent must obey his Physitian) in using his remedies, and means he prescribes for killing our sins, restore<g ref="char:EOLhyphen"/>ing our souls to Gods love, and being with him to eternity.</p>
            <p>The nature of Faith is, to receive Christ; the since<g ref="char:EOLhyphen"/>rity of it lies in the suitableness of the act to the object; that we receive him as He is: Now in Christ there is something essential to this act; that he be a Saviour, and our Saviour, &amp;c. And there is some<g ref="char:EOLhyphen"/>thing makes unto the well-being, and fuller attain<g ref="char:EOLhyphen"/>ing of the end; The first are the objects of Faith it self, as 'tis of absolute necessity to Salvation: The second sort are, the objects of Faith, as it is strong, and makes to the well-being of a Christian. All that is essential to Christ, as a Saviour, and Redeemer, is to be believed by him, that will approve himself a true Believer. And thus to receive Christ as the eternal Son of God, made Man, the Redeemer of the World, ruling us upon the right of Redempti<g ref="char:EOLhyphen"/>on, justifying us before God, bringing us to God, and interceding for us: And thus Christ must be received according to his Offices, and as those uses, for which he is given to the soul, do import and and imply.</p>
            <p>
               <hi>For the Application of this point.</hi>
            </p>
            <p>First, let us begin with those that our business at present doth not mainly lye on. Must men <hi>walk in Christ as they have received him?</hi> What shall we say to those that <hi>have not, will not, receive him,</hi> that stop us at the door, that we can't bring in the <hi>Doctrine of Christ;</hi> that will not <hi>receive the principles of Christ?</hi> How can we bring them, and build them up, that
<pb n="140" facs="tcp:44065:74"/>
will not suffer the <hi>Foundation</hi> to be laid, the seed to be received? Hast thou not received Christ? Then thou hast refused Christ, been a despiser of the Gospel of Christ, which will prove thy great condemnation. What is it for thee to bear the <hi>Name,</hi> and not to have the <hi>Spirit</hi> of Christ? Do not go upon <hi>conjectures:</hi> It's one thing to number thy self with those that are <hi>Christi<g ref="char:EOLhyphen"/>ans,</hi> as to <hi>outward appearance;</hi> and another thing to <hi>open thy heart,</hi> and deliver up thy self to Christ's Government; and as a lost sinner, to receive him to those ends a Saviour must be received. And remem<g ref="char:EOLhyphen"/>ber, this was no small Work, God's sending Christ into the World; no small thing, to fetch thee from Hell and Satan, to wash guilty Souls from all their sins, and to bring them to everlasting glory. If these great things be rightly understood and belie<g ref="char:EOLhyphen"/>ved by thee, if Christ be understood well as Christ, it must be done with a wakened, humbled, self-resigning heart, making the greatest matter in the World of these things: Hath thy soul been seriously taken up a<g ref="char:EOLhyphen"/>bout thy own recovery? And hast thou received Christ as a man that was ready to be damned? as one that had a load on his soul heavier than all the Mountains of Earth, to ease and deliver him? As one, that was under the frowns of God, in an estate of enmi<g ref="char:EOLhyphen"/>ty, receives reconciliation? Hast thou received Christ, as if thou hadst received Heaven in him? Believe it, these are great Transactions, and will affect thy heart; and it is not a <hi>sleepy</hi> or <hi>jesting</hi> matter thus to receive Christ. Consider what it is to receive Christ.</p>
            <p>First, If you have received Christ, you have re<g ref="char:EOLhyphen"/>ceived the great <hi>Reconciler,</hi> that binds up the broken<g ref="char:EOLhyphen"/>hearted, quiets those that tremble under the threatnings of God, for fear he should forsake, and cast them off for ever.</p>
            <p>
               <pb n="141" facs="tcp:44065:74"/>Secondly, If thou hast received Christ, thou hast re<g ref="char:EOLhyphen"/>ceived a perfect <hi>enmity</hi> to <hi>all sin,</hi> that will never let thee <hi>rest</hi> in sin, but be perswading thee from it, and conflicting in thee against sin in thy soul: If thou hast received Christ, thou hast not received a friend for sin, that will plead for, or give thee leave to commit sin: but one, that though he bear with thee in thy weakness, yet abominates thy sin. If thou hast re<g ref="char:EOLhyphen"/>ceived him as a Lord and Master to rule thee, to be consented and subjected to him, and to be ruled by none but in subordination to him, who will break those in pieces that refuse his Government. <hi>Obedience</hi> and not <hi>verbal Profession</hi> is the thing he requires. Hast thou entertained Christ to be the Master of thy words, thoughts, and deeds, whose Govern<g ref="char:EOLhyphen"/>ment thou livest under, more than under any in the world?</p>
            <p>Thirdly, If you have received Christ, you have then received the beginning of felicity and full con<g ref="char:EOLhyphen"/>tentment to your souls; having found none in your sins, you have it discovered to you where it is; there<g ref="char:EOLhyphen"/>fore with gladness you go on: and so far as you have hopes of attaining it, so far you have great content<g ref="char:EOLhyphen"/>ment, <hi>&amp;c.</hi>
            </p>
            <p>Fourthly, In a word, If you have received Christ, you have fallen out with sin; subjected pleasures, profits, and honors to him; and you have received his Spirit, and this Spirit hath made you new, and maintains a War within you against the flesh, <hi>&amp;c.</hi>
            </p>
            <p>If this be not thy case, Oh that thou knewest what a case thou art in! For then,</p>
            <p>First, What the better art thou for all his blood shed as yet, if thou wert this day to dye? What would
<pb n="142" facs="tcp:44065:75"/>
Christs blood do to the cleansing and saving of thy soul?</p>
            <p>Secondly, How canst thou look thy sins in the face, and think on what thou hast done and art? How canst thou look inward into thy defiled heart, and not tremble, when thou hast no more shelter from the wrath of God?</p>
            <p>Thirdly, How canst thou look God in the face, who is a hater of sin? How canst thou read his Attributes, think on his Threatnings, <hi>&amp;c.</hi>
            </p>
            <p>Fourthly, How canst thou think to have any duty accepted, any prayer heard, or rewarded? <hi>&amp;c.</hi>
            </p>
            <p>Fifthly, How canst thou think on the day of Judge<g ref="char:EOLhyphen"/>ment, on the time when thou must receive thy final sen<g ref="char:EOLhyphen"/>tence, if thou hast not received Christ? Oh what a thing is a Christless heart! <hi>&amp;c.</hi>
            </p>
            <p>
               <hi>Quest.</hi> What shall I do that I may receive Christ?</p>
            <p>
               <hi>Answ.</hi> First, Till Christ be thine, and hath brought peace from Heaven to thy soul, let no peace be there to keep him out: I do not say, Overwhelm thy self with sorrow; but, let sorrow dwell there, and let holy cares and solicitousness about thy spiritual state be there till Christ come, and quiet and reconcile thee to God.</p>
            <p>Secondly, Read and believe the Gospel; see there what Christ is, and thy necessity of him: <hi>Believing</hi> will open the door to <hi>entertaining</hi> of him; <hi>assent</hi> will procure thy <hi>consent.</hi>
            </p>
            <p>Thirdly, Keep up no Idol in thy heart against him: Turn out that that keeps out Christ. How dear soever it seems now, at last thou wilt see it more necessary to detest, than keep it.</p>
            <p>
               <pb n="143" facs="tcp:44065:75"/>I come now to exhort all poor weak Christians, that they would make after confirmation, and grow to a greater measure in Grace, as they have received Christ. It is not enough to be <hi>conceited</hi> that you have been converted; and it will not be enough to the as<g ref="char:EOLhyphen"/>surance of your conversion, or safety of your souls, that you think you are converted, and sit down there: he that is content with the opinion that he hath Grace, and therefore desires to have no more, because the pro<g ref="char:EOLhyphen"/>mise of salvation is made to the <hi>Truth of Grace,</hi> it's a sign he never had Grace; <hi>strength in Grace,</hi> is your own felicity, 'tis part of your happiness: Your eternal happiness will partly consist in your <hi>personal perfe<g ref="char:EOLhyphen"/>ction;</hi> and without personal perfection, all heaven<g ref="char:EOLhyphen"/>ly glory will not be a perfect felicity. If you have fixed your Anchor in Gods Promises, this en<g ref="char:EOLhyphen"/>gages you to look up, make after, and proceed, <hi>&amp;c.</hi>
            </p>
            <p>Take these Motives.</p>
            <p>First, Consider, there is the same reason to move thee to grow and proceed, as there was to move thee to thy first believing. Why did you become Christians, but because of the necessity of the riches and excellen<g ref="char:EOLhyphen"/>cies of Christ, and that there was better things in Christ, than in the World? And are they not so still? Is the case changed? If Christianity was rea<g ref="char:EOLhyphen"/>sonable then, it is reasonable now; if it was ne<g ref="char:EOLhyphen"/>cessary to begin, it is necessary to hold on; and proceed in your Race, till you have obtained the Crown.</p>
            <p>Secondly, Your receiving Christ essentially, con<g ref="char:EOLhyphen"/>tains in it an obligation to proceed and go fur<g ref="char:EOLhyphen"/>ther, actually to trust and obey him, whom you have taken for your Lord and Saviour from the
<pb n="144" facs="tcp:44065:76"/>
very offices and relations of Christ received.</p>
            <p>
               <hi>If I be a Father, where is my fear? If I be a Master where is my Honour?</hi> If I be a Saviour, where is your Confidence in me, Submission to my saving-work, Obedience to my healing Precepts? If I be your Lord and Master, why do not you learn of me as your Master, <hi>&amp;c?</hi>
            </p>
            <p>Your first Covenant engages you to proceed in ful<g ref="char:EOLhyphen"/>filling the things promised in your Covenant, <hi>&amp;c.</hi> Better not to have promised to be his people, than to promise and break this promise. The very <hi>Mercies</hi> also you received from him, pardoning your former sin, entertainment in his Church, and all the blessings there found, are as so many obligations to proceed.</p>
            <p>3. Ever since we came home to Christ, we have had an addition of Reasons, besides the first Reason we had to believe: Every day brings in new, <hi>&amp;c.</hi> Certainly, if a little were desirable, more were more desirable: If the people that stood afar off, and never tried what Christ and Grace is, were bid to <hi>come in,</hi> those that have tried and tasted, are bound to proceed much more: You have the Spirit of God, experiences of his love, tasted the bitterness of sin, have had some trial of the truth of such things of which we speak, when others have <hi>eyes,</hi> and <hi>see not,</hi> &amp;c. And will you turn back that have tasted? <hi>&amp;c.</hi>
            </p>
            <p>4. Consider how much hath been lost upon many a soul for want of care to take rooting, and to proceed? How much labour of the Ministry, mercies of God, pains and care of their own? I speak of those that have seemed sincere, not been indeed so; that have many times comforted the hearts of their Ministers and Friends, and have had some kind of comfort to themselves in that taste they have had of the good Word of God.
<pb n="145" facs="tcp:44065:76"/>
How many times hath the Preacher been gladded to see such a one come to him, seemingly with a broken heart, seeming to set himself in the way of life? yet the flesh prevailed for want of Confir<g ref="char:EOLhyphen"/>mation. How many years have some spent in duty, in hearing, prayer, gracious society, profession of Re<g ref="char:EOLhyphen"/>ligion? yet afterwards the World hath drown'd all. What cause have you to see, you lose not the things you have wrought?</p>
            <p>5. Consider, how much of the Work of your own salvation since you are converted, is yet undone. Though you are sure your conversion is true, how many temptations to resist, enemies to conquer, duties to perform, and Heaven to be taken upon all those terms, as is the tenour of your Christianity! therefore you had need to stand fast, and having done all, to stand; you had need not only to believe but to wait and be patient in believing, and to proceed in the way you have chosen.</p>
            <p>6. The want of strength and building up, makes the lives of many full of lamentable languishing<g ref="char:EOLhyphen"/>weaknesses, scandals unto others, pain, calamity, and trouble to themselves. How long in healing? And how much smart and pain, while the fruit of their own folly is cured? How easily, and how frequently do temptations prevail? And hence, as in a Wilder<g ref="char:EOLhyphen"/>ness, they are going one step forward, another back<g ref="char:EOLhyphen"/>ward, no evident keeping in God; and all through the fruit of their own languishing weakness. The fruits of the sins of Professors have been such, that it should make you do all you can possibly, to escape the troubles at home, and reproaches abroad.</p>
            <p>7. A life of spiritual weakness is usually a burden unto him that hath it; it doth not only occasion his
<pb n="146" facs="tcp:44065:77"/>
falling into sin, and so renews the wounds of his soul, but is a constant burden to him; not that any measure of Grace is troublesome, but that which consists with so great a measure of remaining cor<g ref="char:EOLhyphen"/>ruption, this is the burden: Sickness is burdensome though there be life. Methinks you should not then be reconciled to your fears: you should methinks see so great a difference between the sick and well, that for your own peace-sake you should seek after confirmation: Every duty they do is their pain, which is anothers pleasure: prayer, <hi>&amp;c.</hi> their burden; some<g ref="char:EOLhyphen"/>times tired, wearied, dull, <hi>&amp;c.</hi> presently overwhelm<g ref="char:EOLhyphen"/>ed with temptation: every duty is a grievance to them, through the weakness of their grace, and by their corruption.</p>
            <p>8. Christians that are weak and not confirmed, lose abundance of the fruit of Gods Ordinances, that are improved by others: How many a truth that tasts exceeding sweet to others, hath no great relish to them, nor growth by it! A healthfull man hath more relish in ordinary fare, then a sick person in varieties: The full stomack loaths the Honey-comb.</p>
            <p>9. The weak and unconfirmed Christian is un<g ref="char:EOLhyphen"/>profitable, comparatively unto others: not that the Church would wish the weakest Member out; but comparatively, unconfirmed Christians are very un<g ref="char:EOLhyphen"/>profitable unto others: like little children in the family, that must be looked to, make work for a great many more about them. What doth a sick person? but the work of others is to feed, support, and be a help to him. The Church of God hath need of strong Christians that can pray in faith &amp; fervency for others, and you can scarcely pray for your selves. Consider when the Church needs a great deal of
<pb n="147" facs="tcp:44065:77"/>
help, will you sit down with low attainments and little things, when so many hundreds about you need so great assistance?</p>
            <p>10. Weak persons are many times the troublers and very dangers of the Church; many calami<g ref="char:EOLhyphen"/>ties have been occasioned by them. The sinnes of Professors have occasioned the displeasure of God on the Church: their Errors hindred Truth, and made Divisions. When Christians have not so much strength as to know Truth from Error, that hear<g ref="char:EOLhyphen"/>ken to every one that speaks with likeness: What have these Christians done in the Church! What mercies have been driven away? so far, that I think the Church of God, since the Apostles dayes till now, hath suffered more by the sins of Professors, then by the malice of their enemies. And how canst thou expect God will save thy soul, when thou hast set the Church on fire, and been so great hinderance to others, that many should perish occasionally by thy example? <hi>&amp;c.</hi> The greatest sufferings of the Church have come from the miscarriages of the Church.</p>
            <p>11. Such have been the great dishonourers of Christ, and the Graces of ancient Christians. The glory of their profession, their charity, self-denial, heavenly-mindednesse, patience, &amp;c. preached the Gospel to the World more effectually then ever their words could doe. God expects your Lives should be a considerable means for the Conversi<g ref="char:EOLhyphen"/>on of wicked men: the same God that hath com<g ref="char:EOLhyphen"/>manded Ministers to teach others by their Do<g ref="char:EOLhyphen"/>ctrine, hath commanded you should live for the conversion of the World; that your zeal, humility, patience, charity, self-denial, should win souls to
<pb n="148" facs="tcp:44065:78"/>
God. And if it be a sin to give over preaching when we may, surely so to give over living, &amp;c. If <hi>woe unto me if I preach not the Gospel,</hi> then <hi>wo un<g ref="char:EOLhyphen"/>to you if by your lives you preach not the Gospel.</hi> How many sinners have you about you, and how do you wrong and rob the ungodly of that Ordinance God hath appointed for their conversion and salvation? You are persons that take the bread out of their mouths, the means that should save them out of their hands, while you deny them one of the com<g ref="char:EOLhyphen"/>manded means of salvation, <hi>i. e.</hi> the <hi>eminent example of your lives:</hi> And if it be so great a sin to stop Preachers mouths, how great a sin to neglect this Ordinance? Nay, are you not a dishonour to the Church? Is it not because of Professors ill lives, that the prophane deride Religion, while they see not that glory in it that should over-power an unbe<g ref="char:EOLhyphen"/>lieving and denying soul, and should indeed effectual<g ref="char:EOLhyphen"/>ly manifest it's excellency? Are these the Pro<g ref="char:EOLhyphen"/>fessors, that are proud, stubborn, passionate, censo<g ref="char:EOLhyphen"/>rious, self-conceited, as contemptuous, and envious as any others? I know the World is apt enough to slander, and the Servants of God bear a world of unjust reproaches: but oh that there were not this occasion, &amp;c.</p>
            <p>12. Those that are not confirmed and established in grace, the Devil, when he hath prevailed by a temptation on themselves, can easily make them his Instruments to draw and tempt others from their duty, to discourage them in their Religion, and to do that mischief in the world he hath done by temptation on their own soul. 'Tis ordinary for Satan to make use of lapsed, distempered Christians, to be the instru<g ref="char:EOLhyphen"/>ments of his temptations to those that are better, &amp;c.
<pb n="149" facs="tcp:44065:78"/>
An honest Christian will not so easily hearken to a drunkard, or swearer, as to a Professor he had good thoughts of, <hi>Gal.</hi> 2. 13.</p>
            <p>13. For want of strength and establishment in grace, poor weak Christians are a very great encou<g ref="char:EOLhyphen"/>ragement to the carnal hopes of wicked men. I think, scarce any thing in the world hinders our preaching more then this; when the wicked see those that make the greatest profession no better then themselves, and in some things worse; this hardens him against all the convictions that can be brought against him: Tell him he cannot be saved without conversion, he looks upon Profes<g ref="char:EOLhyphen"/>sors, sees them contentious, worldly, peevish, passionate, <hi>&amp;c.</hi> sees some sin or other; this makes him think, he is as well as they: Must there be so much ado to bring men to this state? Is this the dif<g ref="char:EOLhyphen"/>ference? (say they) &amp;c.</p>
            <p>14. Methinks it should be some trouble to an honest heart, that yet we must be so like to the children of the wicked One: and the weakest chri<g ref="char:EOLhyphen"/>stians, are the likest to the wicked: I do not mean weaknesse in gifts, or knowledge, &amp;c. but a weak<g ref="char:EOLhyphen"/>ness in practical saving knowledge, love of God, self-denial, mortification, heavenly-mindednesse, &amp;c. they that are in these the weakest Christians, are the next and likest to the wicked: And doth not this grieve thee, that, though thou art not a child of the Devil, thou art so like one? We should not be conformed to the World, nor like to them in any thing, no not in outward vanities: but to imi<g ref="char:EOLhyphen"/>tate the fashion of the World, as to inward cor<g ref="char:EOLhyphen"/>ruptions, to go in their garb when a palpable vani<g ref="char:EOLhyphen"/>ty, to have so much of their pride, peevishness, ma<g ref="char:EOLhyphen"/>lice,
<pb facs="tcp:44065:79"/>
worldlinesse. Oh, look upon thy heart with hu<g ref="char:EOLhyphen"/>miliation.</p>
            <p>15. Consider what a dangerous and lamentable standing those have, that be not established, &amp;c. You stand, but it is as unrooted plants or trees that stand shaking in the wind: beholders are alwayes looking when they fall: you stand, but it is as a sick man, wavering, reeling, like <hi>Lot's</hi> wife, look<g ref="char:EOLhyphen"/>ing back, and alwayes upon every occasion ready to repent: You have been Believers, little things per<g ref="char:EOLhyphen"/>plex and trouble you; little tribulations and af<g ref="char:EOLhyphen"/>flictions discompose and disturb you; little tempta<g ref="char:EOLhyphen"/>tions make you question the Scripture, the Pro<g ref="char:EOLhyphen"/>vidence of God, his love and care of his people, and the great foundations of Religion: Founda<g ref="char:EOLhyphen"/>tions seem to shake, because you are shaking and tottering, &amp;c. And what is like to become of such a soul? If thou stands shaking under small temptations for want of confirmation, what wilt thou do when a Papist, or Quaker, &amp;c. shall so speak concerning Religion, which thou art not able to answer? and so the surest foundation seems nothing when thou hast so weak hold: Our greatest afflicti<g ref="char:EOLhyphen"/>ons, next to the misery of the ungodly, is, to think of our weak ones, what will become of them: and <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>e ily we do expect a considerable part of our Con<g ref="char:EOLhyphen"/>gregations should be carried away: those that are <hi>Christians and know not why,</hi> yet have not humility enough to make use of others, and to keep close to those that should assist them. Remember when you see such times when seducers are able to say the worst, shall make the strongest assaults on the weak ones, how many will be like to fall? Again, sichness, death, dying times will come, when you
<pb n="151" facs="tcp:44065:79"/>
shall find a little grace will not easily do your work; and though you perish not, yet you may faint, and to your sorrow finde the want of confirmation. You cannot but know how the strongest are put to it in trying hours, or at death. Will slack and unsetled hopes of another life, such distempered hearts fight and encounter with such tryals? Never think of dying comfortably, if you follow not after confirming grace.</p>
            <p>16. It should humble you the more, that you have been so long, so many years in the School of Christ, and love God, &amp;c. no better: Should not you in this Appren<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>iceship have learned better your Religion, and been <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>eachers of others, when perhaps, if in the principles you are assaulted, you will show your weakness as soon as any. May not Christ say, <hi>Have I been so long time with you,</hi> and yet have you <hi>known, liv'd,</hi> &amp;c. no <hi>better?</hi> reached no higher? attained no further? weaklings still? Nay consider in this time what advantage have you had for growth? A tree planted on a barren wilderness, may not grow so much as in a fruitfull place: but you have had the plenty and power of the Ordi<g ref="char:EOLhyphen"/>nances of God, the choisest of the means and helps of salvation.</p>
            <p>17. Consider, the nature of true grace tends to this: will you cross the nature of it? shall we be such weaklings in Religion, which crosse so the na<g ref="char:EOLhyphen"/>ture of <hi>grace?</hi> For <hi>grace,</hi> the more it's exercised, the more it <hi>encreases.</hi>
            </p>
            <p>18. Heaven it self is perfection, and the work of a Christian is to press towards heaven, and there<g ref="char:EOLhyphen"/>fore 'tis to press towards perfection. You should make towards the end, in a manner and way that is
<pb n="152" facs="tcp:44065:80"/>
suitable to the end. Persons that enjoy so much al<g ref="char:EOLhyphen"/>ready, and hope for so much greater, should not put off God with such little things.</p>
            <p>19. Little grace shall have but little glory. You know not how great a difference there is between the least and highest in the Kingdom of God. Nay, 'tis not only for a Christian to desire to be glori<g ref="char:EOLhyphen"/>fied, but to enjoy the highest degree in glory: to serve God with the best, and improve his Talent to the utmost, that his heavenly reward may be accor<g ref="char:EOLhyphen"/>ding. A Christian should not slight it when 'tis ten<g ref="char:EOLhyphen"/>dred to him, and in his eye.</p>
            <p>
               <hi>Quest.</hi> But how shall I know I have attained this confirming grace?</p>
            <p>
               <hi>Answ.</hi> These signs following shew a Christian confirm<g ref="char:EOLhyphen"/>ed and strong in grace, which I will name, that you may know what to aim at, and what to desire. There is not so great a difference between a King and a Beggar, between the greatest health and sick<g ref="char:EOLhyphen"/>lyest man, as between a strong usefull Christian, and a poor l<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>nguishing so<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>l, &amp;c.</p>
            <p>1. A confirmed Christian is one <hi>that can resist many sub<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>il and strong temptations,</hi> not only a single temptation, but when Satan assaults on every side, with errors on both extremes, with importunities of several parties, with temptations of prospe<g ref="char:EOLhyphen"/>rity offered, of adversity felt or feared; strong temp<g ref="char:EOLhyphen"/>tations that seem to lay a necessity of yielding on a weakling, that makes him say, I must do it to save my liberty, family, life, &amp;c. A strong Christian
<pb n="153" facs="tcp:44065:80"/>
can say, there is no necessity: he can make light of those temptations that seem to be a necessity to other persons: he can confute a subtil Sophister, and deal with a cunning Adversary: Satan cannot so easily go beyond and out-wit him.</p>
            <p>2. He can do great, excellent, and useful works, is serviceable to God if he have opportunity in bu<g ref="char:EOLhyphen"/>siness of greatest consequence; he doth not serve God only in some little and inconsiderable things, but in his place sets himself to the <hi>Work</hi> of God, doth the great <hi>Work</hi> of his Majesty faithfully: The service of God to him is more easie and delightful, as to go ten miles is more easie to the healthful, than one to a sick<g ref="char:EOLhyphen"/>ly person; he can go through God's service with plea<g ref="char:EOLhyphen"/>sure, ease and delight, without tyring, fainting, sit<g ref="char:EOLhyphen"/>ing down, or giving over.</p>
            <p>3. He can digest the hard Truths aud Providences of God, that are ready to puzzle, perplex, and over<g ref="char:EOLhyphen"/>set the stomach of a <hi>weak</hi> Christian: He hath laid his foundation, to which he reduces all things of diffi<g ref="char:EOLhyphen"/>culty, and by the help of those great truths he hath received, he can easily see through the difficulties of all that are yet before him. He can tell how to recon<g ref="char:EOLhyphen"/>cile those things in Scripture that seem contradicti<g ref="char:EOLhyphen"/>ons: where he meets with a difficulty, he can easily discern the cause is in himself, and that there is an un<g ref="char:EOLhyphen"/>doubted way of reconciling them, though he hath not attained to it. He can easily quiet his soul under the most difficult providences, and interpret them so as is consistent with the truths of God, which must expound them: he reconciles Promise with Provi<g ref="char:EOLhyphen"/>dence, and Providence with Scripture: whereas a <hi>weak</hi> Christian is ready to say, <hi>A hard saying who can <gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>ear this and that?</hi> And it is the difficulty of these
<pb n="154" facs="tcp:44065:81"/>
kinds of Truths, that make so many turn their Reli<g ref="char:EOLhyphen"/>gion, because not able to digest the hardest. Truths of God. Cross providences makes them question God's love, &amp;<hi>c.</hi>
            </p>
            <p>4. He is one that can exercise various graces with<g ref="char:EOLhyphen"/>out setting one against another, destroying or contra<g ref="char:EOLhyphen"/>dicting one another. He can do many works, be<g ref="char:EOLhyphen"/>lieve many Truths, perform many Duties at once. He can rejoyce and sorrow at once, and make his sor<g ref="char:EOLhyphen"/>row an help to his joy, and his joy an help to his sor<g ref="char:EOLhyphen"/>row; and so exercise both, in that nature as will not directly hinder or weaken one another. He can tell how in such a time as we are in, to rejoyce, yet to be humble: to be cast down at God's feet in the sense of the sins we have committed, and of God's displea<g ref="char:EOLhyphen"/>sure, &amp;<hi>c.</hi> yet to rejoyce in the mercies we have, and do expect to possess. He doth not look all up<g ref="char:EOLhyphen"/>on sin, all upon affliction, or all upon mercy: but can eye every thing, and give every thing its part: can exercise graces methodically, gives truths and provi<g ref="char:EOLhyphen"/>dences their proper place in his meditations and af<g ref="char:EOLhyphen"/>fections: and this makes his life orderly, beautiful, regular and useful: whereas a weak Christian, let him set himself against one temptation, he is taken in ano<g ref="char:EOLhyphen"/>ther: if he humble himself in soul, he can do nothing but humble, weep, grieve, fear, and be ready to cast away all comfort, all sense of the love of God: if he set himself to the consideration of the grace of Christ, he is apt to forget Humiliation, and to be puffed up with spiritual Pride, &amp;<hi>c.</hi> Thus he hath not skill, strength and ability to carry on all the whole <hi>work</hi> of grace together.</p>
            <p>5. A strong Christian sinks not under those bur<g ref="char:EOLhyphen"/>dens that would press down and overwhelm a weak
<pb n="155" facs="tcp:44065:81"/>
Christian: he can bear heavy burdens, and more ea<g ref="char:EOLhyphen"/>sily away with them, making it a recreation to bear some things that another would sink under, and can<g ref="char:EOLhyphen"/>not bear. It is thy weaknesse that makes thee make such a stir, when God layes on thee personal, family, publique afflictions; that makes thee shrink under them: strength of grace would enable to see God and glory in the midst of them, and to say, <hi>All shall work for my good:</hi> it would enable thee to get advan<g ref="char:EOLhyphen"/>tage, and be bettered by them. Hadst thou strength enough to improve them, thou wouldst take comfort from them, and support thy self under them: but when thou hast not strength enough to understand God's meaning, to see the Duty then called for, to improve all for God, to do that service to God thou shouldst do in such a condition; no wonder if thou have not grace to support and comfort thee in that condition. Whereas the confirmed Christian by strong faith, love, and patience, can carry great bur<g ref="char:EOLhyphen"/>thens, &amp;<hi>c.</hi>
            </p>
            <p>6. <hi>They are helpful to many, and troublesome unto few.</hi> They are the useful Persons in the family and place where they live: it is they can counsel others in their doubts, help them in their straits; that can bear up the weak when ready to sink, that can hold others by the arm when not able to go upright; that tend God's little ones; And, if it were not for these, what would God's little ones do? They are so furnished with patience, which God hath given them for the use of the weak ones in his family, and though they are troublesome, or do that which might be a disturbance to them, they will not thrust them out. It is they that comfort the feeble, sup<g ref="char:EOLhyphen"/>port, provide for, strengthen, and confirm the rest;
<pb n="156" facs="tcp:44065:82"/>
and, were it not for these, what back-sliding hearts should we have? &amp;<hi>c.</hi> And they are comparatively, troublesome to few, (though, while corruption cleaves to them, they shall sometimes be:) It is not they that are censuring their Brethren, that are stirring up division, and make all that feud, that is in the Church: if they might be hearkened unto and regarded, there would be quietness and composure (for if ever there be peace, it will be by the strong ones:) But weak ones in grace are the burdens and troublers of the family: you may know they are the weak ones in God's house, in that they are those that are alwayes crying; complaining, making fire<g ref="char:EOLhyphen"/>work in the family, back-biting, censuring their Brethren, quarrelling with one or other, &amp;<hi>c.</hi> these peevish, troublesome souls are the weak ones, &amp;<hi>c.</hi>
            </p>
            <p>7. The strongest in grace are the best able to stand, work, and suffer alone. Though in duty they should not be alone, when they can have society; and though they are most humble) therefore sensible they need of others) and will not throw away any of their helps, yet if all forsake them, they will stand to it still: they go not to Heaven meerly for company sake: they be not Christians meerly because such and such are Christians: If all the world forsake Christ, they will stick to him, unless Christ leave them to their own weakness. But the weak Christian hath a great deal more need of comfort and support, and lives a more dependent life: they cannot stand, work, suffer alone: if their Minister fall, they fall: if their Relations change, they change; if there be not some body at hand to confute an Adversary, they yield: if
<pb n="157" facs="tcp:44065:82"/>
there be not some body to keep life and warmth, they grow cold in every duty: in affliction they can step on no longer then led by the hand, &amp;<hi>c.</hi> have Christians to support, and to quiet, and moderate their passi<g ref="char:EOLhyphen"/>ons, and to teach them the Doctrine of patience: they can hold up no longer than they are refreshed with cordials: What would become of you, should God let you stand by your selves? &amp;<hi>c.</hi>
            </p>
            <p>8. The <hi>strong</hi> Christian is one that can best live without creatures upon God alone (and a <hi>weak</hi> Christi<g ref="char:EOLhyphen"/>an is one that hath most need of the creature, and can least live upon God alone) under the censures of the godly, frowns of the wicked, without riches, honours, pleasures; can have quietness and contentment in God, whether he have any thing or nothing, where<g ref="char:EOLhyphen"/>ever he is, &amp;<hi>c.</hi> The more necessity thou art in of ha<g ref="char:EOLhyphen"/>ving something besides God for thy consolation, the more weak thou art: there must be comfortable provi<g ref="char:EOLhyphen"/>sion in the family, health, ease, liberty; there must be supply; I know not how to be poor, disgraced, &amp;<hi>c!</hi> This impatient soul is the feeble soul: Impatience is nothing but the fruit of <hi>weakness.</hi> The strong Christi<g ref="char:EOLhyphen"/>an can live upon God alone: therefore if men make as if they were undone, if lost in their estates, 'tis a cer<g ref="char:EOLhyphen"/>tain sign of a lamentable <hi>weakness</hi> of a sick soul.</p>
            <p>9. That is the best and strongest Christian, and most confirmed in grace, who is most employed and abides in love of God, in love to God: That hath the fear of God, but goes beyond fear, and loves most, and abides most in the love of God: That makes it his great business to feed upon, and study the love of God to him, and to return love to him again. The more God's Love is on thy heart, and the more thou livest in the fruit of that love, the stronger
<pb n="158" facs="tcp:44065:83"/>
Christian. But he that lives most by a kind of con<g ref="char:EOLhyphen"/>straining fear, though he may be sincere, he is but weak: where there is nothing but fear and no love, there is no sincerity; but where there is some little measure of love, fear is such a tyrant that it will ma<g ref="char:EOLhyphen"/>ny times cloud it, so that almost all his life seems to be moved and managed by fear: and in this there is much lothness and unwillingness, and they had rather do otherwise then they do: Ac<g ref="char:EOLhyphen"/>cording to the measure of love is the strength of grace.</p>
            <p>10. He is the strongest Christian that hath most pure and most universal Love to others, that can love all men, even an enemy, with true, unfeigned love, even with such love as belongs to a Christian: that can love every Christian, and not a party only, with the pure and fervent love which belongs to Believers: that can love every child of God, and not those only that are of his own opinion, or have done him good, but all because they are children of God, with a sincere and special hearty love. That is the weak Christian that picks and chuses, that is staggering when he comes to loving an enemy: that takes in those that agree with him in judgement, and makes those almost the only object of his love; that would confine his affections to some narrow society, some little Sect, party, or parcel of Believers, and can<g ref="char:EOLhyphen"/>not love Christians as Christians: And hence it is, di<g ref="char:EOLhyphen"/>vision is the effect of enmity, or of <hi>weakness</hi> in grace, for want of the universality of love. I would make no question to prognostick the healing of all divisions within this Nation, could I but advance all that are concerned in it, to the right temper of Christian love. 'Tis the weak Children in Christ's Family
<pb n="159" facs="tcp:44065:83"/>
that falls out, when we have not enough love to reach to all, and to love a Christian as a Chri<g ref="char:EOLhyphen"/>stian, <hi>&amp;c.</hi>
            </p>
            <p>
               <hi>Quest.</hi> What must be done by those that are converted to keep them where they are, to help them unto growth, to make them letter, to further their confirmation, to secure their salvation, that they may after all attain to the Crown?</p>
            <p>
               <hi>Answ.</hi> I shall leave with you twenty Directions; and as many as there are, there are not more then you must practise; and take them as if they were the last Dire<g ref="char:EOLhyphen"/>ctions I should give you; and take them as practicals, not as notionals, that you must live upon as long as you live.</p>
            <p>First, See that the foundation be soundly laid in your head and heart in matters of your Religion. In your head, <hi>i. e.</hi> that you well understand what Religion is, what the Christian Religion is: what God is: what it is for God to be yours, in his At<g ref="char:EOLhyphen"/>tributes and Relations unto you: what he is, and will be unto you: what you are and must be unto him: what sin is, how odious, wherein its evil consists: what is sin, and what not: what sin hath done in the world, and what state it hath brought transgressors into: what Christ is, what he hath done for man's recovery and redemption: what he hath wrought, gives, and offers to the world: The end and design of God in the work of mans re<g ref="char:EOLhyphen"/>demption: The tender of the Gospel-Covenant of grace, freeness, largeness, and excellency of the grace of this Covenant: The end of our Religion:
<pb n="160" facs="tcp:44065:84"/>
the everlasting glory that is revealed in the Gospel, what it is, how sure, and how great. When you un<g ref="char:EOLhyphen"/>derstand these things, get a sound and radicated be<g ref="char:EOLhyphen"/>lief concerning the Truths of the holy Scripture revealing all these things: And think it not enough that the Scripture is true, or that you are resolved so to believe, but get the best grounds for your be<g ref="char:EOLhyphen"/>lief, be well established on those grounds: Read the Scripture much, till you are acquainted with, and relish the matter and language, and feel the power, until all be delightful to your souls in reading. And be not ashamed to understand the Fundamentals: look to your Catechisms: The Fundamentals of Religion you must understand and receive. And when you have got them into your head, be sure you get them into your heart, and never think a<g ref="char:EOLhyphen"/>ny truth received as it ought, till it hath done some special work on your heart; till you believe that God is Almighty, Just, Holy, <hi>&amp;c.</hi> and all the At<g ref="char:EOLhyphen"/>tributes of God have made their holy impression on your heart: that the sanctifying knowledge of God hath warmed your affections, captivated your souls, that God be inthron'd in your hearts, by the belief and knowledge of your minds: Know your selves so as to be humble: know Christ so as he may be sweet unto you, and exalted by you: set up Christ in your souls nearest to your hearts: know sin so as to hate it, <hi>&amp;c.</hi> 'Tis the entertainment of the good things of the Gospel by the Will, that is the principal part of your Religion. 'Tis a matter of lamentable consequence in all your lives, when there is not a sound work at the heart: how little life will there be from any truth in reading or hear<g ref="char:EOLhyphen"/>ing? The Fundamentals of Religion must be so re<g ref="char:EOLhyphen"/>ceived,
<pb n="161" facs="tcp:44065:84"/>
as not only to have an old heart mended, but a new heart made. Thus understand, believe, and give up thy heart to that thou believest and under<g ref="char:EOLhyphen"/>standest.</p>
            <p>2. Know and remember, the work of your Salvati<g ref="char:EOLhyphen"/>on must be as long as you live; and that you have never done, till you have done living. I give this direction, because I find something in Christianity, the remainds of Carnality is apt to hinder, <hi>&amp;c.</hi> and some Professors, when converted, they are reconciled to God, and safe, <hi>&amp;c.</hi> but there's a great deal to be done after, <hi>&amp;c.</hi>
            </p>
            <p>3. Understand well, Wherein it is your confirma<g ref="char:EOLhyphen"/>tion, stability, rootedness, and growth in Religion doth consist. The chief part of your growth in Grace is not, to know more things then you knew before: but to grow in the knowledge, belief, en<g ref="char:EOLhyphen"/>tertainment, and improvement of the same truths, that at first you did receive: (not that you may not or should not know more, for the clear know<g ref="char:EOLhyphen"/>ledge of the Fundamentals guide you unavoidably to the sight of many other truths; which a darker knowledge of those Fundamentals will not discover to you.) 'Tis not an addition to your former know<g ref="char:EOLhyphen"/>ledge, but the clearer knowing, sounder believing, heartier entertaining and improving of the truths you knew at first; as the health of a man consists not in having every day variety of food, but in the partaking and digestion of the same food, that's fittest for him: get but a more perfect conviction, or concoction of what you knew before, and this is your growth. You may grow in the knowledge of Gods at<g ref="char:EOLhyphen"/>tributes by knowing them more clearly, orderly, di<g ref="char:EOLhyphen"/>stinctly, satisfactorily and believingly then before.
<pb n="162" facs="tcp:44065:85"/>
There is a world of difference in the manner of know<g ref="char:EOLhyphen"/>ledge, between a dark and a clear knowing of things. Grow in greater love to them, and greater skill in entertainment, improvement, and practise of them.</p>
            <p>4. Grow downward in humility, and inward in the knowledge of your selves: and above all, maintain a constant abhorrence and jealousie of the sin of Pride: grow in humility, and fly from Pride; keep a constant apprehension of your unworthiness and weak<g ref="char:EOLhyphen"/>ness, of the odiousness and danger of the sin of spiritual pride (so called, because exercised about spiritual things) of being pufft up with pride of any thing in your selves, of being too confident in your selves. Below in own, and expect not, nor desire others good thoughts of you. Humility lies not in humility of opinion, speech, garb, or carriage: but in opposition to high thoughts of our own parts, gifts, godliness, when we think of these above their worth: still remember <hi>Psal.</hi> 25. <hi>Prov.</hi> 26. 19. <hi>Isai.</hi> 57. 15. <hi>Ioh.</hi> 22. 29. As ever you would grow in grace and be confirmed Chri<g ref="char:EOLhyphen"/>stians, keep a low esteem of your selves; be mean in your own eyes, be content to be mean in others; and hearken not to secret flatterers that would puff you up. Take heed of any thing that would puff you up, <hi>&amp;c.</hi>
            </p>
            <p>5. You must understand that you are Disciples in Christs School, where Ministers are his teachers and guides: the Ordinances his means for his peo<g ref="char:EOLhyphen"/>ples good; and the Scripture, the Book you must learn: therefore keep in this order: keep under these Guides, commit your souls to those that are faithful, and fit for souls to be intrusted with. And when you have done with humble submissiveness to
<pb n="163" facs="tcp:44065:85"/>
their teaching, keep in this School under those officers in their Discipline, and dwell in the Catholick Church and Communion of Saints, and understand the duty of Pastors and People, <hi>Heb.</hi> 13. 17, 18. 1 <hi>Thes.</hi> 5. 12. <hi>O<g ref="char:EOLhyphen"/>bey them that have the Rule over you.</hi> If God had seen the poor Christians sufficient to support themselves, he would never have made it the duty of all, to be marshalled and rank'd in several Schools, Ranks, Orders, and all to walk in this Order to Heaven. If you withdraw from under Christ's Officers and Ordinances, you are in danger of being snatcht up as straglers.</p>
            <p>
               <hi>Quest.</hi> What shall we do? Whom shall we take for our guides, if God take them away, <hi>&amp;c?</hi>
            </p>
            <p>
               <hi>Answ.</hi> 'Tis not the denyal of publick liberty that loses that loses that relation between a Pastor and his Flock, nor any word from man should cause a poor soul to trust it self for guidance of Salvation to one that is not able: a man's soul is not to be hazarded upon damnation, by being deprived of the Officers and Ordinances of Christ, and cast upon the con<g ref="char:EOLhyphen"/>duct of a blind guide, meerly for the pleasuring of a meer man.</p>
            <p>6. Be sure you understand the nature of Church<g ref="char:EOLhyphen"/>union, and necessity of maintaining it, and ab<g ref="char:EOLhyphen"/>horr all wayes that are truly Schismatical, that would rent and divide the Church of Christ. As you must not, under pretence of avoiding Schism, cast your soul upon apparent hazard of damna<g ref="char:EOLhyphen"/>tion; so you must maintain the necessity of Church-Union
<pb n="164" facs="tcp:44065:86"/>
and Communion: when Christ's members walk in Communion with Christ's members, supposing that which is singular to the generality of judicious men. Take heed of any thing that would withdraw you from the Communion of the generality of those that are sound in the Faith. Take heed of withdraw<g ref="char:EOLhyphen"/>ing from the main body of Believers. Christ is the Head of his Church, he will never condemn his Church; walk in those substantials Christ's Church hath walk<g ref="char:EOLhyphen"/>ed in. Divisions among Christians is a sin God hath de<g ref="char:EOLhyphen"/>scribed, as odious, and tending to the ruine of Chri<g ref="char:EOLhyphen"/>stians. Be very suspicious of any that would draw you from the main body of Believers, and keep Com<g ref="char:EOLhyphen"/>munion with the Universal Church of Christ, with the generality of the godly in love and affection, <hi>&amp;c.</hi>
            </p>
            <p>7. Be sure your own hearts and ways be the matter of your dayly study; and when hypocrites have their work abroad, let yours be much at home; while they make it their business to censure this and that man, let the main of your business be in dressing the inward of your own hearts, in keeping all right between God and you. Observe your hearts <hi>inclinations;</hi> if any inordi<g ref="char:EOLhyphen"/>nate inclination after any thing, set a special guard: mark which way your <hi>thoughts</hi> go, that you may know your <hi>inclinations</hi> by your <hi>thoughts.</hi> In an especial man<g ref="char:EOLhyphen"/>ner, preserve <hi>tenderness</hi> of <hi>Conscience,</hi> fear of <hi>sin,</hi> loath<g ref="char:EOLhyphen"/>fulness to displease God, let <hi>truth</hi> have the mastery, maintain such a Conscience that dares not <hi>sin</hi> to save your lives; be sure you sin not willfully, obey the light.</p>
            <p>8. Be sure to keep up continually a lively appre<g ref="char:EOLhyphen"/>hension of the state and place of your everlasting happiness, to live by faith upon the unseen world.
<pb n="165" facs="tcp:44065:86"/>
Know where your happiness lies, and what it is, that you grow not to carnal apprehensions of your happiness. Live upon Heaven, and let that be it that shall animate your faith to duty: and all that you may still be weary of vexations, and sensible of the vanities here below: Let your conversation be above. Be confirmed in your apprehensions of the certainty and excellency of eternal blessedness; grow more in Heavenly-mindedness and in satis<g ref="char:EOLhyphen"/>faction of soul, in the hopes you have of these things.</p>
            <p>9. Understand the nature, method, and power of temptations how to resist them, and live in watchfulness. Be not a stranger to Satan and his methods of tempting, what you have to watch against and oppose, where you must be armed. Understand the nature of <hi>Christian watchfulness;</hi> keep up a constant resolution and courage in re<g ref="char:EOLhyphen"/>sisting, especially the temptations you carry a<g ref="char:EOLhyphen"/>bout with you, of your calling, constitution, company, and of the times; set them down, re<g ref="char:EOLhyphen"/>member them, keep a special Observation of them all: and say, This and this it is I am in danger of; and 'tis my <hi>integrity</hi> and <hi>salvation</hi> that's in danger, and here place a special guard, and make it your business to resist. The principal cause of Christi<g ref="char:EOLhyphen"/>ans negligence in this, is the security of their Con<g ref="char:EOLhyphen"/>sciences, and love of their Sins: did you know your danger, you would better look after your safety, 2 <hi>Cor.</hi> 2. 11.</p>
            <p>10. Especially understand how much the <hi>flesh</hi> and <hi>carnal self</hi> is an Enemy to God and your souls: and how much you are engaged by the Christian Covenant to live in a <hi>warfare</hi> against your selves,
<pb n="166" facs="tcp:44065:87"/>
and against your flesh. You must not think the life of self-pleasing is consistent with Religion: understand how you are bound to take the flesh for your enemy, to watch against it, and to live in a continual combat with it, <hi>Col.</hi> 3. 5. The flesh is your chiefest enemy: the very senses themselves are all grown inordinate, and the <hi>work of faith</hi> is very much seen in its exercise this way; if you get an opinion that you may eat, and drink, and cloathe, <hi>&amp;c.</hi> and do all things to gratifie your selves, <hi>&amp;c.</hi> then no wonder if you find but little increase in spirituals, while you grow so carnal. Un<g ref="char:EOLhyphen"/>derstand and practise the duty of <hi>Self-denial. Self is the very heart of sin:</hi> Humor it not, under pretence of <hi>li<g ref="char:EOLhyphen"/>berty</hi> in <hi>Religion.</hi>
            </p>
            <p>11. Give not way to a <hi>formal, heartless, seeming Religiousness, Customariness,</hi> without the life: but keep your souls in a continual seriousness and a<g ref="char:EOLhyphen"/>wakedness about God, Immortality, and your great Concernments. If one duty be dead, take heed lest that incline you to a deadness in another, and so grow to a customary deadness<g ref="char:punc">▪</g> Take heed of spi<g ref="char:EOLhyphen"/>ritual slothfulness, that makes you keep your hands in your bosom, when you should be doing for your souls: stir up to, and in, duty, when you have but little time for life eternal: do not pray as if you prayed not, or hear as though you heard not: but, when upon duty, doing Gods service, do it with all the seriousness and vigour you can; To grow lazie and negligent is the declining way: Use such considerations as may stir you up, <hi>Rom.</hi> 12. 11. <hi>Tit.</hi> 2. 14.</p>
            <p>12. Remember alwayes the worth of time, and greatness of your work, and therefore so value time, as not negligently or slothfully to lose a
<pb n="167" facs="tcp:44065:87"/>
moment: it will quickly be gone, and when you are at the last you will better know its worth: hark<g ref="char:EOLhyphen"/>en to no temptation that will draw you to any tri<g ref="char:EOLhyphen"/>fling, abusing, wasting of your precious time. If thou hast no argument against thy sports, trifling pleasures, <hi>&amp;c.</hi> but this, It loses my time, take it for a greater argument then if it lose thee thy money, friends, or any thing in the world: especially value the preciousest of your time, your Youth, your morning hours, especially the Lords day; lose not any part of it, but improve it with your selves and families: lose not a moment of the Lord's-day, nor any of thy precious time thou canst spare and redeem: if thou hast lost any, be humbled for it, and be care<g ref="char:EOLhyphen"/>full to redeem the rest: look back, Do you approve of the time that is past? could you not have spent it better? remember what you have lost, let that quick<g ref="char:EOLhyphen"/>en you; look before you, remember what is to be done, and do that first which must be done, and then leave trifles to that time you have to spare. It is ignorance and idleness, and not want of work, that makes any think they have time to spare. <hi>Eph.</hi> 5. 16. <hi>Col.</hi> 4, 5.</p>
            <p>13. Make a careful choice of your company; you cannot travell well to Heaven alone, especially when you may have company: Thrust not your selves into every company, <hi>Eph.</hi> 5. 7. converse as much as you can with those that will help you, that are warm when you are cold, knowing where you are ignorant, believing when you are doubtfull, <hi>&amp;c.</hi> Especially for your constant companions, live with those that will be a frequent help to you: Ma<g ref="char:EOLhyphen"/>sters chuse the best servants that fear God: Servants, chuse to live with those that will help you in the
<pb n="168" facs="tcp:44065:88"/>
fear of God: for Husbands and Wives, make choice of those that will intend upon Religion; take heed of being unequally yoaked, and of thinking to get well to Heaven, while you presume to unite your selves with those that with great advantage will hinder, not help your Salvation.</p>
            <p>14. Keep a constant guard upon the Tongue, espe<g ref="char:EOLhyphen"/>cially take heed of those common sins that dis<g ref="char:EOLhyphen"/>grace hath not d<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>iven out of the world, but have got some kind of credit amongst some professors: namely idle talk that wastes precious time, makes us unfruitful to one another, backbiting especially, can they put but a Religious pretence upon it, or if they backbite those that differ in opinion. Re<g ref="char:EOLhyphen"/>member that terrible passage, <hi>Pro.</hi> 18. 21. <hi>
                  <gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>Ia.</hi> 1. 26. &amp; 3. 5, 6. <hi>Psal.</hi> 39. &amp; 35. 28. Avoid idle talk, back<g ref="char:EOLhyphen"/>biting, <hi>&amp;c.</hi> Watch over your tongues: and if any are by nature addicted to a laxity of tongue, and mul<g ref="char:EOLhyphen"/>titude of words, there lies a double obligation on you in point of danger and necessity, above all o<g ref="char:EOLhyphen"/>thers to keep a careful watch over your tongue, you should rather speak fewer words then others: and if you find your selves inclined to speak against any behind his back, reprehend your selves and a<g ref="char:EOLhyphen"/>void it.</p>
            <p>15. Learn the holy skill of improving every con<g ref="char:EOLhyphen"/>dition that God shall cast you into; learn how to live to God in every condition: <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> you have skill and heart, there is advantage to be got by all; that prosperity may strengthen you in God, encourage you in his service; that adversity may wean you from the world, help you to repentance, raise you
<pb n="169" facs="tcp:44065:88"/>
to God, and give you more then it took away. Know the danger and duty of every condition, stu<g ref="char:EOLhyphen"/>dy them before they come upon you, that they do not surprize you: learn to know what's the danger, duty, and <g ref="char:punc">▪</g>particular temptation of every conditi<g ref="char:EOLhyphen"/>on, and in that condition<g ref="char:punc">▪</g> you are most likely to expect a fall into: prepare for affliction as the com<g ref="char:EOLhyphen"/>mon lott of the Saints, take it as no strange thing when it overtakes you: know how to abound and how to want. A great deal of a Christians safety and comfort lies in this, to study the temptation and duty of every condition before it come, that so you may have your remedy at hand, and fall to your work and commit your selves to God.</p>
            <p>16. Be as conscionable and strict in the duties of your relations, and dealings with men, proportiona<g ref="char:EOLhyphen"/>bly as in the duties of holinesse, more directly to be performed to God; make as much conscience, care, study, diligence, about being just, that you wrong no man in buying or selling, as you do in duties of holinesse, hearing, praying, receiving. In your tra<g ref="char:EOLhyphen"/>ding make conscience of justice and faithfulnesse as well as in the worship of God, and in your own personall behaviour; in your calling be diligent, not slothful in businesse, <hi>&amp;c.</hi> And so in the duties of your relations: Oh that Parents knew what a charge lies on them concerning the souls of their Children, <hi>&amp;c.</hi> So Masters, look to your servants, and be as conscionable in doing your duty for their souls good<g ref="char:punc">▪</g> and being faithful to them, and com<g ref="char:EOLhyphen"/>passionate over them, as in your duty to God: keep up family duties with life, seriousnesse, di<g ref="char:EOLhyphen"/>lige<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ce and vigor: the life of Religion in the
<pb n="170" facs="tcp:44065:89"/>
world must be kept up very much in families.</p>
            <p>17. Make it your study and care to do all the good you can in the world; let doing good be the principall part of your businesse; think that the sa<g ref="char:EOLhyphen"/>fest and happiest life in which you can do greatest good: suffer not opportunities to slip out of your hands; take them where you have them, and seek where you may have them. Look not only where you may get good, but where you may have oppor<g ref="char:EOLhyphen"/>tunities to do good to others: every Talent must be answered for; your knowledge, health, <hi>&amp;c.</hi> cause it as you will answer for it; and know 'tis one of the greatest Mercies in the world, for God to give you hearts in doing good with that he hath given, <hi>Heb.</hi> 13. 16. not for applause; but be good Husbands for God, and consider which way you may attain your ends best, by what you give or do. Thus, be rich in good works.</p>
            <p>18. Live still as before the living God, approve your hearts to him, as knowing you stand or fall unto his Judgment. Avoid carefully all offences unto men, for the Lords sake, and their conscience sake; take heed of scandal<g ref="char:punc">▪</g> and receive all the good from <g ref="char:punc">▪</g>others you can, but stick not too much on mans approbation: disregard not suspitions or re<g ref="char:EOLhyphen"/>proofs of Godly men, but make not mans praise to be any part of your reward; it is a small thing for me to be judged of men. Be not much troubled at it, if you cannot please all: the bawlings of the malicious should not disturb a soul that is quietly housed with God: that soul is not well stablished in faith that can be so disturb'd and distempered by the wrath or words of malicious men. Remember,
<pb n="171" facs="tcp:44065:89"/>
God himself pleases not all; the most of the world are enemies to their Maker upon the acco<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>nt of his Holi<g ref="char:EOLhyphen"/>ness, Justice, <hi>&amp;c.</hi> and canst thou think to please all? Appeal from the world and your selves unto God, for the consolation of his approbation, and for your felicity: this will save you from hypocrisie, and keep you from the temptations and vexations of the censo<g ref="char:EOLhyphen"/>rious world.</p>
            <p>19. Be every day as serious in your preparation for death and judgement, as those that are alwayes cer<g ref="char:EOLhyphen"/>tain that it will come, and know not the moment when it will come (<hi>Mat.</hi> 24. 49.): Use often to think seri<g ref="char:EOLhyphen"/>ously before-hand, what Death is; what thoughts, what trials, death will put a man upon: what temptati<g ref="char:EOLhyphen"/>ons usually accompany our approaching death: what you shall most need at such a time as that: what thoughts are likeliest to possess you then: what you are likeliest to wish for, when you must needs die, about spending your time, expending your estate, conversing with others, <hi>&amp;c.</hi> Ask your selves, What will I wish I had done or been, when I come to die? Think what will be most dreadful to a dying man? for thus you have time to escape his judgement: will it not be sad, to think on a life lost in vanity, drench'd in wordliness, unreconciled to God, or at least in utter uncertainty of his love? God hath not foreshewed what will be a dying man's terror to torment thee, but to get out that ter<g ref="char:EOLhyphen"/>ror; that which will be most terrible at death, con<g ref="char:EOLhyphen"/>quer and destroy it presently. <hi>They that were ready went in with the Bridegroom, and the door was shut,</hi> (Mat. 25. 10.) Oh happy thou, if while the door is open thou be found ready to go in: woe, if when
<pb n="172" facs="tcp:44065:90"/>
the door be shut, thou hast thy preparation to make, thy graces to seek. Bethink, what you will either wish or fear when you come to dye, and when you will say, This should have been done, <hi>&amp;c.</hi> Let it now be done.</p>
            <p>20. Rise speedily after every fall by sound repen<g ref="char:EOLhyphen"/>tance, and a fresh recourse to the blood of Christ, Covenant of <hi>Grace,</hi> and his intercession. Lie not secure in any sin into which thou art lapsed: take heed of delaying and trifling, when thy particular repen<g ref="char:EOLhyphen"/>tance should be exercised. Renew thy Covenant, and after thy rising, deal faithfully with thy self and <hi>God,</hi> favour not thy sin, nor flesh, go to the quick, leave no corruption at the bottom; If called to make restitution, to shame thy self before men by confession, stick not at it; take the plainest course, that is the way of <hi>God:</hi> And let not any thought of shame, dishonour, or losse hinder it; for the more it costs thee to rise from sin, the likelier it is thou art sound in thy conversion, and the more comfort wilt thou have; otherwise the fears and pains of thy disease will be upon thee, when the through Cure would have prevented it; quarrel not at any man's Reproof, though they miscarry in it, have mentioned thy faults with passion, <hi>&amp;c.</hi> take that which is good and be thankful. And after every fall sit not down in perpetual distress, but, as Christ takes the <hi>honour</hi> of thy cure, take thou the <hi>comfort</hi> of thy cure, when recovered. See thou art truly risen by repentance, and returned to him whom thou hast dishonoured—. Thy care must be to see thou be sincere in thy return, and then walk comfortably. See that Satan make thee not to
<pb n="173" facs="tcp:44065:90"/>
walk so as to rob thee of thy comfort, and God of his honour.</p>
            <p>Thus having given you twenty Directions, I shall re<g ref="char:EOLhyphen"/>duce all to these eight Particulars.</p>
            <p>1. Do not think, strength of grace will be got with ease: you must do that, that in other things is done for the attaining of strength, increase, and confirma<g ref="char:EOLhyphen"/>tion. A man cannot attain Knowledge in Law, Physick, or any Art, without studying, diligence, unwearied labour and patience, through that time that is necessary to attain it. Set your selves to the reading of the <hi>Scripture,</hi> and other good <hi>Books;</hi> study good Truths: Think not to attain mastery in a day: And if ever such a conceit come into your minds, that you are strong confirmed Christians, do not easily entertain it: there must be time, industry, and diligence: ordinarily, suspect the conceit you may have of strength and confirmation; you must grow by degrees: God's Method is, to begin like a grain of <hi>Mustard-seed:</hi> we are not born men. La<g ref="char:EOLhyphen"/>bour in the proper means with patience: infused gifts are given according to the manner of acquiring them: God gives, as if our acquisition did attain it: never think of having this without patience, labour, and diligence.</p>
            <p>2. Grow up in the Church of <hi>God,</hi> and under his Officers, and Ordinances, and among his people: Do not transplant your selves from the garden and Vineyard of the Lord, if you will thrive: no pro<g ref="char:EOLhyphen"/>spering in the Commons where weeds will choak, <hi>&amp;c.</hi> Keep within the Church of <hi>God,</hi> in the communion
<pb n="174" facs="tcp:44065:91"/>
of his People, among his Servants, under the gui<g ref="char:EOLhyphen"/>dance of his Ministers, for that is the duty of Mi<g ref="char:EOLhyphen"/>nisters to bring up, train up, and help the weak ones, till they grow to be strong: they are to be God's Nurses, and helpers of the weak in the House of God: Do not think to prosper by breaking over the hedge, under pretence of any right of holiness whatsoever, following any party that would draw you to Seperation.</p>
            <p>3. Make it, amongst others, the principal study of your lives, to <hi>study the love of God in the Redeemer,</hi> the nature of the new Covenant, and the infinite good<g ref="char:EOLhyphen"/>ness revealed in the face of a Mediator: how it was his design to attract the hearts of men to the love of God, by revealing his infinite love in the Redeemer; unto what end Christ came for, even to represent God's goodness in sinners hearts, of their being reconciled to him, and ravishing them with his love. Study the glo<g ref="char:EOLhyphen"/>ry and ravishing love of God, and unspeakable goodness in a Redeemer.</p>
            <p>4. Live not by sense, or upon wordly hopes, nor in the exercise of it: See that you live a mortified life: take heed of glutting your selves with creatures, or letting your hearts out to any creature, or letting any creature be too dear to you: live not too much on any sensible thing, or upon any worldly hopes or expecta<g ref="char:EOLhyphen"/>tions. Shut your eyes to the world; let not your de<g ref="char:EOLhyphen"/>sires run out to the world, and live as much as you can upon the <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> to come.</p>
            <p>5. Let <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap>-suspition alwayes make you fear<g ref="char:EOLhyphen"/>
               <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> of temp<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>, and keep you out of the Devils
<pb n="175" facs="tcp:44065:91"/>
way: Would you keep your standing, grow bet<g ref="char:EOLhyphen"/>ter and strong in grace? Let not the pride of your hearts, or confidence of your strength, make you to meet among any unlawfull communion, see any en<g ref="char:EOLhyphen"/>ticing spectacle, or thrust your selves upon tempta<g ref="char:EOLhyphen"/>tion: you are never safe, if you thrust your selves upon temptation: Think with your self, My weak<g ref="char:EOLhyphen"/>ness is great, I must not gaze upon this entising ob<g ref="char:EOLhyphen"/>ject, lest my heart take fire; I am not so strong as to be able to stand against such, &amp;c.</p>
            <p>6. When you cannot attain unto that heat of in<g ref="char:EOLhyphen"/>ternal affection you should, <hi>be sure to walk upright<g ref="char:EOLhyphen"/>ly with God:</hi> sin not wilfully; keep your garments clean: Set his Law before your eyes, sin not wil<g ref="char:EOLhyphen"/>fully for a World: be but found in the way of du<g ref="char:EOLhyphen"/>ty, and God will blesse you, and meet you in that way: be as exact in obedience, as if you had that frame of soul you desire.</p>
            <p>7. In a special manner, keep all your bodily sen<g ref="char:EOLhyphen"/>ses and desires in subjection; mortifie the flesh, keep under your carnal desires in due subjection to the Spirit; let none of your senses take the reins out of your hands: Keep a dominion over your Senses.</p>
            <p>8. Lastly, All your life long be longing to die: let the work of your life be, to learn to dye. Consider what necessity to the safety and comfort of death it is to consider frequently, <hi>what assaults will be made upon dying men,</hi> that you may every day fortifie a<g ref="char:EOLhyphen"/>gainst it; to consider what graces and duties will be most needfull and usefull then, that you may be
<pb n="176" facs="tcp:44065:92"/>
most conversing with, and exercising those graces and duties. He that hath well learn'd to die, is no weak Christian. The strength of your grace lies in the exercise of these things, faithfully practise them and you will stand when others fall: you will have comfort, when others cast away their comfort; you will die in peace, when others die in horrour.</p>
         </div>
         <div type="prayer">
            <pb n="251" facs="tcp:44065:92"/>
            <head>Mr. <hi>Jenkins</hi>'s Prayer at <hi>Christ-Church,</hi> Iuly 13. 1662.</head>
            <p>MOst blessed and holy Lord God, thou art infinitely beyond our ap<g ref="char:EOLhyphen"/>prehensions, who wast infinitely <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ppy before the world was made, and wantest none o<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> thy <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap>, <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> their services <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> make thee more excellent, t<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>en thou art in thy self: we d<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ily w<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>nt thee, thou never wantest us, thou a <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> to make use of Ordinance<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>, Ministers, S<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>baths, as thy Institutions to accomplish <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> bring about the great work of thy glory and ma<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>s S<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>lvation, yet Lord thou dost not need them, thy Spirit is not made <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>fficacious by these things, but it is that that makes these things <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap>, though thou art pleased to tye us to them, when we may <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> them and duly en<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>y them yet thou dost not tye thy self to them: we desire in these our add<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>esses t<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> eye the happiness of Saints that depends <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>on him that depends upon none. We are here in thy presence by thy goodness and grace? O<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> whether should we go but to thee, and how should we come but by thee, o<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> strengthen our saith, kill ou<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> corruptions inflame our love, give us assurance of thy love to our souls: o<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> that God would teach us <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ow to pray, that we may tast<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> and se<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> how <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ood the Lord is t i<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> day, that ou<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> souls may be filled <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> with marrow, the we may by ou<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> own experience be able to say, <hi>it is good fo<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap> us to <gap reason="illegible" resp="#APEX" extent="1 word">
                     <desc>〈◊〉</desc>
                  </gap> 
                  <gap reason="illegible" resp="#APEX" extent="1 word">
                     <desc>〈◊〉</desc>
                  </gap> 
                  <gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>o God, and that a day in thy house is better th<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>n a thousand elsewhere:</hi> that there may be a comm<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ion between us and God, let there be a di<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>union between us and si<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>: we confess we brou<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ht sin enough into the world with <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>s, to cause the<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> to withdraw thy ble<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ed self from us, and to cast such un<g ref="char:EOLhyphen"/>profitable servants as we are into utt<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>r dark<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ss, we have bin <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> long time in thy school, and ye<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> how dull are <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> we mig<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> have bin teach<g ref="char:EOLhyphen"/>ers of others, but we need our selves be tau<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ht w<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ich a<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>e the fi<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>st Principles of the Oracles of God, we l<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ve less <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>en we know, and we do less then we love, we have neither done <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> good, nor received that good which we should, or might have done and received: we have been trees that have cumbered the <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> i<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> thy Orchard, but we have brought fo<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>th no fruit. <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>o unto us that we have not known the day of our visitation; many of us have one foot in the grave, and yet we have lived without God in the wo<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ld, we are wise in every thing, but in our own salvation; we live as if <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ell were a priviledge: those of us that have some knowledge of thee, have great cause to re<g ref="char:EOLhyphen"/>pent that we have walked so unworthily of God: which of us pray continually, and fervently, or live the life of faith: we confess we n<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ither take our afflictions humbly, nor our mercies thankfully, nor <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ant our comforts contentedly, nor fill up our relations fruitfully: we live as if hell were a scare-crow, as if all the threatnings of thy word
<pb n="252" facs="tcp:44065:93"/>
were an empty noise, as if there were a either s<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ess in heaven, nor bitterness in hell. When we come into thy pr<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>, <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> are our hearts? what earthly dispositions do w<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> a<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> with <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap>? the sins of our prayers cry louder then the supp<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> prayers, what hypocrisie and formality cleaves unto us. <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>f thou dost not look upon the iniquities of our holy things with an eye of pitty, w<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>t <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ecome of us? O Lord be pleased to smell a sw<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>t <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>avour of <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>est and peace through thy dear Son. O Lord, it is onely his precious <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> can sprinkle our hearts<g ref="char:punc">▪</g> and quiet our consciences, and no other thing: we do re<g ref="char:EOLhyphen"/>nounce all our own works, and we cry in our selves, un<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>one, un<g ref="char:EOLhyphen"/>done.</p>
            <p>It is through thy beloved Son that we are accepted, and therefore to that end bring us to him by a saving operation on thy part, and by our lively trust through the Covenant of thy grace on our part: let there be such a unity between Christ and us, that all the power of bell may not be able to separate us from thee: speak peace to our hearts, sti<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>l our consciences, <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> I have received a sacrifice for you, I shall be<g ref="char:EOLhyphen"/>f<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>iend y<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>u: I will be just and faithful to <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>or <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ive your sins, my lawis <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>elly fulfilled by another, though broken by you: my justice is fully sa<g ref="char:EOLhyphen"/>tisfied <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>y another, though provoked by y<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>u; my wrath is ceased by the means of another, though ince<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>sed by you.</p>
            <p>Oh Lord, what a cordial would this be <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> ca<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>st not thou amongst this great multitude of people espy some that through the Spirit of thy Son would worship thee in <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ine ow<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> way: speak peace to every such soul. Is there any soul before thee O Lord to whom thou hast given the grace of desire<g ref="char:punc">▪</g> O Lord give them grace according to their desire: and thou which di<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>t regard us when we were running from the<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>: do not reject us now we are drawing near th<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>e, and thou which bidst us be<g ref="char:EOLhyphen"/>lieve by the command of thy <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ord, help us to believe by the operation of thy Spirit, draw us that we may be able to follow thee: thy loving kindness is better then life.</p>
            <p>Some do say <hi>Who will shew us any good?</hi> but Lord, lif<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> thou up the light of thy countenance upon us, and that will glad our hearts more then in the time when increaseth Corn, or wine, or Oyl Let it be s<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ir above head when it is dirty below: l<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>t us see one contrary in another, let us confute an eye of sense with an eye of <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>aith, and when we come to see nothing here that can gratifie our senses, let us have something to quiet our souls.</p>
            <p>We would <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ain be at war with sin that we may be at peace with thee: though we cannot return as much as we have received, yet help us to return as much as we can: give us repentance unto life, repen<g ref="char:EOLhyphen"/>tance from dead works: a mourning far greater for the remembrance of sin then we had pleasure in the committing of sin, those secret dis<g ref="char:EOLhyphen"/>tempers
<pb n="253" facs="tcp:44065:93"/>
in our souls, that no eye sees but thine, let us cry out, <hi>wretch<g ref="char:EOLhyphen"/>ed men that we are, who shall deliver us from this body of sin</hi> And as the fear <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>f condemnation doth decrease, so let the fear of transgres<g ref="char:EOLhyphen"/>sion in crease: and because O Lord that thou hast not made us to ble<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> with thy greatness O Lord make us to blush with thy goodness; let us as truly desire that heaven would enter into us in the way of holiness here, as we desire to enter into heaven in the way of happiness here<g ref="char:EOLhyphen"/>after.</p>
            <p>Let us see that our kindness to sin is cruelty to our Saviour, let not that live quietly one minute with us that would not let Christ live: let us see there is nothing small, by which th<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> great God is <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap>, and an immortal soul is damned: we are to be in the w<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>rld but <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>r a while, to take a <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> or two and b<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> go<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>: oh that we mi<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ht make it the busi<g ref="char:EOLhyphen"/>ness of our life to get into Christ, though it be the scorn of men and burdensom<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> to nature, yet this is that which will <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> us p<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ace at the la<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>: let us be what we profess our selves to be, let us love Christ and evangelically keep his commandements, let us live by Faith, let us keep thy commandements, let us be above t<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>e wo<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ld in the would, above the love of life, and above the fear of death, let n<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>t t<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>e smil<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> of the wo<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ld allure us, nor the frowns thereof affright us from thee, but in all these things let us <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>e more then Conquerours th<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ough Iesus Christ. Let us love him much whom we cannot love too much; <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>elp us to be above the power of hell, let us ev<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>r say, <hi>My soul it is go<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>d for me to draw nigh to God.</hi> Let us <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>e willing rather to be saved with a few than go to hell in a crowd, let us live as if eternity were long, and life but sho<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>t: let us thrive in holiness, and be brought <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> to t<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>y self by every dispensation; let us in t<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>i our day <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>w the <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> that concern our peace, before they be hid f<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>om ou<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>s, and know the time of our visitation: and though God suffer l<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ng, he will strike at last. O<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> Lord, bow the heavens, and come down among us at this time, and be with the unwo<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>thiest of thy Servants, and g<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>e unto i<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> a door of utterance, and to this great people a door of <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>t a<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>e, and let them be all <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>aught of God, and let them mo<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>e truly finde that t<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>e great God is teaching to the heart, whe<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> that a weak worm it speak<g ref="char:EOLhyphen"/>ing to the ear, let all the work be done by thee, an<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> let all th<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> praise redound unto thee, and let <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>im that is with us, be grea<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> the<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> he that is in the world, behold us in the Son of thy love; smell a swee<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> savour of rest, on these our poor prayers, speak peace t<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ur conscien<g ref="char:EOLhyphen"/>ces<g ref="char:punc">▪</g> rebuke the Tempter, t<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>d him under our <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>eet shortly, <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>aise us up to newness of life, let us <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>emember wh<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>n that whic<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> is perfect is come, that which is imperfect shall be done away: he<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>r us, an<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>elp us, through our dear Redee<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>: let us live for him here, and <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ith him hereafter, and all for his sake, whom not seeing we love, in
<pb n="254" facs="tcp:44065:94"/>
whom believing we rejoyce with joy unspeakable, and full of glory: to whom with thee, and thy Spirit, be glory and honour, now and for ever.</p>
            <closer>Amen.</closer>
         </div>
         <div type="sermon">
            <head>Mr. <hi>Jenkins</hi>'s Forenoon Sermon.</head>
            <epigraph>
               <bibl>
                  <hi>Heb.</hi> 11. 38. Part of that verse.</bibl>
               <q>Of whom the world was not worthy.</q>
            </epigraph>
            <p>THe Apostle in this <hi>excellent</hi> Chapter, that by some is <hi>deservedly</hi> called a little book of <hi>Martyrs,</hi> doth discover to us the triumph of faith: the noble vi<g ref="char:EOLhyphen"/>ctory of this excellent grace against all the difficulties, oppositions it meets withall, therein sets down a three<g ref="char:EOLhyphen"/>fold excellency of faith, one is, that it doth assent unto <hi>truth,</hi> though never so improbable.</p>
            <p>2. That it doth put men upon <hi>duties,</hi> though never so irrational, <hi>or against carnal</hi> interest.</p>
            <p>3. That it enables us to <hi>suffering,</hi> though never so af<g ref="char:EOLhyphen"/>flicting and difficult; and this third part is that which my Text speaks of. These worthy men of God they over<g ref="char:EOLhyphen"/>came all the <hi>bitterness</hi> of the world, as well as the <hi>sweet<g ref="char:EOLhyphen"/>ness</hi> of it.</p>
            <p>Now in these verses the Apostle doth these two things.</p>
            <p>1. He here sets down the <hi>greatness</hi> and the <hi>smartness</hi> of their <hi>sufferings,</hi> which are by some learned men redu<g ref="char:EOLhyphen"/>ced to three heads.</p>
            <list>
               <item>1. Those sufferings that were to <hi>tempt</hi> them and to <hi>drive</hi> them from <hi>God,</hi> and their <hi>holy profession</hi> by those
<pb n="255" facs="tcp:44065:94"/>
pains and tortures they were to undergo.</item>
               <item>2. Those sufferings they underwent in <hi>dying,</hi> and the <hi>cruelty</hi> of those <hi>deaths</hi> that were laid upon them.</item>
               <item>3. Their sufferings in reference to their <hi>wandring</hi> and leaving of their worldly comforts rather then they would loose God. But we need not be so curious in the distri<g ref="char:EOLhyphen"/>bution of their sufferings it may suffice us that they were steadfast in the midst of all, and would never be brought to forsake God and his truths for any of them.</item>
            </list>
            <p>2. You have here the ex<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>cies of the <hi>sufferers,</hi> and that is here in that expression which I shall, God willing, make the subject of my discourse this morning, that these <hi>men,</hi> these <hi>persons</hi> when they were under all the <hi>distresses</hi> and <hi>troubles</hi> that they were under from the <hi>world,</hi> yet they were <hi>such</hi> of whom the world was not <hi>worthy.</hi>
            </p>
            <p>Brethren, this excellency of these Saints and servants of God under their trouble is considerable in my Text two ways, that we may proceed clearly and distinctly.</p>
            <list>
               <item>1. In reference unto the <hi>world,</hi> unto the <hi>wicked,</hi> and so it is said their excellency was so great, that <hi>the world was not worthy of them.</hi>
               </item>
               <item>2. It is discovered from that <hi>estimation</hi> that <hi>judgement</hi> that the <hi>Apostle</hi> doth here <hi>pass</hi> upon them, who tells us that he accounted them to be such as though they were un<g ref="char:EOLhyphen"/>der all these troubles and distresses, yet they were a peo<g ref="char:EOLhyphen"/>ple <hi>of whom the world was not worthy.</hi>
               </item>
            </list>
            <p>I shall pass by the former of these, and onely mention it as it falls in with the latter, and that is this.</p>
            <p>The due estimate that this blessed Apostle doth raise upon this holy persecuted company of Saints, when they were under all their troubles, yet this holy man of God who was enlightned by the Spirit of God, and so was able to pass a <hi>right</hi> estimate, and <hi>due</hi> judgement upon <hi>things</hi> and <hi>persons,</hi> he tells us <hi>the world was not worthy of th<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>m,</hi> and then from the second I draw this observation.</p>
            <p>
               <pb n="256" facs="tcp:44065:95"/>
               <hi>That a godly man<g ref="char:punc">▪</g> one truly regenerated, doth see an ex<g ref="char:EOLhyphen"/>traordinary beauty, worth, and excellency in the people of God in the bitterest of all persecutions and troubles that doth b<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>fall th<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>m,</hi> or <hi>that a godly man, a gracious heart, one that hath spiritual spectacles doth see an excellency and worth in the people of God in the midst of all trouble and persecu<g ref="char:EOLhyphen"/>tion that can hefall them.</hi> I know you judge this to be both a <hi>necessary</hi> and <hi>seasonable</hi> point<g ref="char:punc">▪</g> In the prosecution of it, I shall first handle it <hi>Doctrinally,</hi> and then come to those profitable and useful <hi>Improvements</hi> of it, by way of <hi>Application,</hi> that the Point deserves.</p>
            <p>1. For the Doctrinal explication of it, two things must be spoken to.</p>
            <list>
               <item>1. Wherein the high esteem of a gracious heart doth appear, wherein it doth discover it self to the Saints and People of God in their sufferings.</item>
               <item>2. Whence it is, and how it comes to passe, that god<g ref="char:EOLhyphen"/>ly men have this high and honourable esteem of<g ref="char:punc">▪</g> the Saints and People of God in this trouble and distress of theirs.</item>
            </list>
            <p>For the first of these wherein it doth appear that they have so high and excellent an estimation of them<g ref="char:punc">▪</g> I shall give it you in five or six particulars.</p>
            <p>1. It doth appear in this, in that they are not <hi>ashamed</hi> of them in their <hi>troubles;</hi> they are not ashamed to <hi>own</hi> either their <hi>persons,</hi> or the <hi>faith</hi> that they do professe in their troubles: the <hi>s<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>ciery</hi> of the People of God, and the <hi>fellowship</hi> of their very <hi>faith<g ref="char:punc">▪</g>
               </hi> and their <hi>professio<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>,</hi> is that <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>hat is highly respected by a gracious heart, let the Saints lie under never so great distresse: You shall seé this concerning <hi>Moses</hi> in the 25. and 26 verses of this Chapter, th<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>t <hi>he ch<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>se rather to suffer affliction with the pe<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>ple of God, then to enjoy the <gap reason="illegible" resp="#APEX" extent="1 word">
                     <desc>〈◊〉</desc>
                  </gap> of si<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap> for a sea<g ref="char:EOLhyphen"/>son:</hi> the meaning is this, he rather chose to be looked upon as an <hi>Israelite,</hi> and with them to be <hi>afflicted</hi> as an
<pb n="257" facs="tcp:44065:95"/>
               <hi>Israelite,</hi> then to enjoy all the pleasures of <hi>Pharaohs</hi> Court. The profession of the true God, and the owning of the true Faith that <hi>Israel</hi> was to stand up for and to own, this was that that <hi>Moses</hi> could not desert; and thence it was that he would not desert their persons and society; and therefore you may re<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>d it at large in the story of <hi>Exodus,</hi> that he went and visited his Brethren when they were in their <hi>afflictions,</hi> and their <hi>Brick kills:</hi> so that there is the first thing; they are not ashamed of their faith or society.</p>
            <p>A second Discovery, wherein they show so great a va<g ref="char:EOLhyphen"/>luation and estimation of the Saints and people of God, is this, They <hi>sympathize</hi> with them, and have a <hi>fell w<g ref="char:EOLhyphen"/>feeling</hi> with them in their sufferings: If it goes <hi>ill</hi> with the Church and People of God, all the comforts they have are as nothing to them, if one Member suffers all the rest suffers; and if i<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> goes well with the Church of God, it goes well with them. You have an excellent example of this in <hi>Nehemiah,</hi> in the first and second Chapters of his Book, that when that holy man had the greatest fa<g ref="char:EOLhyphen"/>vour of one of the greatest Princes then upon earth, yet he looks with <hi>a s<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>d countenance, because of the afflictions of the people of God.</hi> I might give you many Instances of this; that is a <hi>famous</hi> one in <hi>Psalm</hi> 137 <hi>verse</hi> 5. <hi>If</hi> I <hi>forget thee, oh Ierus<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>lem, let my right hand forget her cunning:</hi> A common resembance of this is very good: As it is with two strings in an Instrument that are tuned together if one be struck at the other trembles: so if one Servant of Christ be in a suffering condition, another suffers with him; and this, as one saith, is the damp of all a Believers worldly delights, he suffers with him, if not by him, he transfers their troubles to his own soul.</p>
            <p>3. Herein is discovered the high valuation that the people of God have of suffering Saints, in that they can
<pb n="258" facs="tcp:44065:96"/>
               <hi>plead</hi> for them, and take their <hi>parts,</hi> when they are never so much <hi>despised, dispraised, abused,</hi> and out of <hi>fa<g ref="char:EOLhyphen"/>vour.</hi>
            </p>
            <p>That I may give you some clear Instances of this, you may see it in the case of <hi>Ionathan,</hi> how he pleads for good <hi>David</hi> before his cruel father <hi>Saul,</hi> though <hi>Saul</hi> by reason thereof, calls him a <hi>cursed son,</hi> and fell foul on his <hi>Mo<g ref="char:EOLhyphen"/>ther,</hi> telling him he was the son of a wicked woman. So you shall see it in the case of <hi>
                  <gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>sther,</hi> that though it was <hi>death</hi> for her to go in to the King, and plead for her peo<g ref="char:EOLhyphen"/>ple, nay it was <hi>death</hi> by a <hi>Law,</hi> yet saith she, <hi>If I perish</hi> I <hi>perish;</hi> I am resolved, let what will come of it, in I will go, and speak a good word for the people of God, I can but die, but I cannot be silent.</p>
            <p>4. Herein is discovered the high valuation that the people of God have of suffering Saints, in that they will <hi>relieve</hi> them, and <hi>help</hi> them, and <hi>supply</hi> them with all those needful good things that they can; and if they cannot do for them what they <hi>would</hi> and <hi>should</hi> do, yet they will do what they are <hi>able</hi> to do. You have a fa<g ref="char:EOLhyphen"/>mous Instance of this in <hi>Ebed-melech,</hi> in <hi>Ieremiah</hi> 38. <hi>verse</hi> 8. and so on; that when the <hi>King</hi> and his <hi>Princes</hi> was so angry with <hi>Ieremiah,</hi> as that they had thrown him into a <hi>dungeon,</hi> this good man doth nor only go to <hi>plead</hi> with the <hi>King</hi> for him, but would never leave him until he had gott<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>n him some <hi>enlargement:</hi> and at verse 11. <hi>He took with him thirty men, and went into the house of the King, under the Treasury, and took thence old cast clout<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>, and old rotten rags, and let them down by cords into the dungeon to Ieremiah. and Ebed-melech the Ethi<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>pian said unto Ieremiah, put now these old cast clouts, and rotten rags, under thine arm-holes, under the cords.</hi>
            </p>
            <p>Mark how <hi>witty</hi> this good man was in his <hi>loving contri<g ref="char:EOLhyphen"/>vances,</hi> for fear the cords should hurt the arm-holes of
<pb n="259" facs="tcp:44065:96"/>
this good man, he lines them with rags, though indeed they were lined more with <hi>love</hi> than with <hi>rags,</hi> but these ro<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>en <hi>rags</hi> was not <hi>fo<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>tten</hi> by God, and therefore God pro<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ises <hi>that he should have a merciful deliverance, and that he should not partake of the sword, and those other mi<g ref="char:EOLhyphen"/>series that were to fall upon that people for abusing of</hi> Je<g ref="char:EOLhyphen"/>remiah: You have another instance of <hi>Obadiah</hi> in 1 <hi>Kings</hi> 18. 4 King <hi>Ahab</hi> was a great <hi>persecutor</hi> of the <hi>Saints</hi> and <hi>people</hi> of <hi>God,</hi> now at the 4. <hi>verse, When</hi> Jeza<g ref="char:EOLhyphen"/>bel <hi>cut off the Prophets of the Lord,</hi> Obadiah <hi>took an hun<g ref="char:EOLhyphen"/>dred Prophets and hid them by fi<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>ty in a cave, and fed them with bread and water:</hi> I will not undertake to <hi>Prophesie</hi> to you this day, but it may come to that, <hi>bread</hi> and <hi>water</hi> may be very good <hi>commons</hi> for an honest <hi>Prophet,</hi> and <hi>faithful servant of Iesus Christ:</hi> for this was their condi<g ref="char:EOLhyphen"/>tion, while the <hi>false prophets</hi> and <hi>Idol Priests</hi> was feast<g ref="char:EOLhyphen"/>ing at <hi>Iezabels</hi> Table: Here note the gracious dispo<g ref="char:EOLhyphen"/>sition of good <hi>Obadiah,</hi> as well as the providence of God in this Act. I will name you one Instance more, and it is a most excellent one that will make all the people in the world in love with Gods Saints, especially Gods Ministers above all the rest, It is in 2 <hi>Tim.</hi> 1. 16, 17, 18. you sh<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ll there finde that <hi>blessed Paul,</hi> the excellentest servant that ever Christ had, one of them in the world, he was thrown into <hi>bonds</hi> and <hi>imp<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>isonments,</hi> all forsook him, but saith he a<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> 
               <hi>verse</hi> 16. <hi>The Lord give mercy to the house of</hi> Onesiphorus, <hi>for he oft refreshed me, and was not ashamed of my chain:</hi> 
               <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ow did he shew it? why at <hi>ver.</hi> 17. when he was at <hi>Rome</hi> (which was the place where <hi>Paul</hi> died, and where the cruellest <hi>Nero</hi> (as some con<g ref="char:EOLhyphen"/>ceive) then <hi>Ruled</hi>) yet <hi>notwithstanding,</hi> Nero <hi>was my enemy, and</hi> Cesar <hi>resolved my death, and all men were a<g ref="char:EOLhyphen"/>gainst me, this good man sought me out:</hi> [he did not meet me in a by<g ref="char:punc">▪</g> lane, or a narrow corner, where he could not misse me] <hi>but he sought me out, and was trou<g ref="char:EOLhyphen"/>bled</hi>
               <pb n="260" facs="tcp:44065:97"/>
               <hi>until he could find me,</hi> now saith <hi>Paul, The Lord grant unto him that he may finde mercy of the Lord in that day:</hi> I profess Sirs, I had rather have the prayers of <hi>Paul,</hi> then all the preferments of <hi>Pharaohs</hi> Court: It is the greatest treasure thou canst have in all thy house<g ref="char:punc">▪</g> to have the prayers of Gods people; It is more then to have all the preferments that thou canst possibly have in the world: And you that have shewed your great and <hi>libe<g ref="char:EOLhyphen"/>ral love</hi> in the late <hi>Collection</hi> to some of Gods servants, I do from my soul blesse God for it, and pray that you that have been willing to part with <hi>pebbles</hi> for Christ, may receive <hi>pearls</hi> from him; truly Sirs, y<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>a, that what<g ref="char:EOLhyphen"/>ever you have done for <hi>his,</hi> may be ten thousand times made up by <hi>him, mercy in that day,</hi> and that you may <hi>have</hi> that will be something worth.</p>
            <p>Shall I adde another discovery of the love of the peo<g ref="char:EOLhyphen"/>ple of God to other Saints in their troubles and suffer<g ref="char:EOLhyphen"/>ings, and that is their great and <hi>deep supplication</hi> to God for them, never do they go to pray unto God, but <hi>Zion</hi> is in their thoughts: I am confident it is so with some, and am perswaded it is so with all, they never pray that God would give them their <hi>daily bread,</hi> but they pray likewise that his <hi>Kingdom may come: David</hi> was a man under great trouble, as in the reading of the 51. <hi>Psalm;</hi> I believe you will finde he was under the greatest and forest troubles that ever was, under trouble of <hi>conscience, soul-trouble,</hi> which is the <hi>soul</hi> of <hi>trouble,</hi> and yet they could not make him forget <hi>Zion,</hi> as you may see at the 18. <hi>verse</hi> of that <hi>Psalm, Do good in thy good pleasure unto</hi> Zion: And though they sit in cieled houses, yet so long as it is <hi>ill</hi> with the people of God, they <hi>must pray,</hi> and if they cannot overcome men with their prayers (which yet they must endeavour) yet they will endeavour to overcome <hi>God</hi> with their prayers, and <hi>Ierusalem</hi> is never out of their thoughts
<pb n="261" facs="tcp:44065:97"/>
when they come to pray to God: And therefore as one observes, though the sufferings of the people of God be precious in <hi>his sight,</hi> so also in the sight of <hi>his Saints</hi> too. I come now to open the second thing, to shew you whence it is that there is this high estimation in the peo<g ref="char:EOLhyphen"/>ple of God, of the people of God, when they lie un<g ref="char:EOLhyphen"/>der their troubles, and there are two heads of Rea<g ref="char:EOLhyphen"/>sons for it.</p>
            <p>First in regard of those people of God that do <hi>be<g ref="char:EOLhyphen"/>hold</hi> their <hi>troubles,</hi> and them under their <hi>troubles:</hi> And, Secondly, in regard of those people of <hi>God</hi> that are un<g ref="char:EOLhyphen"/>der their <hi>troubles,</hi> and <hi>thus beheld</hi> by them.</p>
            <p>First, in regard of those people of God that <hi>are thus,</hi> that do <hi>behold those</hi> that are under these <hi>troubles</hi> and <hi>distresses,</hi> in regard of themselves, they have this high valuation of them, and that in these three regards.</p>
            <p>1. The people of God that look upon others in the time of their trouble, they are such as though differenced from them in regard of their outward estate, they may be honourable themselves, and well themselves, yet they have an interest in the same <hi>head,</hi> and belong to the same <hi>body</hi> that they do, they are not <hi>wooden</hi> legs, not <hi>glasse</hi> eyes of that body, but they are <hi>real,</hi> and <hi>true members,</hi> they are not in Christ by way of visible profession, but by way of invisible implantation; now, if so, saith the Apostle, <hi>If one member suffers, another doth,</hi> so that now they are interested in the same common Saviour, and belong to the same common head, and therefore Christ tells you he is called the <hi>Saviour of the body, and the head of the whole:</hi> And faith that lays hold upon <hi>Christ,</hi> is called the <hi>like precious faith,</hi> because the faith of <hi>one believer</hi> doth as truly lay hold upon Christ, though not so strongly as the strongest faith doth, and in this regard it is that they set such a high valuation upon the people of God: Outward <hi>disproportion</hi> as to their <hi>birth,</hi>
               <pb n="262" facs="tcp:44065:98"/>
and <hi>education,</hi> and <hi>preferment</hi> puts no difference in a spiritual sense between Believer and Believer. A <hi>King</hi> and a <hi>beggar<g ref="char:punc">▪</g>
               </hi> all <hi>one</hi> in Christ; a <hi>Iew,</hi> or a <hi>Greek;</hi> a great Schollar, or a poor ignorant man, as to their spiritual state all one, all made happy the same way: all are of the same head, as to their spiritual relation and condition, they are all under one <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> of happiness, though may be on shall have a greater and another a lesser de<g ref="char:EOLhyphen"/>gree, yet they are, as to the kind of it, all m<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>de parta<g ref="char:EOLhyphen"/>kers of one salvation. And then another thing is this, because they look at spiritual excellencies, and <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> able to discern spiritual excellencies: they have a renewed <hi>judgement,</hi> and a <hi>new eye,</hi> as they look upon their old <hi>sins</hi> with new <hi>eyes,</hi> so they look upon their company with new eyes; those waies and practices that they looked up<g ref="char:EOLhyphen"/>on before as <hi>lovely</hi> and <hi>excellent,</hi> now they look up<g ref="char:EOLhyphen"/>on as vile and base, <hi>Prov.</hi> 12. 20. and those that they looked upon as vile and base, they look upon as lovely and excellent: those that they cared not for their com<g ref="char:EOLhyphen"/>pany, they look upon as more excellent then their neigh<g ref="char:EOLhyphen"/>bour, as <hi>David</hi> saith, in <hi>Psalm</hi> 16. <hi>My goodness, Lord, extendeth not to thee, but to the Saints that are in the earth, and to the excellent, in whom is my deligh<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>:</hi> Here was now the renewed estimation that God bestowed upon <hi>Davids</hi> judgement, to see these the excellent ones of the world, which worldlings despised: A carnal eye sees no glory, but in carnal objects and persons; worldly men see no beauty, but in worldly men, they bless the covetous whom the Lord abhors, and they will speak well of a man when he doth good to himself, when he is in his worldly grandeur and glory, but now a spiri<g ref="char:EOLhyphen"/>tual eye, he discerns spiritual excellency in the mean<g ref="char:EOLhyphen"/>est Saint.</p>
            <p>Brethren, observe this notion, it is an easie thing for a man to discern glory and lustre in a Picture, or the
<pb n="263" facs="tcp:44065:98"/>
like, but not so easie for a men to understand true work: Now a skilful eye discerns a great deal of curiosity in the holiness of the lives and wayes of gracious hearts, but wicked men want this way of discerning; there is a workmanship in the people of God. <hi>You are his work<g ref="char:EOLhyphen"/>manship,</hi> s<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ith the Apostle, now this workmanship of God, so far as it is expressed in the life, a godly man is very much taken withal, not with the worldly grandeur and gaudiness of a child of God, but with the workman<g ref="char:EOLhyphen"/>ship, the spiritual excellency that is in him: A beast can see the shining of a Diamond, but knows not the worth of it, it will rather lick up a lock of hay then a Diamond, though of never so great a value: a wicked man wants a spirit of discerning: The four Monarchs of the earth are expressed by four beasts, which shews their cruelty, not their curiosity, in observing that of God which may be observed: As a child is taken with the gayness of his lesson, but a learned man is taken with the learning of his lesson: so a wicked man is taken with the gayness and <hi>trappings</hi> of Religion, but a god<g ref="char:EOLhyphen"/>ly man is taken with the <hi>spiritual excellency</hi> that is in Religion.</p>
            <p>Thirdly, a child of God is one that imitates God, he esteems and judges of the people of God as God judges of them: As a childe you shall see, he esteems as his father esteems, if the father cannot endure to have such a one come to his house, if the child sees that man come, he will not love him, and so if the father loves such a man, the childe will love him too: As now the Courtiers, they follow the example of a King, and whom the King favours they honour and cringe too; why so whom God favours, a godly man favours, God doth not judge of men as men do, by his gay apparel, or gold ring, or great birth, alas, he that wants bread is more highly esteemed of in Gods sight then such,
<pb n="264" facs="tcp:44065:99"/>
and so he is in a godly mans account: A godly man is conformable to God, and a follower of God as a dear child; now you shall see what an estimate God puts upon his people: God is more taken with one humble bro<g ref="char:EOLhyphen"/>ken hearted sinner, and one humble contrite breathing of a soul, then with all the gold and silver in <hi>Solomons</hi> Temple, <hi>not many noble, not many mighty doth God set his heart upon,</hi> but where he sees his Image; he who hath the Image of God, he hath the love of God; there is the first reason in regard of the people of God, that are beholders of others.</p>
            <p>A second reason is taken from the people of God that are beheld: and here I shall name you five or six Considerations.</p>
            <p>1. The people of God, they that are truly such in the midst of all their present distresses, let them be what they will, yet their end shall be happy: now men do not re<g ref="char:EOLhyphen"/>gard men according to what they have in present posses<g ref="char:EOLhyphen"/>sion, but according to what they shall have; the poorest man here in the world that is rich in faith, he shall be rich in glory and honour, the people of God are heirs of glory, <hi>and therefore they are said to be heirs of God, and co-h<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>irs with Christ,</hi> 1 John 3. 2. Beloved, <hi>now are we the Sons of God, and it doth not yet appear what we shall be;</hi> The people of God are to be looked upon according to what they shall be, not what they are, here they are Princes, though under a disguise, they are coming, though not come to their Crown, those, saith a Saint, that are now scorned, reproached and buffeted, and libell'd, shall shine in heaven, <hi>when Christ shall appear, they shall appear with him in glory,</hi> they are heires born to great Estates.</p>
            <p>The second reason is this, They are for the present very useful and beneficial to the world, they are those for whose sake the world was made, &amp; they are the very pillars
<pb n="265" facs="tcp:44065:99"/>
of the world, to hold it from shattering about your ears; they are the great common blessings of the world, as the Sun and Stars are the common blessings of the world, and fire and water, so these are the common blessing<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> of man<g ref="char:EOLhyphen"/>kind for which he will spare the world, those that are pulled down by the world, are they that keep the world from being pulled down; they are the soul of the world, the wicked are but the carcass of it; and if God had ga<g ref="char:EOLhyphen"/>thered in all the world of his people once, the world should not continue one hour, as <hi>Sodom</hi> was destroyed when <hi>Lot</hi> was taken out.</p>
            <p>Third Reason is, The highness and excellency of their performances, and of all the good things they do; there is a worth in every holy work, in every supernatural employment, in every holy prayer, in every thing a god<g ref="char:EOLhyphen"/>ly man doth there is such a goodness in the work, that all the wealth in the <hi>Indies</hi> cannot recompence; and there<g ref="char:EOLhyphen"/>fore saith <hi>Luther,</hi> I <hi>had ratber do the least truly good work then obtain all the Conquests and Victo<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>ies of</hi> Cesar <hi>and</hi> Alexander. Now if their good works shine so before men, is it possible a gracious heart should see it and not be taken with it? There is nothing doth so much take with holy men as holy performances: and therefore as a man that is learned, when he sees another learned man make a learned Oration, he wishes he could do so too; so a godly man, when he sees another man can pray and live holily. Oh, saith he, that I could do so too, and be so holy as he is.</p>
            <p>4. A fourth Reason is, The present priviledges of the people of God, not only what they have in reversion, but their present priviledges: Why but are the privi<g ref="char:EOLhyphen"/>ledges of the people of God so great? Yea<g ref="char:punc">▪</g> the very present enjoyments of the Saints and people of God, the explanation of them would deserve many Sermons; they shall be freed from all evil, there shall nothing hurt
<pb n="266" facs="tcp:44065:100"/>
them; their lusts may be destroyed, but their souls shall never be destroyed. What a priviledge is this for a man to be shot-free; do with him what you will you can never hurt him; you may disgrace him, you may torture him, kill him, but yet you cannot hurt him; whatever be<g ref="char:EOLhyphen"/>fals them turns to their benefit; they may be afflicted, but not hurt by affliction; the greatest hurt the world doth to them tends to their greatest good: worldlings may take away their head, but they cannot take away their crown: there is nothing of evil can be evil to him that hath a good God: this a Child of God hath for the present, and not only so, but there is the real commu<g ref="char:EOLhyphen"/>nication of a saving interest in all that is good; all that God is, all that he hath, and all that he doth is theirs: Is not this a glorious priviledge? The power of God is his to protect him, his love his, so as to be set upon him; the righteousness of God his, so as to acquit him from his sins; the very righteousness of God is a very great bles<g ref="char:EOLhyphen"/>sing and happiness to the Children of God, and they may not only appeal to the Bowels of Gods Mercy, but to the Bar of his Justice. So that now I say, all that God is, is his; the faithfulness of God is his, in keeping his Promises; the care of God, in defending and pro<g ref="char:EOLhyphen"/>tecting of him, and so all the providences of God, all that he doth shall tend to the good of his people: as he saith, <hi>All is yours, life is yours, and death is yours, and all these things shall do you good: Psalm</hi> 25. 10. that is a rare Scripture, <hi>All the wayes of God are mercy</hi> [oh sweet] <hi>and truth</hi> [oh very comfortable] <hi>to them that are in co<g ref="char:EOLhyphen"/>venant with him.</hi> Mercy, so that they are enough, Gods Providences shall do them good: and Truth, so as that they shall certainly do them good. In one word, Earth, Heaven, and God and all shall be laid out to do them good; Is not this a great priviledge? In this world they may go to God and tell him wherein they are troubled
<pb n="267" facs="tcp:44065:100"/>
and pained, or afflicted, and they are never so welcome to God in their petitions, as when they ask most from him; when they come to ask riches, and the like, God will give them to them so far as they may be for their good, but so great is the priviledge of a believer, that God doth delight in him most, when he doth ask most from him, and he will give him whatever he desires that may make them good, or do them good, and may be for his good. God is exceedingly taken with them when they ask peace, and pardon; peace of conscience, and pardon of sin, strength against sin, power to overcome their l<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>sts, and to with<g ref="char:EOLhyphen"/>stand temptation: the people of God may have from him all that they want, or can regularly wish for.</p>
            <p>5. Here is something more considerable, these peo<g ref="char:EOLhyphen"/>ple that lye under troubles and distresses, they are such now as have an incomparable near and dear relation unto God, they are the elect of God set apart for him, and though God hath a common propriety in, and relation to all the world, yet he hath a peculiar relation to his peo<g ref="char:EOLhyphen"/>ple, and therefore they are called his jewels, his house, his garden, and his portion<g ref="char:punc">▪</g> and indeed, as God is his peo<g ref="char:EOLhyphen"/>ples portion, so his people are his portion, they are those that God hath laid out a great deal for, and that he hath been at a great deal of cost to purchase. In one word they are the <hi>glory</hi> of God, they are his spouse, children, house, treasure, portion vineyard, garden, they are his all, can we look upon these now, and not look upon them as excellent.</p>
            <p>Lastly, They are such as have the image of God set up<g ref="char:EOLhyphen"/>on them, imprinted upon them, and all the good they do, it is an immanation or ray from that incomparable holi<g ref="char:EOLhyphen"/>ness that seed of God that is in them, you read concern<g ref="char:EOLhyphen"/>ing righteousness and holiness that we are renewed in it according to his image, now I remember one observes excellently upon this portion of Scripture an image doth not represent any under excellency in a man, but it doth
<pb n="268" facs="tcp:44065:101"/>
represent something that is eminent about his body. If you were to take the picture of a man, you would not take the picture of his back, or of his feet, or hands, but of his face: the people of God they discover Gods bounty in<g ref="char:EOLhyphen"/>deed, in some regards as they are men, and have wit, and wealth, and worldly dignity, but this is not the image of God, the image of God is that which is the representa<g ref="char:EOLhyphen"/>tion of <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> excellency, as the power of God is the hand of God, and the wisdom<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> of God is the eye of God: so the holiness of God that is the <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> of God, now the peo<g ref="char:EOLhyphen"/>ple of God <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>re his beauty, in <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> they are the repre<g ref="char:EOLhyphen"/>sentation of his holiness, 2 <hi>
                  <gap reason="illegible" resp="#APEX" extent="1 word">
                     <desc>〈◊〉</desc>
                  </gap>.</hi> 1. 4 <hi>Be ye holy as your heavenly <gap reason="illegible" resp="#APEX" extent="1 word">
                     <desc>〈◊〉</desc>
                  </gap> is hol<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>. Rom</hi> 3. 23. <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> likeness to God is a likeness to him in the <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> of his excellency, in having the divine nature, in having <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>he life of <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>od, in having the glo<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>y of God which is grace, and there is more of God in grace then in all the works that ever God did in the world, there is much of God seen in the making of the Sun, Moon, and Stars, but in giving a man a new nature, in changing his heart, and sanctifying of him, and giving him a principle of regeneration, and the making of him become a blessed Saint, and from a cursed nature to sit him for heaven; God shews more the excellency of his name in this, then if he should have made ten thousand suck vi<g ref="char:EOLhyphen"/>sible transient w<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>rlds as we look upon. Thus I have given you the Doctrinal explication of the words, now give me leave to make some little Application, and I would raise these following inferences.</p>
            <p>1. What excellency shall there be seen in the people of God in heaven at the day of Judgement, if there be now such a beauty upon them, are they now so amiable when they are in their rags, what shall they be then in their Robes, are they now so amiable upon a dunghill, what shall they then be upon a throne; and therefore saith he, the Lo<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>d Jesus Christ shall be admir'd in all them
<pb n="269" facs="tcp:44065:101"/>
that believe, as a house keeper is admir'd in his enter<g ref="char:EOLhyphen"/>tainment, so at the day of Judgement the Lord Jesus will so cloath this people with glory, that he shall be won<g ref="char:EOLhyphen"/>dred at. Oh what a head is he that hath such members, that are so beautifull! what a Lord is he that hath such at<g ref="char:EOLhyphen"/>tendance; and therefore remember, the next world is the day of the people of Gods appearance, here they are in their non appearance, it doth not yet appear what they shall be, the very wicked themselves shall admire them.</p>
            <p>2. I gather from hence what we are to <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> of those that have no regard either for religion or religious ones, either for godly men or godliness any further then it is a<g ref="char:EOLhyphen"/>dorn'd with outward beauty, and <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> ornament, there are some that if religion and the ways of God be persecuted, and frown'd upon by the great men of the world, and be not lookt upon with a favourably eye from authority, farewell Religion then, these love the childe for the nurses sake. When Religion is in fa<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>hion, then they can come to Gods people, and <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ringe to them, and the like. But as the shot Deer when i<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> hath the arrow sticking in its side, all the rest will run from it: so when godly men have an arrow in their side, and are under persecu<g ref="char:EOLhyphen"/>tion and oppression, then farewell Religion. What is this but to look upon Religion as inferiour to worldly gran<g ref="char:EOLhyphen"/>deur, and dignity. If I love Religion for prosperity, and for the countenance of authority, it is certain I love these things more their Religion. All that I shall say is this, thou shalt never <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> communion with those in their glo<g ref="char:EOLhyphen"/>ry, whom thou dost undervalue for their grace, if Religion here be your contempt, happiness shall never be your re<g ref="char:EOLhyphen"/>ward, and if the people of God be too bad for you here, they shall be too <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> for you <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap>.</p>
            <p>2. I would note the excellency of holiness, and Reli<g ref="char:EOLhyphen"/>gion, and godliness above all worldly excellencies what<g ref="char:EOLhyphen"/>soever. If a man be in reproaches and persecutions, he is
<pb n="270" facs="tcp:44065:102"/>
never the better for all his worldly endowments, these all leave him, but now holiness, the excellency of it lyes in this, that it draws forth an admiration for its excel<g ref="char:EOLhyphen"/>lency notwithstanding all opposition. Set a gyant in a valley, he is a gyant still; a pearl is a pearl though on a dunghill; and a holy man is a holy man, though never so much disgraced and contemned by men. But now let a wicked man be never so high and honourable, this man is a base man in the account of God, and in the sight of Gods people. <hi>Dan.</hi> 11. 21. It is said of <hi>Antiochus Epi<g ref="char:EOLhyphen"/>phanes,</hi> who was accounted the admir'd great prince of his time, yet he is called a vile person. And that <hi>Iohn</hi> the Baptist who had a jeathern girdle, and locusts and wilde honey was his food, yet Christ saith of him he was the ho<g ref="char:EOLhyphen"/>nourablest man born of women; and on the other side, when <hi>Herod</hi> was cried up, the voice of God and not of man, what was he in the account of God and the Spirit, why he is struck dead, and made meat for worms. There is a silent Majesty and dignity in reproached piety, when there is a silent ignominy and baseness in advanced wick<g ref="char:EOLhyphen"/>edness; a poor minister of Jesus Christ when he is cast out by the world, and thinks he shall be counted the scum of the world, yet let him not be troubled; as it was with Christ, it is with the servants of Christ, the Lord Jesus when he was here upon earth, no man under so much ig<g ref="char:EOLhyphen"/>nominy, and reproach, and persecution, yet all this while Jesus Christ had a secret glory that shined through all these ignominies and disgraces, you read he was laid in a manger; but then he was worshipped, sometimes you shall read he had no money, but yet then he could com<g ref="char:EOLhyphen"/>mand that a fish should be caught, and he could have mo<g ref="char:EOLhyphen"/>ney, somtimes a weary, and yet at that very time converts a woman. Look through the whole course of his life, there was a secret glory under all his ignominy, when he was brought before his enemies, yet then they fell down be<g ref="char:EOLhyphen"/>fore
<pb n="271" facs="tcp:44065:102"/>
him; take heed of dishonouring God. Thus it is with the people of God, they are in distress and poverty, but there is a secret dignity that beams forth; as the Apostle saith, the Spirit of God and glory rest upon you; <hi>If you be persecuted for righteousness sake blessed are you;</hi> on the other side, when rich men are in high esteem is there not a secret disgrace to be in a high place, and yet to be a swearer, a drunkard, a whoremaster.</p>
            <p>4. You see the way of it, how a man may get a good name: would you be as those holy men are said to be that obtained a good report through faith? I will tell thee the way, be a holy man, take heed of sinning, take heed of dishonouring God, this will make thee that thy name shall never rot, and God will have thee in everlast<g ref="char:EOLhyphen"/>ing remembrance.</p>
            <p>5. I note from hence the certain happiness of those beholders that do see this excellency and worth in the people of God under worldly contempt, and under worldly ignominy and disgrace: for the comfort of these let me tell them, if there be any thing in the world a sign of a gracious heart it is this, to love holiness, for holiness sake when it is advanced is good: but to love holiness when it is upon a dunghil, and is spit upon and perse<g ref="char:EOLhyphen"/>cuted, that man shows the truth of grace, and the strength of grace too: It is a sign not only of a true sight, but of a strong sight, to pierce so as to see a godly man beautiful in sufferings, and remember this for certain, the Lord will have an eye to thee. There is a great deal of comfort may come to thy soul in all thy distresses, here is a ground of comfort.</p>
            <p>First, In thy infirmities: Dost thou love holiness when it is compassed about with sorrows, and troubles, and persecutions? Certainly Christ will see the truth of thy grace in the midst of all thy infirmities, and he will know a little of his own in the midst of a great deal of
<pb n="272" facs="tcp:44065:103"/>
ours; but then in our outward trouble there is comfort<g ref="char:punc">▪</g> Do you think if you regard not Gods people in their sufferings, that he will regard you in your sufferings? If you remember the godly poor, God will make your bed in your sickness, God will remember what you did at such a time, such a visit thou gavest to such a one of mine in pri<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>on<g ref="char:punc">▪</g> and such a time tho<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> didst so <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>nd <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>o; those that have k<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>pt close to <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>od in their outward highness<g ref="char:punc">▪</g> he will never c<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>st them off for their lowne<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>s; you <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>an see no<g ref="char:EOLhyphen"/>thing of grace in our selves, nothing but hypocrisie; yet c<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>st <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ou say, Lord, I love thee in thy Image, I love the Lord J<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>s Christ in his wo<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>st <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap>, I love him in his Members; this hath brought many a servant of God comfort in the <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>wangs of his conscience: But then there is abundant comfort to the people of God at the last day, when they shall appear before all the world, when they that have persecuted Christ, and his Church, and <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>eople, do fear and tremble, yet then mayest thou say, Remember, Lord, what I have done, it is a token I am one that thou in<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>endest good too, because thou hast kept me faithful to thee and thy cause: Do you think a Judge will condemn that man that hath saved the life of his dear W<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>fe? but when you shall appear before the Judgement seat at the great day, and every pot of water, and every rag that thou h<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>st given to the Spouse of Christ, shall be remembred, do you think he will not reward it.</p>
            <p>To conclude all, let me note but this one thing<g ref="char:punc">▪</g> that now the people of God from hence should learn, and that is, not to be discouraged in any outward re<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>roach or trouble that can befal them in this world; remember at that very time God hath a good opinion of you, though you be never so mean and low in <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> account of the world; yet the Saints of God, who are the only wise men in the world, these have a good opinion of you, and
<pb n="273" facs="tcp:44065:103"/>
love you, and pray for you, and pitty you. I profess the love of one Saint is that that makes amends to a graci<g ref="char:EOLhyphen"/>ous heart, for all the hatred and persecution that he en<g ref="char:EOLhyphen"/>dures from all the sinners in the world: and then remem<g ref="char:EOLhyphen"/>ber, that even the wicked themselves will have a good opinion of you, when you do not comply with thei<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> su<g ref="char:EOLhyphen"/>perstitious wayes and practises; and if all this will not comfor<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> you, remember your own consciences, which is as a thousand witnesses, will one day comfort you, and though you are under disgrace<g ref="char:punc">▪</g> and contempt, and re<g ref="char:EOLhyphen"/>proach from wicked men, yet remember, no man is a mi<g ref="char:EOLhyphen"/>serable man for any opinion another hath of him: so long as God keeps thee close and faithful to him, either thy conscience doth comfort thee, or it shall, and it is a good conscience that will give the best acquit<g ref="char:EOLhyphen"/>tance.</p>
            <p>And then to conclude all for thee, to have the whole number of God<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> people to look upon thee to be an un<g ref="char:EOLhyphen"/>worthy and vile man, I look upon it to be a greater dis<g ref="char:EOLhyphen"/>grace, then to have all the ignominy and disgrace that the world can lay upon you; remember, when godly men are <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>fraid of you, you have very much cause to be afraid of your self; and remember, there is much reason for you to put you upon the looking and narrow enquiry into your own hearts and wayes<g ref="char:punc">▪</g> when the people of God, that God hath given his Spirit too, stands at a distance from you, and are afraid to come nigh you.</p>
         </div>
         <div type="sermon">
            <pb n="274" facs="tcp:44065:104"/>
            <head>Mr. <hi>Jenkins's</hi> Afternoon Sermon.</head>
            <epigraph>
               <bibl>Exod. 3. 2, 3, 4, 5.</bibl>
               <q>And the Angel of the Lord appeared unto him in a flame of fire out of the midst of a Bush; and he looked, and behold the Bush burned with fire, and the Bush was not consumed. And <hi>Moses</hi> said, I will now turn aside and see this great sight, why the Bush is not burnt. And when the Lord saw that he turned aside to see, God called unto him out of the midst of the Bush, and said, <hi>Moses, Moses,</hi> And he said, Here am I, And he said, Draw not nigh hither; put off thy shooes from off thy feet, for the place whereon thou standest is holy ground.</q>
            </epigraph>
            <p>LET us take a short view of the foregoing Verses; and that this may be the more useful and profitable <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>o us, we may take notice, That as in the former Chapter ther<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> is described <hi>Moses</hi>'s preservation to his future employment; so in this Chapter there is described his preparation, <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>nd his sitting for that employment, <hi>i. e.</hi> by a <hi>Vision,</hi> or ra<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>her a suitable <hi>Apparition,</hi> in which God discovered unto <hi>Moses</hi> his care of the people, of whom <hi>Moses</hi> was to be a speedy deliverer. You have here in the word<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> read unto you, the preparation afforded to <hi>Mo<g ref="char:EOLhyphen"/>ses</hi> for the great work, of being called to be <hi>Israels</hi> deli<g ref="char:EOLhyphen"/>verer, and in this preparation you may take notice of these three principal parts.</p>
            <list>
               <pb n="275" facs="tcp:44065:104"/>
               <item>1. An <hi>Apparition</hi> that is here presented to the view of <hi>Moses, A burning, though not a consumed Bush.</hi>
               </item>
               <item>2. <hi>Moses</hi> care to observe it, <hi>I will turn aside and see this great sight, why the Bush is not burned.</hi> And then,</item>
               <item>3. Gods Monitory Precept, or Admonition, which he afforded unto <hi>Moses,</hi> when he was drawing near to see this wonder, in which we have principally considerable two parts.</item>
            </list>
            <list>
               <item>1. This Precept propounded, 1. Negatively, <hi>That be should not draw near.</hi> 2. Affirmatively, <hi>That he should put off his shooes from off his feet.</hi>
               </item>
               <item>2. You have considerable the Reason or Argument, whereby God doth back this Precept or Admonition, <hi>i. e. Because that place whereon he stood was holy ground,</hi> The time would fail me if I should go over all these parts, we shall only touch on the two former, the <hi>Appari<g ref="char:EOLhyphen"/>tion</hi> which <hi>Moses</hi> saw, and <hi>Moses</hi>'s desire to observe it, of which I shall only speak transitorily, and insist on the latter more fully which I chiefly intend.</item>
            </list>
            <p>1. For the Apparition, or emblematical disco<g ref="char:EOLhyphen"/>very of the estate of the Church in the <hi>burning,</hi> and yet <hi>unconsumed Bush.</hi> And herein take notice of three things.</p>
            <list>
               <item>1. The lowness and weakness of the <hi>Church,</hi> repre<g ref="char:EOLhyphen"/>sented by a <hi>bush.</hi>
               </item>
               <item>2. The <hi>cruelties</hi> of the <hi>Churches</hi> enemies signified and represented by <hi>Fire.</hi>
               </item>
               <item>3. The eminency of its preservation, though in the <hi>fire,</hi> yet <hi>unconsumed.</hi>
               </item>
            </list>
            <p>And in this only take notice, that the <hi>Church</hi> is com<g ref="char:EOLhyphen"/>pared to a <hi>bush</hi> for two reasons: 1<g ref="char:punc">▪</g> In regard of its deformity, and blacknesse, and uncomlinesse. 2. In regard of its weaknesse and brittleness. The Church is
<pb n="276" facs="tcp:44065:105"/>
uncomly in regard of sin, and weak in regard of suffer<g ref="char:EOLhyphen"/>ing, and God see<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> it best that it should be thus with them to humble them, and to shew his goodnesse to accept them, and to love them, and make them long for their future beauty, and hereby God makes them more conformable to their Head, hereby he makes them endeavour to look after inward beauty and glory, hereby he puts them on a life of faith, and takes them off from living by sense, and creature comforts, and from being entangled with creature comfort, and hereby he shows how little he regards the beauty and glory of this life, which he denies to the best of his people: And hereby he shows, that there is a better state of appearance and glory approaching; and there<g ref="char:EOLhyphen"/>fore the people of God are not to be censured under their blackness and deformity, either in regard of sin or suffering; their happinesse is not to be judg'd by its outward appearance, because this life is but the ob<g ref="char:EOLhyphen"/>scurity of the Church; we see them like the <hi>Tents of Kedar,</hi> but we do not see how like the <hi>Curtains of Solo<g ref="char:EOLhyphen"/>mon they shall be.</hi> 2. The people of God should take heed of expecting that glory of this world, which is not promised to them, and to set their hearts on Heaven. And you may see the reason, why wicked men stumble so much at the <hi>outside</hi> of God's Worship because there is no <hi>outward bravery and beauty</hi> to allure them to the true Worship.</p>
            <p>2. The Church is compared to a <hi>Bush,</hi> in regard of its <hi>weaknesse</hi> and <hi>brittlenesse<g ref="char:punc">▪</g>
               </hi> Note, That it is not com<g ref="char:EOLhyphen"/>par'd to a strong sturdy Oke, but to a weak brittle Bush. God loves to bring his Church into a low and weak estate and condition; as it is here compared to a <hi>Bush,</hi> so other<g ref="char:punc">▪</g>where to a <hi>Vine,</hi> a <hi>Dove,</hi> a <hi>Lamb</hi> and a
<pb n="277" facs="tcp:44065:105"/>
               <hi>Sheep,</hi> all weak creatures<g ref="char:punc">▪</g> Somtimes the Church is said to be fatherless and destitute; and as our Lord Jesus Christ, the Head of the Church, was said to be <hi>weak, a worm and no man;</hi> and as the <hi>Apostle</hi> said, <hi>Suffered through weaknesse.</hi> And this makes them to trust in God, and puts them to rest on his strength; <hi>When we are weak, then are we strong,</hi> outward <hi>weaknesse</hi> will make us look the more to Christ for <hi>spiritual strength;</hi> the weaknesse of our state doth shew the spiritual strength God gives to his people for the upholding of them. And this weaknesse of his Church doth exceed<g ref="char:EOLhyphen"/>ingly confound his enemies, when so weak a company shall be delivered not only <hi>against,</hi> but by the strength of men; and hereby God doth gain to himselfe the greater glory in their deliverance, for remembering them in their weak estate. Hereby the people of God, a<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>e made the more thankfull, both for their preserva<g ref="char:EOLhyphen"/>tion in, and deliverence from their powerfull adver<g ref="char:EOLhyphen"/>saries. You <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ee, here is a large field opened unto me, for the discoursing upon the Church's weaknesse, which whether it be more sutable to the <hi>Text,</hi> or to the <hi>Times,</hi> I leave to you to judge. But,</p>
            <p>2. Consider the <hi>cruelty</hi> of their <hi>opposition:</hi> that is set forth and <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>epresented <hi>by the fire that burned in the Bush. Afflictions,</hi> and especially <hi>persecuting</hi> o<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>es, are in Scri<g ref="char:EOLhyphen"/>ptu<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>e f<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>equently set out by <hi>fire,</hi> as, <hi>The fiery tryal, the fire of Affliction.</hi> This doth not onely discover the <hi>rage</hi> and <hi>cruelty</hi> of men, but also the benefit and utility that comes to the Church by Affliction; for the Afflictions of the Church are not as <hi>consuming,</hi> but <hi>trying fire;</hi> as the fire in a Furnace is to Gold, it only takes away the dross; nor like the fire of <hi>hel,</hi> which hath heat without <hi>light,</hi> but the <hi>School</hi> of persecution hath <hi>light</hi> as well
<pb n="278" facs="tcp:44065:106"/>
as <hi>heat,</hi> the School of affliction is the School<g ref="char:punc">▪</g> of teaching, God teacheth his Saints excellent Lessons by the light of that fire, But I passe by that, I might now insist upon the third thing.—</p>
            <p>3. Consider the <hi>eminence</hi> of their preservation, <hi>It was not consumed;</hi> the Church of God was <hi>hot,</hi> but not altogether and wholly <hi>consumed;</hi> let the fire be never so hot and spreading, the Church of God shall have a <hi>being;</hi> if the Church be lesse in one place it will be greater in another; what it loses in one place it gets in another; and God will have a Name among his people on earth; A man may as well at<g ref="char:EOLhyphen"/>tempt to blow out the light of the Sun with a pair of bellows, or batter it with snow-balls, as to root the Church out of the world; for it is impossible to root Christ's Church out of the world<g ref="char:punc">▪</g> And if you take notice of particular Believers, <hi>it is not consumed,</hi> in a way of hurting and destroying them; and consider, their graces are not consumed, their welfare is not de<g ref="char:EOLhyphen"/>stroyed; this fire cannot burn them up, though it burn upon them: But as he will mittigate and allay the fire, so as that it shall not decrease their strength, so he will cleanse his people by the fire, so as that it shall burn up nothing but their drosse, and what makes them offensive unto God, and what may make them hurtful one to another. But I passe it by, these things to the second general Part, <hi>viz</hi>
            </p>
            <p>2. <hi>Moses care</hi> to observe God's admonition, <hi>That he would turn aside and see this great sight, why the bush was not burnt. Moses</hi> was an excellent Naturalist, and yet here he was posed; he could see no reason in nature by all the learning of the <hi>Egyptians,</hi> how this thing should come to passe that a flaming <hi>fire</hi> should be in a brittle <hi>bush,</hi> and yet the <hi>bush</hi> not <hi>consumed;</hi> And yet I do not conceive (as some Jesuitical Exposi<g ref="char:EOLhyphen"/>tors
<pb n="279" facs="tcp:44065:106"/>
upon the place do) that <hi>Moses</hi> did turn aside so much out of <hi>curiosity,</hi> as to <hi>understand</hi> what it was that God did intend by it, and would have him to learn by it. And doubtless when Gods works are great, our observations should not be small; when his providence is eminently lifted up, we should no be cast dawn; when the hand of God is upon us, we must not shut our eyes, I am very far from being a Phanatique, and to give credit or be led by unscriptu<g ref="char:EOLhyphen"/>ral revelation; but let me tell you, the times where<g ref="char:EOLhyphen"/>in we live are strange times, in regard of <hi>strange sights</hi> and <hi>apparitions,</hi> and I question if there have not bin <hi>some</hi> as wonderfull as <hi>this</hi> in our times, but I shall not now mention them; though it be a forfeiture of your modesty to give a reason for them, yet they do por<g ref="char:EOLhyphen"/>tend some strange things; the hand of God is not to be neglected, though it cannot be perfectly conceived; and it is the nature of a Wicked man to have <hi>Gods works far out of his sight;</hi> be sure to lay them up in <hi>your</hi> hearts, And thus far you may take notice of them, To trust that God that hath all the Elementary <hi>Me<g ref="char:EOLhyphen"/>teors</hi> in his power, and at his command; and this <hi>learn</hi> to tremble and dread before that God that hath you in his power, and can do with you and all other things as he pleases.</p>
            <p>3. You have here considerable the Admonition of God, or the Monitory precept God lays down to <hi>Moses, i. e.</hi> he forbids him to <hi>draw nigher,</hi> and then bids him <hi>to pull off his shoes:</hi> the reason of the <hi>former</hi> will be easily understood in the opening of the <hi>latter;</hi> I shall therfore in it briefly take notice of two things.</p>
            <list>
               <item>1. An Injunction, <hi>put off thy shoes.</hi>
               </item>
               <item>2. The Argument whereby he doth back this, <hi>Be<g ref="char:EOLhyphen"/>cause the place wheron he stood was holy ground.</hi>
               </item>
            </list>
            <p>For the opening of the former, the Injunction, <hi>put off</hi>
               <pb n="280" facs="tcp:44065:107"/>
               <hi>thy shoes,</hi> I shall not give the divers glosses and divers Interpretations which men, with more <hi>wit</hi> then <hi>weight,</hi> have endeavoured to make of this Scripture; he plain meaning is this, which is given us by <hi>Thed<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>et, put off thy shoes,</hi> God's scope, and drift, and i<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ent he<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>eby was, to require of <hi>Moses</hi> reverence, when he was to receive a Message of very great concernment and im<g ref="char:EOLhyphen"/>portance about his Church; the design of God was in this to prepare him to obedience, therefore God re<g ref="char:EOLhyphen"/>quires that of him then, which servants were wo<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>t to do when they came to their Lord and Master, to shew their reverence to them, servants used to come bare<g ref="char:EOLhyphen"/>foot to their Masters, to testifie reverence to the com<g ref="char:EOLhyphen"/>mands of them on whom they waited: <hi>Nudare pedes signum reverentiae.</hi> And the <hi>putting on the shoes</hi> is in Scripture, as well as among other Writers, held as a token of domination or masterly Power. Hence some conceive, <hi>Iohn</hi> spake of <hi>Christ</hi> as one that had his <hi>shoes</hi> on; and of himself, as one hat was unworth<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> to unty his <hi>shoes.</hi> And the P<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>phet <hi>Isaiah,</hi> by a sign of <hi>putting off his shoes,</hi> is commanded by God to put off his <hi>shoes</hi> from off his feet, and to walk naked and bare-foot; and he did so, <hi>Isa.</hi> 20. 2: which denoteth the <hi>servi<g ref="char:EOLhyphen"/>lity</hi> of the <hi>People,</hi> in token that God's people were to be in a low condition in captivity. So we read of <hi>Mour<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>
                  <g ref="char:EOLhyphen"/>ners</hi> in <hi>Ezekiel, chap</hi> 21. 17. <hi>that were of a low spirit,</hi> they are said <hi>to go without shoes,</hi> or <hi>unshod.</hi> And, my brethen, on the other side, when God would show the freedom of his people, and their deliverance from servitude, he is said to <hi>put shoes on their feet,</hi> Ezech. 16. 10. And the reception of the <hi>Prodigal</hi> into his Fathers house, and the freedom and priviledge his Father intended him, (acording to some learned men, intend<g ref="char:EOLhyphen"/>ed by that expression in <hi>Luk.</hi> 1. 22.) is set forth by <hi>putting on shoes</hi> upon his <hi>feet.</hi> So that I take the mean<g ref="char:EOLhyphen"/>ing
<pb n="281" facs="tcp:44065:107"/>
of this <hi>command</hi> to be so much; Shew by this thy reverence, thy humility, thy due submissiveness, thy subjection of spirit, together with thy servile readiness to do whatsoever I shall command thee. <hi>Calvin</hi> hath this Note upon the <hi>Text,</hi> if so excellent a servant of God as <hi>Moses</hi> had need to be quickened to reverence and obedience by such a ceremony, certainly we that are more backward to hu<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ility and obedience, should by our reverent behaviour, when we come into the presence of God; signifie <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> the reverence of our souls by our outward expressions, and likewise quick<g ref="char:EOLhyphen"/>en and fortifie the inward graces of our souls by the outward gestures of the body, (especially in prayer) as kneeling, and lifting up the hands, uncovering of the head, and the like; for the presence of God is <hi>great,</hi> and it's the presence of the <hi>great</hi> God indeed; we that are not only by the <hi>Law</hi> of <hi>Creation</hi> so <hi>infinitely below</hi> him, but also in regard of that illegal Law of sin, so much against him, should testifie our <hi>humility</hi> before him, and <hi>subjection</hi> to him, when he calls for it by our reverence.</p>
            <p>2. The Reason by which this is b<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ckt, <hi>Because the place wheron Moses di<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap> stand was holy ground.</hi> The mean<g ref="char:EOLhyphen"/>ing I take to be this. I<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> is holy in regard of that visible and miraculous <hi>taken, symbol,</hi> and <hi>sign</hi> of my presence that is here discovered in this Place, not because the place was (as I <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>o not understand how any place is) of its own na<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>re holy, but God did testifie, that that Place being the place of his special presence, had thereby a holinesse, there being now a sign given by <hi>God</hi> to <hi>Moses,</hi> that he was extraordinarily and miraculously there. And thus I have opened the se<g ref="char:EOLhyphen"/>cond Branch, whereon this Injunction was backt; <hi>This place was holy;</hi> so it was <hi>then.</hi> Now I do not understand how I can discourse of this so profitably unto you, concerning the holiness of places, unless
<pb n="82" facs="tcp:44065:108"/>
we take notice of the holiness of places now in the time of the Gospel, and consider, whether, and how, in these times, one place may be said to be holy or holier then ano<g ref="char:EOLhyphen"/>ther. And truly I am not put on this employment wil<g ref="char:EOLhyphen"/>lingly, nor the handling of this subject; and if it were not extorted from me by something, I do not say that I have <hi>seen,</hi> but that I have <hi>read,</hi> that was written by men, and those none of the meanest neither, the learnedst of the <hi>Papists,</hi> I should not now have chosen to have en<g ref="char:EOLhyphen"/>tred upon this task, concerning the holiness of places, in opposition to whom, I have entred upon this discourse: I will give you two expressions, which one of the <hi>devout<g ref="char:EOLhyphen"/>est,</hi> and the other of the <hi>learnedst</hi> of them hath; the <hi>learnedst</hi> of them, accounted so at least (though, blessed be God, his weapons have not been formidable to the Church) is <hi>Bellarmine,</hi> his words are these, <hi>Templum consecrandum merito venerabile &amp; divina virtute praeditum est,</hi> The Temple consecrated is deservedly holy, and ve<g ref="char:EOLhyphen"/>nerable in worship, and endowed with divine virtue and efficacy, the Temple ought to be looked upon as honou<g ref="char:EOLhyphen"/>rable and venerable. And for the other, <hi>Durandus,</hi> he tells us, <hi>So great is the Religion and Holiness of Churches, that those things should be, and may be forbidden to be done in them</hi> (he means perpetually, or else he saith no<g ref="char:EOLhyphen"/>thing, for we grant as much) <hi>which in other places may duly and lawfully be done.</hi>
            </p>
            <p>In the handling of this Question, <hi>How we are to judge and conceive of the holiness of places in the times of the Gospel?</hi> I shall endeavour, first, to explain it, and then <hi>faithfully</hi> and <hi>truly</hi> endeavour to resolve and determine the same.</p>
            <p>First then, for <hi>Explanation,</hi> I shall here endeavour to open these two things to you; first, what it is for a place to be <hi>holy,</hi> or wherein the nature of the <hi>holinesse</hi> of <hi>pla<g ref="char:EOLhyphen"/>ces</hi> consists: secondly, what that is that is the <hi>foundation</hi>
               <pb n="283" facs="tcp:44065:108"/>
or <hi>cause</hi> of the <hi>holiness</hi> of <hi>places,</hi> and both these must in our discourse, and likewise apprehension, be accurately distinguish'd.</p>
            <p>I. What it is for a <hi>place</hi> to be <hi>holy,</hi> this is two wayes to be considered: 1. generally; 2. more par<g ref="char:EOLhyphen"/>ticularly.</p>
            <p>1. More generally, The <hi>holiness</hi> of a place doth con<g ref="char:EOLhyphen"/>sist in the <hi>separation</hi> thereof, the setting it apart, the distinction and discrimination in the way of some ex<g ref="char:EOLhyphen"/>cellent preheminence, or the exa<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ting of it before and above all other places: Thus the notion of the holiness of places is taken in Scripture, <hi>Exod.</hi> 30. 31, 37, 38. you shall there read, that the Lord tells them in the 31. verse, concerning the <hi>oyntment</hi> that he prescribed, and likewise the <hi>composition</hi> of it for his service, <hi>This shall be an holy anointing <gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>yl unto me throughout your generati<g ref="char:EOLhyphen"/>ons.</hi> Now see how God doth discover this to be holy, <hi>On mans flesh it shall not be poured, neither shall you make any other like it after the composition of it.</hi> Here was a discrimination as well to the <hi>using</hi> of it, as to the <hi>making</hi> and <hi>composition</hi> of it; as none was to <hi>
                  <gap reason="illegible" resp="#APEX" extent="1 word">
                     <desc>〈◊〉</desc>
                  </gap>
               </hi> such an <hi>oynt<g ref="char:EOLhyphen"/>ment</hi> as this was, so none was to <hi>use</hi> it in their <hi>ordinary</hi> and <hi>common</hi> employment: so that now the <hi>holiness</hi> thereof did consist in the <hi>distinction</hi> and <hi>disc<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>imination</hi> of it from other <hi>uses,</hi> and likewise from all other <hi>oynt<g ref="char:EOLhyphen"/>ments.</hi> And this is further expressed concerning the <hi>holy perfumes</hi> in the 37. and 38. verses, there was to be a <hi>dif<g ref="char:EOLhyphen"/>ference</hi> between <hi>this</hi> and <hi>other</hi> perfumes; and <hi>this</hi> was the <hi>holiness</hi> thereof. And so you shall find it, not only concerning <hi>holy things</hi> but likewise concernig <hi>holy persons, Levit.</hi> 20. 24. 25. <hi>I am the Lord your God, which have separated you from other people; you shall therefore put a difference between clean beasts, and unclean.</hi> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap>, herein is the <hi>holiness</hi> of the <hi>people,</hi> that they were a <hi>diffe<g ref="char:EOLhyphen"/>
                  <gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>ced</hi> and <hi>severèd</hi> people. And hence it is you read in
<pb n="284" facs="tcp:44065:109"/>
               <hi>Deuteronomy, chap.</hi> 26. 18, 19. that <hi>God</hi> is there said to <hi>avouch his people,</hi> openly to discover himself to assert it <hi>that they are his people;</hi> their <hi>holiness</hi> was a <hi>discriminati<g ref="char:EOLhyphen"/>on,</hi> a <hi>separation</hi> from the rest of the people. And in <hi>Deut.</hi> 7. 6. and 14. 2. you have there the very same things de<g ref="char:EOLhyphen"/>scribed and discovered to you. And now for this I shall desire you to take notice of comparing two places of Scripture, which discovers the holiness of places, in <hi>Deut.</hi> 19. 2, 7. <hi>Thou shalt separate three Cities for thee in the midst of thy land, which the Lord thy God giveth thee to possesse it.</hi> And at the seventh verse, <hi>Wherefore I command thee, saying, Thou shalt separate three Cities for thee.</hi> Now you shall have this again propounded to you in <hi>Ioshua.</hi> chap. 20. 7. <hi>And they sanctified Ke<g ref="char:EOLhyphen"/>desh in Galilee in Napthaly, and Sechem in mount E<g ref="char:EOLhyphen"/>phraim, and Kiriath-arba (which is Hebron) in the mountain of Iudah.</hi> Mark the Scripture, that that was called <hi>Separation</hi> in <hi>Deut.</hi> 9. 2. 7. is here called <hi>Sanctifi<g ref="char:EOLhyphen"/>cation;</hi> therefore the word in the Hebrew is, <hi>And you shall sanctifie,</hi> or, <hi>make holy these places;</hi> that is, <hi>holy,</hi> by the <hi>separation</hi> or them unto that employment that I shall appoint. Hence a thing is said to be unholy in Scrip<g ref="char:EOLhyphen"/>ture when it is common, is not separated and set apart to holy employments and services, and from every thing that is of a civil concernment. And hence you read in <hi>Acts</hi> 10. 14. in the <hi>Vision</hi> that <hi>Peter</hi> had, God bids <hi>Pe<g ref="char:EOLhyphen"/>ter kill and eat. But Peter said, Not so Lord, for I have never eaten anything that is common or unclean.</hi> That that is <hi>unclean</hi> and <hi>unholy,</hi> in a way of <hi>legal unholi<g ref="char:EOLhyphen"/>ness,</hi> is said to be <hi>common,</hi> not set apart. <hi>Heb.</hi> 10. 29. you shall there read this notion clearly discovered to you in the New Testament, <hi>Of how much sorer punishment, sup<g ref="char:EOLhyphen"/>pose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the Cove<g ref="char:EOLhyphen"/>nant, wherewith he was sanctified, an unholy thing.</hi> An <hi>un<g ref="char:EOLhyphen"/>holy</hi>
               <pb n="285" facs="tcp:44065:109"/>
               <hi>thing</hi> is a <hi>common</hi> thing. So that now what is <hi>sanctifi<g ref="char:EOLhyphen"/>cation</hi> in the former part of the verse, is called <hi>common<g ref="char:EOLhyphen"/>ness</hi> and <hi>uncleanness</hi> in the latter part. But not to give you any more instances of this nature, the <hi>general nature</hi> of <hi>holiness</hi> is <hi>discrimination,</hi> or <hi>separation.</hi>
            </p>
            <p>2. To answer it more particularly, this <hi>setting apart,</hi> or <hi>discrimination,</hi> or <hi>separation</hi> of places for holy uses, must have these two properties.</p>
            <p>1. A place that is holy, it must have such a separation from other places, as that it must be alienated from all uses but holy uses, it must not at all be employed to civil uses, for the employing of it unto civil uses must be look<g ref="char:EOLhyphen"/>ed upon as sinful and unlawful. Thus in the Scripture, when times, things, or persons are reputed as holy, they are to be exempted from common employment; the <hi>Sabbath day,</hi> a <hi>holy day, In it thou must not do any manner of work.</hi> The <hi>Vessels</hi> and <hi>Utensils</hi> of the <hi>Temple</hi> were <hi>holy,</hi> and therefore were not to be used to ordinary uses; and this, as some think, was the great sin of <hi>Belshazar,</hi> that he would offer to drink in the Vessels of the <hi>Temple.</hi> And so the <hi>garments</hi> of the <hi>Priests</hi> were <hi>holy,</hi> and not to be used by secular persons. And the <hi>Tabernacle</hi> and the <hi>Temple</hi> were holy, and not to be used in civil em<g ref="char:EOLhyphen"/>ployments.</p>
            <p>2. More particularly, concerning this holiness, I de<g ref="char:EOLhyphen"/>sire to shew you what it is, by shewing you, it must be such a holinesse and separation, as that the <hi>service</hi> done to God in those places must be accounted and looked upon as a better service, and more accepteble, then if so be it had been done elsewhere, more acceptable to God, and advantagious to our selves. Now as places are said to be holy, in regard they are only to be for holy services, so,</p>
            <p>2. Holy in regard that <hi>holy services</hi> are <hi>only</hi> to be done <hi>there,</hi> with <hi>acceptation</hi> or <hi>advantage,</hi> at least with
<pb n="286" facs="tcp:44065:110"/>
so <hi>great acceptation.</hi> And therefore I desire you to take notice, that <hi>places</hi> in Scripture were said to be <hi>holy,</hi> which did <hi>sanctifie</hi> the <hi>Worship</hi> which was done in them, and sanctifie the <hi>Worshippers,</hi> and so the very places are part of worship: and so not only places <hi>in</hi> which God was worshipped, but <hi>by</hi> which God was worshipped. And thus the <hi>Sabbath</hi> was <hi>sanctified,</hi> and so the perfor<g ref="char:EOLhyphen"/>mance of Gods worship therein, made Gods service more acceptable and sanctified. And so the <hi>Altar,</hi> when it was holy, it made the <hi>gift</hi> the more holy and sanctified, and so the more acceptable, the <hi>Altar</hi> sanctified the <hi>gift, M<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>t.</hi> 23. 18, 19. And so the <hi>Incense</hi> was acceptable to God, as being put into such a <hi>Censor.</hi> And so the service done to God in such <hi>Garments</hi> was more acceptable, be<g ref="char:EOLhyphen"/>cause done in them which God had <hi>instituted</hi> and <hi>appoint<g ref="char:EOLhyphen"/>ed</hi> for <hi>Aaron</hi> and his <hi>Sons</hi> to wear. And so I have opened the first thing in the explanation, and that is to shew you, wherein ho<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>iness consists, and how it is that places or things may be said to be holy; and I think I have suffici<g ref="char:EOLhyphen"/>ently cleared the notion to you.</p>
            <p>2. To shew, what the <hi>cause</hi> or the <hi>foundation</hi> of this holinese is; for this, my Brethren, I shall desire you also to take notice of it more generally, and then more parti<g ref="char:EOLhyphen"/>cularly.</p>
            <p>1. More generally, That the cause and the foundati<g ref="char:EOLhyphen"/>on of a <hi>place,</hi> or any other <hi>things</hi> holiness, it is its belong<g ref="char:EOLhyphen"/>ing to God, Gods peculiar relation to <hi>it,</hi> and propriety in <hi>it,</hi> declared as he shall please: And therefore to be holy, and to be Gods, are words of the like importance, or equivolent, its being Gods, and his having a relation to it, is the foundation and cause of its holiness. And therefore if you look into <hi>Exodus</hi> 13. 2. you shall there find God commands, that <hi>they should sanctifie unto him all the first-born, it is mine;</hi> there now is that which is the <hi>cause,</hi> and <hi>reason,</hi> and <hi>ground</hi> of its being
<pb n="287" facs="tcp:44065:110"/>
               <hi>sanctified,</hi> or <hi>holy,</hi> it is <hi>God himself,</hi> God hath a proprie<g ref="char:EOLhyphen"/>ty in it. And therefore I desire you to look into <hi>Luke</hi> 2. 23. it will open this notion to you; there you shall see, that this command is again repeated, but yet in o<g ref="char:EOLhyphen"/>ther words, and therefore ye saith, <hi>As it is written in the Law of the Lord, Every male that openeth the womb shall be called holy to the Lord;</hi> that which is said in <hi>one place</hi> to be <hi>sanctified</hi> or <hi>separated,</hi> is <hi>here said</hi> to be <hi>holy;</hi> and <hi>therefore</hi> holy, <hi>because</hi> separated to God, <hi>Levit.</hi> 27. 30. <hi>All the Tithes of the land is the Lord<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>, it is holy unto the Lord;</hi> it is <hi>holy,</hi> and <hi>therefore</hi> holy <hi>because</hi> because it is the Lords. So that here is the general answer. This is the foundati<g ref="char:EOLhyphen"/>on, ground and cause of its holiness, Gods peculiar pro<g ref="char:EOLhyphen"/>priety in it, it is the Lords.</p>
            <p>2. More particularly, That the declared propriety that God hath in any place, or his relation to a place, or its belonging unto God, that is the foundation of its holi<g ref="char:EOLhyphen"/>ness. This belonging unto God, or Gods propriety in it, is declared two wayes.</p>
            <p>Its belonging unto God is declared. <list>
                  <item>1. From his presence.</item>
                  <item>2. From his Precept.</item>
               </list>
            </p>
            <p>1. By his presence. Now the presence of God that was the foundation of the holiness of a place, was two<g ref="char:EOLhyphen"/>fold. <list>
                  <item>1. Extraordinary.</item>
                  <item>2. Ordinary.</item>
               </list>
            </p>
            <p>1. The Extraordinary presence of God was by his mi<g ref="char:EOLhyphen"/>raculous Apparitions. and discovering himself by some miraculous token, vision, sign, or manifestation of his pre<g ref="char:EOLhyphen"/>sence, as now here in this <hi>burning, and not co<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>sumed <gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>ush;</hi> here was a miraculous <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>oken of Gods presence. We shall and in the fifth of <hi>Ioshua,</hi> 
               <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>nd the last verse, God commands <hi>Ioshua</hi> to <hi>put off his shooes, Loose thy shooes from off thy feet, for the place whe<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>eon thou standest is holy</hi>
               <pb n="288" facs="tcp:44065:111"/>
               <hi>ground. And Ioshua did so.</hi> And therefore, as I con<g ref="char:EOLhyphen"/>ceive, hence it is, the <hi>Mountain</hi> in which <hi>Christ</hi> was <hi>transfigured</hi> is called, <hi>The holy Mountain,</hi> 2 Pet. 1. 18. <hi>And this voyce which came from Heaven we heard when we were with him in the holy Mount.</hi> Why <hi>holy?</hi> Not as if it were <hi>holy</hi> at <hi>that</hi> time when the <hi>Apostle</hi> writ <hi>that Epistle,</hi> but it were manifest, there was an extraordinary manifestation and sign of Gods presence, and so long as this extraordinary manifestation of Gods presence con<g ref="char:EOLhyphen"/>tinued it was called <hi>holy.</hi> And this miraculous manifesta<g ref="char:EOLhyphen"/>tion of the gloriousness of Christs Godhead ceasing, the <hi>holiness</hi> of that place ceased also. And remember this place now, of Gods extraordinary miraculous manifesta<g ref="char:EOLhyphen"/>tion of himself in the <hi>Bush,</hi> was holy for that time, and no longer, wherein he did manifest himself; for otherwise, in the time of the Law, it were unholy to offer up sacrifice there.</p>
            <p>2. As the presence of God was extraordinary, so it is ordinary, which is two fold. <list>
                  <item>1. The presence of his standing residence in a place, by some visible or external Symbole; or else,</item>
                  <item>2. The presence of God is a spiritual presence, in the religious services and performances of his people, in the place of their Meetings and Assemblies. Now concern<g ref="char:EOLhyphen"/>ing the first of these.</item>
               </list>
            </p>
            <p>1. The presence of God, by the more visible and last<g ref="char:EOLhyphen"/>ing tokens of his presence, which was chiefly afforded in the time of the Levitical Pedagogue; so the <hi>Altar, Temple, Ark,</hi> and <hi>Mercy-seat,</hi> were symbols of Gods presence among that people, by them God signified his presence<g ref="char:punc">▪</g> he recorded his name there by those visible tokens of his presence; and therefore the Ark was said to be Gods face: and when the Ark was lifted up, it was said, <hi>Let God arise<g ref="char:punc">▪</g> and let his Enemies be scattered.</hi> Hence they so much rejoyced when the Ark came int<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>
               <pb n="289" facs="tcp:44065:111"/>
the City of <hi>David,</hi> because it was the sign of Gods pre<g ref="char:EOLhyphen"/>sence, and mourned when it was taken away captive. And God is said to <hi>deliver his glory into captivity;</hi> that is, the token of his glorious presence: and as long as this continued, God was looked upon as there present; and thither the people went to pray, and offer Sacrifice. And thus God more fixedly declared his durable relation to a place by these tokens, and while these continued in a place, he was looked upon to be there.</p>
            <p>2. Gods ordinary presence is considerable in the Re<g ref="char:EOLhyphen"/>ligious services of his people, and this I call the rather the more spiritual presence of God; this is that presence of God in the Ordinances, which we have, we hope, this day, and which Christ did promise, <hi>Mat.</hi> 18. 20. <hi>Where ever two or three are met together in my name, there am I pre<g ref="char:EOLhyphen"/>sent in the midst of them;</hi> not in the midst of the place, but of them, when they do perform holy and institute worship. This spiritual presence of God is that that is af<g ref="char:EOLhyphen"/>forded in the use of those Ordinances of Praying, Hear<g ref="char:EOLhyphen"/>ing, and Administration of Sacraments; his presence is there to accept of these, and to bless them, and make them operative, and to assist in these, and to enable both Mini<g ref="char:EOLhyphen"/>ster and people to go through their duty by his own pow<g ref="char:EOLhyphen"/>er. Nor can Gods presence be ordinarily expected, but in this his own way. Now then,</p>
            <p>2. You must know, that as the presence of God is the foundation of a places sanctity, and as it is several, so you must know, Gods propriety in, and relation to a place is declared by his Precept; the precept of God is Gods pro<g ref="char:EOLhyphen"/>priety in a place, as well as his presence; thus it belongs to him by command to make it holy, he may do what he will, and choose out what places he will to be holy. He to whom all things belong, surely may have some places and things more proper to himself and peculiar; so the Tem<g ref="char:EOLhyphen"/>ple of old, and the Tabernacle, those places of Levitical
<pb n="290" facs="tcp:44065:112"/>
and Ceremonial worship, was separated and set apart by God, by Divine Institution. Hence we have many com<g ref="char:EOLhyphen"/>mands.</p>
            <list>
               <item>1. God commands, th<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>t such a House, and such a Ta<g ref="char:EOLhyphen"/>bernacle shall be built, and this had been unlawfull to do, had it not been commanded.</item>
               <item>2. He directs the manner, and the mode, and that all things should exactly be done according to the pattern in the Mount. And,</item>
               <item>3. God doth command it should be in such a place, in the thrashing floor of <hi>Arumnah</hi> the Jebusite, and that place that himself had chosen.</item>
               <item>4. He commands that he will be served in these places peculiarly, rather then in any other place, he would not have these places changed for others. Herein this place typifi'd Christ, one that is onely able to make our services acceptable<g ref="char:punc">▪</g> Hence it is said, <hi>Ex.</hi> 23. 17. <hi>Three times in the year all the M<gap reason="illegible" resp="#APEX" extent="1+ letters">
                        <desc>•…</desc>
                     </gap>ies shall appear before the Lord.</hi> And <hi>Act.</hi> 27 the <hi>Eunuch</hi> there went unto that place that God had com<g ref="char:EOLhyphen"/>manded.</item>
               <item>5. He doth command, that he would have these places reverenced, and no civil employments used there when the holy service was doing, and that after the service was done, at that very time the place should be only for God.</item>
               <item>6. And lastly, He annexed a promise unto that place, that he would accept of a duty done there rather then in any other place, even because it was done there; hence they prayed in the Temple, rather then in their private houses, <hi>Lu.</hi> 2. 27 and when they could not be present, by reason of Gods providence, in the Temple, if they do but look to the City and the Temple God accepted of their duty, 1 <hi>Kin.</hi> 8. 44 48 So that God did promise, that that place that he had instituted for his worship and service, that the service per<g ref="char:EOLhyphen"/>formed there should be more acceptable to him then else<g ref="char:EOLhyphen"/>where. This shews the reason and foundation of a places
<pb n="291" facs="tcp:44065:112"/>
holiness the precept of God, &amp; the promise &amp; presence of God. And thus I have open'd to you the second thing. Now having thus explained and opened the Question to you.</item>
            </list>
            <p>2. I come to resolve the Question, according to what I think in my conscience to be the truth of God; and this I shall do two ways.</p>
            <list>
               <item>1. By granting that which must not be denied.</item>
               <item>2. By denying what must not be granted.</item>
            </list>
            <p>1. By granting what must not be denied; and here I grant willingly these four things.</p>
            <p>1. That in the time of the Gospel, it is not only lawful, but it is often very commendable and necessary, to design and dedicate places unto God. Now when I say, it is law<g ref="char:EOLhyphen"/>ful to design them, and to dedicate them. I pray you bear me witness, I do not say it is lawfull to consecrate them, or to sanctif<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>e them; and say, it is lawfull to design and dedicate them. Now for this take not<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ce, that be<g ref="char:EOLhyphen"/>tween 1. the designing and appointing of a place; 2. the dedication of a place: and 3. the consecrating of a place, there are these differences.</p>
            <p>1. Concerning the designation of a place; Then is a place designed, when it is appointed to be made use of for the most convenient for such a service, as <hi>Tuesday</hi> and <hi>Wednesday</hi> may be appointed for Lecture<g ref="char:EOLhyphen"/>dayes, not consecrated. Now you must know, that this designation of a day may be altered, and so may a place; if such a place be designed, it is in our power to make use of it, so as to leave off the use of it when weplease.</p>
            <p>2. As to dedication, I mean so lawfully to dedicate a place, which is of our own right to dispose of; so to de<g ref="char:EOLhyphen"/>dicate it, as not again to be able to revoke it, or call it back from such a use and purpose. It is lawfull and com<g ref="char:EOLhyphen"/>mendable for a rich man, to dedicate so much ground or money, for building a House for a Free-School, or for the poor, and to give it away from our selves, and from
<pb n="292" facs="tcp:44065:113"/>
our own right and power; and if so be that a man hath power or propriety over a place or thing, it is lawful for a man to alienate such a thing. And yet this you must know by the way, that this Dedication that now is in the time of the Gospel, doth very much differ from that De<g ref="char:EOLhyphen"/>dication of Free-will-offering unto God in the time of the Law; for they were dedicated to God in the time of the Law immediately, that is, to his immediate Worship; it was part of Gods Worship, it was a part of Religion to do that thing: whereas it is not now dedicated to the immediate worship of God, but it is dedicated immedi<g ref="char:EOLhyphen"/>ately to such a Parish, or Minister, or Place, or company of People, that we have a good will to gratifie; and so it more remotely redounds to God's glory, not immediate<g ref="char:EOLhyphen"/>ly: For God hath not declared in his Word the same ac<g ref="char:EOLhyphen"/>ceptation in the Gospel of things done in an immediate way, as he had in the time of the Law, of which accepta<g ref="char:EOLhyphen"/>tion now we have no such promise. And therefore it is observable, as one speaks concerning that Benefactor in the Gospel to the <hi>Iews, He hath loved our Nation, and builded us a Synagogue,</hi> it is not said, <hi>for God;</hi> but <hi>for us;</hi> This man out of love to us hath bestowed these things to God; which, though a giving our selves out of our own power, yet it doth differ from the Free-will-offering in the time of the Law. Ay, but now, Sirs, ye must know, that sanctification, or consecration, that is a great deal more; when we sanctifie a thing, or consecrate a thing, this thing that is so consecrated, it is so holy, that there must nothing at all of unholiness, or of a civil or secular employment and concernment be done in it. Now we do not dedicate a thing, but there may be secular things in an ordinary and civil way done in them; and our ser<g ref="char:EOLhyphen"/>vices are not more acceptable for the place, nor the pla<g ref="char:EOLhyphen"/>ces less holy because of those civil employments. There is the first concession, that in the time of the Gospel there
<pb n="293" facs="tcp:44065:113"/>
may be a designment and dedicating of places, and it is not onely lawfull but commendable.</p>
            <p>2. I grant, that in times of the Gospel, some places are to have Religious services performed in them, rather then in other places; I mean, places of natural conveni<g ref="char:EOLhyphen"/>ency and fitness for the meeting of people together, whereby they may be free from disturbance, from the vio<g ref="char:EOLhyphen"/>lence of Enemies, and from tempestuous weather. As pub<g ref="char:EOLhyphen"/>lick meetings, whereby we have the society of Gods peo<g ref="char:EOLhyphen"/>ple, their examples to stir us up to zeal, and their joynt help in Prayer and holy performances, to go along with us, that we may joyn our forces together and with a great force wrestle with God, and overcome him which is in<g ref="char:EOLhyphen"/>vincible. And therefore, my Brethren, I desire you to bear me witness this day, that I plead for publick Ordi<g ref="char:EOLhyphen"/>nances, and for the purity of Gods Ordinances to be ad<g ref="char:EOLhyphen"/>ministred in publick places, rather then other places, so that I do here profess, that I do avowedly and openly de<g ref="char:EOLhyphen"/>clare my judgement to be for publick meetings in pub<g ref="char:EOLhyphen"/>lick places, and the purity of God's Ordinances, if they may be enjoyed without humane mixture, which may hurt and pollute them.</p>
            <p>3. I grant, that in the time of holy service, we are not then to use secular employments at that time in those pla<g ref="char:EOLhyphen"/>ces, as eating, drinking, and talking, it being unsuitable to the work in hand, and howsoever they may be lawfull at another time, yet unlawfull then, because against the Apostles command, <hi>Let all things be done in decency, and in order;</hi> and that which is unsuitable to the commands of God, the taking his Name in vain. My Brethren, I will go further with you, we are to abstain from all other Religious services, when not in season; and therefore when the Minister is in Preaching, we must not run into our places and kneel down, as some people do, and fall a Praying. And I cannot but wonder, that they that do so
<pb n="294" facs="tcp:44065:114"/>
much cry up Uniformity and Sanctity of places, that yet they should confute their judgement by their practice, that they should pray secretly when the whole Congre<g ref="char:EOLhyphen"/>gation is a praying vocally; and it may be the Congre<g ref="char:EOLhyphen"/>gation is singing a Psalm, or the Minister Preaching, and then they go to their Prayers; I pray where is the Uni<g ref="char:EOLhyphen"/>formity, Decency, and Order they so much stand for.</p>
            <p>Lastly, I grant, that after the performances of holy du<g ref="char:EOLhyphen"/>ties, in places wherein we meet for the worship and ser<g ref="char:EOLhyphen"/>vice of God, it is our duty to abstain, not onely from fil<g ref="char:EOLhyphen"/>thy and indecent actions of a natural or moral filthiness, unseemly, as looked upon by men against God's Law; but from all those civil, moral, lawfull actions, at other times, that may reflect any dishonour upon the work that hath been done, or upon the work that shall be done, or that may render the place unmeet for religious services afterwards: And this is that that one calls a Negative, or a Privative reverence, a reverence, or not doing something, not because the place is more holy, but for decency and order, considering the religious duties per<g ref="char:EOLhyphen"/>formed in that place. So that things subservient to Reli<g ref="char:EOLhyphen"/>gion call for a Negative reverence, and are not so to be used, as that the Religious services which are there per<g ref="char:EOLhyphen"/>formed and transacted, should be made disgracefull and dishonourable; as the Bread of the Sacrament, after the Sacrament is done, is not lawfull to be cast unto unrea<g ref="char:EOLhyphen"/>sonable creatures, because it reflects dishonour upon the religious service which we were before doing; so, dirty water is not to be put into the Communion Cup, not that the Cup is holy, but because it is a reflection of dis<g ref="char:EOLhyphen"/>grace upon that holy service wherein that Cup is made use of; and that Cup is not to be made use of to drunken<g ref="char:EOLhyphen"/>ness. But in all this bear me witness that I say, all this is but a civil reverence, and so due to any place where there is any honourable Convention, as in the Parliament<g ref="char:EOLhyphen"/>house,
<pb n="295" facs="tcp:44065:114"/>
or presence-Chamber, or the like. Having yielded this.</p>
            <p>2. I must come now to deny what must not be grant<g ref="char:EOLhyphen"/>ed; and I likewise deny four things.</p>
            <p>1. It is not now in the times of the Gospel in any mans power to set apart a place for Religious duties, so as that it should be unlawful upon a due occasion to use it for civil imployments, or that it should be alwaies unlaw<g ref="char:EOLhyphen"/>ful to alienate to other uses, besides those uses that are Divine; the Bread and Wine sanctified by Gods own in<g ref="char:EOLhyphen"/>stitution by the Minister, after the publick use and admi<g ref="char:EOLhyphen"/>nistration of them in the Ordinance, are not only holy but they may be eaten in a civil use and way as our ordi<g ref="char:EOLhyphen"/>nary and common food: The Synagogues among the Jews were as holy as our Churches, they were for holy duties, as Prayer, Preaching and the like, and dedicated to Gods Worship, and yet you must know there are civil imploy<g ref="char:EOLhyphen"/>ments used in those places after the Religious Worship was done; and therefore in <hi>Matth.</hi> 23. 34. saith our Saviour, <hi>some of them you shall scourge in your Synagogues.</hi> Hence we use to keep Courts and Consistories in Churches amongst us, and some of them none of the best, and and we use here among us in this City constantly in our Churches, (and I doubt not but it is lawful) for an Al<g ref="char:EOLhyphen"/>derman in his Ward to meet about secular business, as to choose Common-Council-men, or the like. But where there hath been a dedication of a place to Gods worship, it is only God that can make it so holy, as that it should be sinful to employ it to other uses, and if the Gover<g ref="char:EOLhyphen"/>nours of the Church upon due occasion and reason shall substitute other places more fit then the former for Di<g ref="char:EOLhyphen"/>vine Worship, then the <hi>former</hi> places may return to their former proper uses; but it is not so in things consecrated by God: If the Font, Table, or Pulpit wax old, they may be laid aside and looked upon as common
<pb n="296" facs="tcp:44065:115"/>
things, and may be used for other imployments; and suppose the Surplisse be a lawful garment in Gods wor<g ref="char:EOLhyphen"/>ship, (which yet I am perswaded none of you believe) doubtless it is not to be burned when it is old and past wearing, and the ashes put into a pot or some such like thing, and be buried under the Altar, but it may be u<g ref="char:EOLhyphen"/>sed as other linnen may. And so the common Utensils, as the Cup and the like, when they are come to be old, they may be used to other imployments without fear of sin. And therefore it is an excellent speech of one, saith he, so to Consecrate moveable or immoveable goods, as that it should be a sin for the Church to use them in any secular imployments, it is an execrable and abominable Superstition: God hath not consecrated a<g ref="char:EOLhyphen"/>ny thing in the Gospel <hi>so,</hi> as that it is a sin to use it otherwise. It was a sin in them to make use of the Cups in the Temple in any secular way, but it is not so for us: the reason is, because those things were set apart by Gods own Institution: but there can be nothing so consecra<g ref="char:EOLhyphen"/>ted by men, as that it may <hi>not be made use of</hi> in secular things without sin.</p>
            <p>2. A second thing I deny is, That no place now in the time of the Gospel hath such an holiness either from the Institution or Use, as to sanctifie or make more ac<g ref="char:EOLhyphen"/>ceptable or effectual the services therein performed: This is not in the time of the Gospel: God is present at places of Religious performances, not with respect unto the Place, but the performance by him instituted and injoyned; and therefore he doth not say, <hi>Where two or three are met together I will be in the midst of that place,</hi> but <hi>among them.</hi> God will be present in the place for the Duties sake, not among them for the Places sake, but the Duties sake in the place, to bless the Ordi<g ref="char:EOLhyphen"/>nance for his own Institutions sake<g ref="char:punc">▪</g> Prayers and other Duties in the Ceremonial Law were regarded for the
<pb n="297" facs="tcp:44065:115"/>
places sake, but now we must abhor this piece of <hi>Iudaism!</hi> For a man to set a place apart by Consecration, that this place makes the duty any thing the more excellent or acceptable to God, this is to make the Traditions of men equal to the Institution of God. The Temple sanctifi<g ref="char:EOLhyphen"/>ed the duty, but not the Synagogue, and the Altar did sanctifie the gift, and the person, and service, because it was by Gods Institution, and so the Temple and Altar did add efficacy and worth to the work; but for men to consecrate the Church, it is to make the appointment of men equal with the Institution of God. Our Churches and Meeting-places are not holy (if they be holy at all) without relation to the duties performed, but our duties are holy without relation to the Church or the place. None but God can consecrate a place to be an effectual means of worship: The Jews worshipped God by the Temple, but we worship God in the Church; as the place doth afford a natural conveniency for our meeting together; the place then hath no influence at all upon our duties, and if any of you should think so, you erre ex<g ref="char:EOLhyphen"/>ceedingly: It is but only a <hi>Physical</hi> Act of duty, or a na<g ref="char:EOLhyphen"/>tural <hi>Adjunct</hi> of duty, which is but at most helpful to the bodies conveniency.</p>
            <p>3. The third thing I deny is this, That there is no place <hi>so</hi> holy as to exclude another place from being <hi>as</hi> holy in a way of proper sanctity and holiness, which we have been now opening. God now makes not one place properly more holy then another; there is not now properly any religious difference of places. We have not now the Precept of God to sanctifie and separate one place from another, to prefer one place before another; we have not now the miraculous presence of God, his appearing as at the bush. God hath not given us under the <hi>Gospel</hi> those Symbols of his standing presence and residency, as by the <hi>Ark,</hi> and <hi>Mercy-Seat,</hi> and <hi>Altar</hi> of
<pb n="298" facs="tcp:44065:116"/>
old he <hi>gave</hi> unto <hi>his people.</hi> And as for his Ordinances, if they make a place holy in regard of performance of duty to God there, and his spiritual presence in that place, then my Parlour, Chamber, or Closet are holy where I use to pray, and where God doth afford his assisting blessing and comforting presence: So that if you make the spiri<g ref="char:EOLhyphen"/>tual presence of God to make a thing holy, in regard of Gods spiritual presence going along with those services, then your <hi>Houses</hi> are holy, and the <hi>Field</hi> is holy where you walk when you <hi>meditate,</hi> and <hi>praying</hi> by the <hi>River</hi> side makes it holy; Humane consecration makes no place truly holy. If the spiriturl presence of Christ makes one place more holy then another, <hi>then</hi> the <hi>Com<g ref="char:EOLhyphen"/>munion-Table</hi> and <hi>Font</hi> are more holy then <hi>another</hi> place in the <hi>Temple.</hi> And so when Gods presence hath been enjoyed at the <hi>Font,</hi> that is more holy then the <hi>Commu<g ref="char:EOLhyphen"/>nion-Table,</hi> and so when the presence of God hath been enjoyed at the <hi>Communion-Table,</hi> that is more holy then the <hi>Font,</hi> and so you must bring in <hi>Iudaisme.</hi> If the presence of God makes a thing holy; <hi>a new Communion-Table</hi> upon which the Sacrament was never administred<g ref="char:punc">▪</g> cannot be <hi>so</hi> holy as the <hi>old Table.</hi> Nay, by <hi>this</hi> the <hi>mouths</hi> of the Communicants are holy, having eaten the <hi>Bread</hi> and drank the <hi>Wine</hi> which was dedicated to an ho<g ref="char:EOLhyphen"/>ly use, and so it will be finful for you to eat any other food. I conclude all with this, That the difference and ho<g ref="char:EOLhyphen"/>linesse of religious places in the times of the Gospel, is not given but taken away by the Gospel. 1 Tim. 2. 8. <hi>I will therefore that men pray every where, lifting up holy hands without wrath and doubting.</hi> You may pray, and that with as much acceptableness to God in <hi>one</hi> place as in <hi>another.</hi> John 4. 21. Christ saith, <hi>The time comes when you shall neither in this Mounta<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>n, nor yet at Ieru<g ref="char:EOLhyphen"/>salem, worship the Father:</hi> That is, Gods worship and service shall not he <hi>confined</hi> and <hi>limited</hi> to <hi>those</hi> places,
<pb n="296" facs="tcp:44065:116"/>
as if others were not as <hi>good</hi> and <hi>holy</hi> as they. 1 <hi>Cor.</hi> 1. 2. <hi>To them that are sanctified in Christ Iesus, called to be Saints, with all that in every place call upon the name of Iesus Christ our Lord, both theirs and ours. One</hi> place for the calling upon Christ is as good as <hi>another,</hi> and therefore, <hi>Where two or three are gathered together, I will be in the midst of them.</hi> And this is foretold in <hi>Zeph.</hi> 2. 11. and in <hi>Mal.</hi> 1. 11. So that <hi>this</hi> is the <hi>sum</hi> of all, Gods institution makes the Sabbath holy: And the Bread and the Wine set apart by Gods own Institution, <hi>after</hi> the <hi>duty,</hi> may be used in <hi>secular</hi> uses. But lastly, to name no more, no place is so sanctified by God, as that after the ceasing of that presence of God, any holiness should belong unto it; as now, when the signs of Gods presence ceased and was gone, the holiness of that place was gone, and <hi>then</hi> it was <hi>lawful</hi> for <hi>Moses</hi> to <hi>put on his shooes.</hi> And so when Gods presence ceased in the <hi>Ark,</hi> the <hi>Altar,</hi> and <hi>Mercy-seat,</hi> the places became no other then secular and civil. And now for us to go about (as the <hi>Papists</hi> do) a Pilgrimage to <hi>Ierusalem,</hi> as if that place had any more holiness then others, is a foolish and abominable thing: How many bloudy Battels have been fought, to the disgrace, as well as losse of Christianity, for the re-gaining of the Holy-land.</p>
            <p>Nay let me add, <hi>those</hi> places where the presence of God hath been formerly, when it hath been taken away and those places have been used to Idolatry, they are the worse, and the more unholy; for this is turning the House of God into vanity.</p>
            <p>The conclusion of all is this: whatever places are in holy duties, out of them they loose and leave all their <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>oliness, and therefore I say, it is boldness for us to go about to tye Gods presence to a place where God hath <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ever tyed it, I cannot but wonder how it is possible for <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> of reason and learning to be so blind, as to hold<g ref="char:punc">▪</g> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap>
               <pb n="300" facs="tcp:44065:117"/>
the Lords day (which was set apart by God for the Sab<g ref="char:EOLhyphen"/>bath, as you may see in the fourth Commandment, and afterwards by Christ and his Apostles which doth amount to no lesse then an Institution) is not holy after the Ser<g ref="char:EOLhyphen"/>vice or Sermon is ended, but then you may go to play at Foot-ball, and Cudgels, and Drinking, and what not, and yet that they should say, that the place of performing re<g ref="char:EOLhyphen"/>ligious duties in, is so holy after religious performances, as that you cannot come into it without bowing the knee, and putting off the hat, and bowing to the Altar and Communion-Table, and the like; this I cannot apprehend how it should be, and I wish any of you that are of this mind would in private give me your reasons for it, why it should be so.</p>
            <p>Now having explained the point, and given you a re<g ref="char:EOLhyphen"/>solution of the question, in these prrticulars, give me leave to wind up all wich some Uses.</p>
            <p>First, We infer the great difference that is between sanctity of places under the Old Testament, and sanctity and holiness of places under the New Testament: they under the Old Testament had the immediate presence of God, the standing Symbols and visible signs of his presence, so long as these lasted: which was set apart by Gods special Commandment, and so they were holy, though they were not employed in a way of worship, but you cannot say so now, our places for performance of holy duties have no such holiness, places now differ from pla<g ref="char:EOLhyphen"/>ces then.</p>
            <p>Secondly, By way of inference, I note the great good<g ref="char:EOLhyphen"/>ness of God to give us such a sweet and gracious indul<g ref="char:EOLhyphen"/>gent dispensation in the time of the Gospel under the New Testament, as that he doth not tye us to Ceremo<g ref="char:EOLhyphen"/>nies or places, he doth not bind us as he did the Jews, to go three times in the year to the furthermost part of the Nation to worship: No my Brethren, no Land, <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap>
               <pb n="301" facs="tcp:44065:117"/>
ground is now unholy, as famous old Dr. <hi>Raynolds</hi> said, every place is now a <hi>Iudea,</hi> no Coast but is a <hi>Iudea,</hi> every house is a <hi>Ierusalem,</hi> every Congregation is now a <hi>Zion:</hi> see here the goodness of God in indulging of us so far as to take any service done by us in a solemn and real man<g ref="char:EOLhyphen"/>ner, as if it had been done in those places which were for<g ref="char:EOLhyphen"/>merly appointed for it to be done in.</p>
            <p>Thirdly, I infer hence, there are several persons to be reproved.</p>
            <p>1 We find hereby that all the holiness of reliques of Saints doth fall to the ground: and we see the folly of those that make Pilgrimages unto Saints and Reliques as the Papists do: there was a time (say they) when such a Saints reliques were laid up in such a place, and these are more holy then other places: so that this you see falls to the ground in it self: I might tell you concern<g ref="char:EOLhyphen"/>ing their lying about their Reliques, as one aid, that there were as many Reliques as would fill an hundred Carts: but supposing so, all that would not make the place the more holy.</p>
            <p>2. Hence the Superstition of those is to be reproved, which put holiness in places of burial<g ref="char:punc">▪</g> and make it more holy to be buried in one place then in another: it is more holy (say they) to be buried in the Church then in the Church-yard, and more holy under the Communion-Ta<g ref="char:EOLhyphen"/>ble then any other part of the Church.</p>
            <p>3. This reproves them which cannot pray any where but in the Temple, and they that use private prayer in Churches: If you have houses and rooms at home, what is the reason that if <hi>Pauls<g ref="char:punc">▪</g>
               </hi> or any other Church, stand open, you must run in thither, and drop down behind a Pillar to say your Prayers?</p>
            <p>4. This reproves them that have reverence to<g ref="char:EOLhyphen"/>wards any place more then another, as if they did deserve more holinesse in one part then in another,
<pb n="302" facs="tcp:44065:118"/>
as bowing to the Altar or Communion Table, or the like.</p>
            <p>5. It reproves those that have reverence for sci<g ref="char:EOLhyphen"/>tuation of these places, they must stand East and West, and why not North and South? all these things fall off like fig leaves; if what I have said be true, that there is no holiness in places, and this I have made known to you not only as my judgement, but as my duty.</p>
            <p>Now for Exhortation, I shall desire you to take notice of four things, and I have done, and shall leave you to God, and commit you to the word of his grace. If this be so, that there is no holiness in places, then first of all be the more encouraged to serve God in your fami<g ref="char:EOLhyphen"/>lies, in those places where God hath set you, where God is as well pleased with your service as in publick places<g ref="char:punc">▪</g> serve God upon your knees with devotion, humility and reverence. And therefore, though I am a<g ref="char:EOLhyphen"/>gainst Superstition, and Popish practises, and those wicked cursed traps of Innovations, that the men of the world have disturbed the Church of God with: yet I am against putting on your hats in Prayer, and sitting in Prayer. Those that are for holiness of places, do not, with <hi>Abraham,</hi> in every place they come build God an Altar. But let <hi>us</hi> in every closet and room build God an Altar; let no morning nor evening go without a prayer in thy family, pray often, and pray continually, let your houses be as so many Churches, as you read in <hi>Rom.</hi> 16. 5. <hi>Likewise greet the Church that is in their house:</hi> and in the second verse of <hi>Philemon</hi>'s Epistle, <hi>To the Church that is in thy house;</hi> there the houses of the Saints are called Churches. This will bring a blessing up<g ref="char:EOLhyphen"/>on your families: And if you be not willing to have that curse denounced against you, (in <hi>Ier.</hi> 10. 25. <hi>Pour out thy fury upon the Heathen that know thee not, and upon the families that call not upon thy name</hi>) then neglect not
<pb n="303" facs="tcp:44065:118"/>
family prayers; be much in prayer, and pray with fre<g ref="char:EOLhyphen"/>quency and encouragement, because God binds you to no place.</p>
            <p>The second Exhortation is this, Labour to promote <hi>personal holiness,</hi> as well as <hi>family devotion:</hi> I am a<g ref="char:EOLhyphen"/>gainst local holiness: As one said (that I heard once when I was a youth) Happy are those garments that can carry away any of the <hi>dust</hi> of the Temple; but they think not that many of their garments are unclean in wallowing in the mire of sin. But I say, do you labour to promote holiness in your lives, in your hearts and conversations: The <hi>holy Ghost</hi> saith, <hi>Unless you be pure in heart, you shall not see God.</hi> And therefore put away sin, for if you regard iniquity, God will not hear your prayers: It is not your ducking, or bowing, or cringing, never so much or your going with your hat off through the Church, that will make God hear your prayers; these will but disho<g ref="char:EOLhyphen"/>nour you, because you live not accordingly.</p>
            <p>5. Love the holiness of the living members, be not so much in love with the holiness of wood and timber, bricks and stones; but wheresoever you see the Image of Christ, be in love with that soul; whereever the presence of God shines, and whereever thou seest one that gives up himself to God in holy duties, do thou say, Oh! my soul, delight to come into the company of these men. <hi>The righteous is more excellent then his neighbour.</hi> If there be a heaven upon earth, I tell you it is in the company of god<g ref="char:EOLhyphen"/>ly men. I remember a famous man hath this expression, saith he, When I was in the company of the Saints and people of God, I was as a living coal; but when I was se<g ref="char:EOLhyphen"/>parated from them, and was among the wicked, swearers and drunkards, me-thoughts there was a spiritual cold<g ref="char:EOLhyphen"/>ness and frozenness went over my soul. Though the people of God are best companie in hea<g ref="char:EOLhyphen"/>ven, yet they are very good companie here
<pb n="304" facs="tcp:44065:119"/>
on earth: And Christians should stir up one another, and be provoking one another to love and good works; and where ever you have grace, be sure to impart it. En<g ref="char:EOLhyphen"/>deavour to love the holiness of Saints, and be willing to impart your experiences to others, for this is your duty. Do not make a Monopoly of holiness, but carry company with you to Heaven.</p>
            <p>Lastly, to name no more, labour to preserve the holi<g ref="char:EOLhyphen"/>ness of Gods <hi>true Institutions,</hi> those things which are of a divine consecration. What is <hi>humane</hi> consecration without <hi>divine</hi> institution? The <hi>Sabbath day</hi> is of <hi>di<g ref="char:EOLhyphen"/>vine</hi> institution, labour to keep it holy; this is a <hi>holy-day</hi> indeed, and <hi>this</hi> labour to keep your families from profa<g ref="char:EOLhyphen"/>ning of; but for other <hi>holy dayes</hi> and <hi>holy things,</hi> they are much alike for <hi>holiness:</hi> The Lords day is a holy day in<g ref="char:EOLhyphen"/>deed, and for shame do not let your children gad abroad on this day. Truly, I do verily believe, that though here be a great company of people in the Congregation, yet they are but a handful in comparison of what are drinking in Ale-houses, and whoring, and walking in the field, that one can hardly get home to their house for the crowd of people that are going thither. For shame let not <hi>this</hi> be told in <hi>Gath,</hi> nor published in <hi>Askelon.</hi> What! shall we stand up for the holiness of <hi>places,</hi> and yet op<g ref="char:EOLhyphen"/>pose the holiness of the <hi>Lords day,</hi> which God hath en<g ref="char:EOLhyphen"/>joyned and instituted? Oh! that the <hi>Magistrates</hi> of <hi>London;</hi> O<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>! that <hi>Englands King;</hi> Oh! that <hi>Englands Parliament</hi> would do something for the reformation of this to oppose wickedness and prophanesse, which will otherwise bring upon <hi>us</hi> the judgement of <hi>Sodom</hi> and <hi>Gomorrah,</hi> and make us guilty and worthy of a thousand punishments. And labour by prayer in your families to overcome that flood of prophanesse, which you cannot by your strength prevent. And then for the Sacraments of Christ, <hi>Baptisme</hi> and the <hi>Lords S<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>pper,</hi> these are Ordi<g ref="char:EOLhyphen"/>nances
<pb n="305" facs="tcp:44065:119"/>
of Gods appointment, they are holy, and there<g ref="char:EOLhyphen"/>fore should not be given to those that are unholy; and yet those who are so much for the holinesse of places, do not care who come to the Sacrament, if they have but a nose on their face, they shall come and partake of the Ordinances, let them be what they will; this is to prefer mans institution before Gods institution. And then for the Lords Message and Word, that is a holy thing, and therefore love his Messengers: the Messengers of God<g ref="char:punc">▪</g> delivering his Message with fear and reverence, you are to hear them with the same fear and reverence, and re<g ref="char:EOLhyphen"/>solution to be holy, as if Christ were present. And for the Word of God, it is not enough for you to have a choice Sentence written upon the walls of your Churches, but let Gods Law be written in your hearts and conscien<g ref="char:EOLhyphen"/>ces, and practised in your lives, that all the world may see you live as men dedicated to the true God, in all the du<g ref="char:EOLhyphen"/>ties of his wayes and obedience. Many of these things might have been inlarged. What I have given you with the right hand, I pray you, Christians, do not take with the left, for if you do; you will make your selves guilty of a double sin.</p>
            <list>
               <item>First, Because you do not obey the truth you hear.</item>
               <item>And secondly, For putting a wrong construction upon it.</item>
            </list>
            <p>But I have better hopes of you, my Beloved Hearers, and hope that the Lord will be better unto your souls then his <hi>Ministers, Word,</hi> or <hi>any thing</hi> else can be. God blesse you and his Ordinances, and discover his mind and will at this time to you.</p>
         </div>
         <div type="prayer">
            <pb n="306" facs="tcp:44065:120"/>
            <head>Mr. <hi>Jenkins</hi>'s Prayer after Sermon.</head>
            <p>
               <hi>O</hi> Lord our God thou art never weary of doing us good, if we ei<g ref="char:EOLhyphen"/>ther consider the mercies thou givest to us, or the miseries that thou keepest from us, that yet we have another opportunity of drawing nigh to thee; we beseech thee, O Lord, let not our mis-interpreting of such opportunities as these are, cause thee to take them from us, or thy self from them; if thou dost Lord, we cannot but justifie thee, and abase our selves, and lie low before thee because we have sinned a<g ref="char:EOLhyphen"/>gainst thee; O Lord we bless thee, that we are yet alive to bless thee, that yet we have not sinned our bodies into a cold grave, nor our souls into a scorching Hell: thou givest us our beings, if thou withdraw thy self, we cease to be, and shall return to our first nothingness, from whence we came: the living, the living they praise thee; as if we know our own hearts, we desire to do at this time. Praised be God for Iesus Christ, that he died and rose again, and is now a pleading at thy right hand for poor sinners. Praised be God that he is offered to us, for his sake, O God pardon all our sins: let our lusts die, that would not let the Lord of life live; let not any one of them live one quiet moment in these hearts of ours; let us give up our selves, and all that we are or can do to the purpose of thy praise: we beseech thee prepare us for a blessed eternity, that we may not be ashamed before thee, nor ashamed of thee nor thy wayes, in the midst of a crooked, perverse, unclean, idolatrous generation: Dear Father, we most humbly pray thee prepare us for communion with thy self; assist us in the ensuing duties of this day, let all the work be done by thee, let all the praise redound unto thee: prepare us by hearing, for prayer, by both, for practice, by all, for glory; Lord set up thy truth, ruine <hi>Babylon,</hi> build up <hi>Sion,</hi> delight yet to dwell in the midst of us; and do us good, though we are a sinful, back-sliding, God-provoking Nation: Mayest thou not say of us as of old, what couldst thou have done more for us then thou hast done? yet how ill have we requited thee for all thy benefits. Poure down the richest showers of thy choicest blessings, upon the head and heart of our Dread Soverain <hi>Charles</hi> the Second, by thy especial grace of <hi>England, Scotland, France,</hi> and <hi>Ireland,</hi> King, as follows in his Royal Title, inrich his noble Soul with all the graces of thy most holy Spirit, the Lord make him as holy, as high, that he may as much exceed in goodness as in greatnesse: O Lord, give him a Spirit of Wisdom to know how to go in and out before this great people, and be able to discern between friends and flatterers: O that he may be a
<pb n="307" facs="tcp:44065:120"/>
true friend to thy friends, and a real enemy to thy enemies; the Lord make him the most glorious Instrument for promotion of the power of godliness that ever sway'd the Scepter in these Lands, that under him we may live a peaceable and holy life in all godliness and honesty. O Lord, bless him in his Royal Consort Queen <hi>Katharine<g ref="char:punc">▪</g>
               </hi> the Illustrious <hi>James</hi> Duke of <hi>York;</hi> the Lords of his Majesties most Honourable Privy Council, the God of all grace give them graces suitable to that high and honourable imployment thou hast intrusted them with<g ref="char:punc">▪</g> do thou rule our Rulers, and teach our Senators wisdom; any that are in authority over us, give them to improve their power for thee: blesse the Nurseries of learning, <hi>Cambridge</hi> and <hi>Oxford;</hi> Dear Father, bless all thy faithful Ministers, thou that art the Lord of the Harvest, send forth Labourers, and keep out loyterers, preserve those that are, that they may be faithful to thee, and to those over whom thou hast made them Overseers, that they may neither be ashamed of thee, nor thy ways, truths, worship, however stiled and disowned by men. O re<g ref="char:EOLhyphen"/>member thy ancient people the Iews, call in the fulness of the Gentiles, that we may be all one Sheepfold under thee the great Shepherd of Souls. In mercy look down upon this great City, bless the Governour and Government thereof, that thy Sabbath may be more strictly obser<g ref="char:EOLhyphen"/>ved, that piety may be more encouraged, and profanes<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> discouraged in the midst of us. Blesse this great Congregation, let them be all taught of God, and more truly find that thou wert speaking to the heart, when that a poor worm was speaking to the ear; Bless them in their basket and their store, but especially in their souls, let them grow heaven-ward; every one that hath spread a Bill before us, do thou read them over, and be a present help according to their several wants and necessities. O God pardon all our sins, bottle our tears, rebuke the Tempter, reform our lives, and save our souls; that by all these en<g ref="char:EOLhyphen"/>joyments, we may be the more fitted for an immediate un-interrupted enjoyment of thy self in glory, whereas there shall be no more tears in our eyes, neither shall there be any more sin in our souls; these and whetever else thou in thy wisdom sees necessary and good for us, we most humbly beg in the Name and for the sake of our dear and blessed Redeemer Iesus Christ the righteous, for whom we bless thee; to him together with thy self, and God the Holy and ever blessed Spirit the Comforter, we desire to be inabled to render as we acknowledge to be most due, all honour, praise, power, might, Majesty and dominion from us and all thine now and for evermore,</p>
            <closer>Amen.</closer>
         </div>
         <div type="prayer">
            <pb n="308" facs="tcp:44065:121"/>
            <head>Dr. <hi>Manton's</hi> Prayer at <hi>Covent-Garden.</hi>
            </head>
            <p>OH Lord God, all that we can do, is-nothing of our selves, we can do nothing, oh let us have the gracious assistance of thy Spirit at this time, let thy love constrain us, say unto us, <hi>thou art our salvation.</hi> Do not say, that <hi>we shall fill up the measure of our iniquities, and there shall be no hope for us.</hi> Oh Lord, we are ashamed that we have waited so long in thine Ordinances, and have got no more profit to our poor souls: but we have given up our heart to the pleasures and vanities of this world, that are but for a season: even those that thou hast drawn out after thee, do not walk worthy of thee, answerable to that blessed hope of future happiness, in the midst of a crooked and perverse generation. Iesus Christ is to many of us become a stum<g ref="char:EOLhyphen"/>bling-block, and a rock of offence, while our hearts are carried out after the world with such strong affections. Oh when shall we carry our selves so, as those that profess themselves to be seekers of a better life? we come into thy presence now for strength, do thou manifest thy self to us, thou hast promised to pour out thy Spirit upon all flesh, oh let it be unto us according to thy promise.</p>
            <p>Oh Lord, our hearts naturally are averse to thee, so that of our selves we shall never be able to do any thing that may be well pleasing to thee; but do thou regulate us by thy blessed Spirit, that we may ob<g ref="char:EOLhyphen"/>serve thy Statutes, and do them, and that thy Commands may not be grievous to us, that it may not be burdensom to us to do the work of God; O Lord, when shall our hearts be made sound in thy Statutes? we wait upon thee in the use of thine Ordinances, that we may have a new supply from thee, that at length we may come to see that thou art at work with us to save our souls; O help us to be followers of them, who with faith and patience do follow thee, and to do nothing unbe<g ref="char:EOLhyphen"/>coming our holy call; suffer us not to swerve from thy Commandments, but let us have a constant and earnest desire after thee.</p>
            <p>Let the choicest of thy mercies come down upon our Soveraign <hi>CHARLES,</hi> King of <hi>England, Scotland, France</hi> and <hi>Ireland,</hi> let his heart be guided by thee, and let him alwaies set thee before his eyes, that under the shadow of his Government, we may have peace in all godliness and honesty. Blese him in his Relations, in his Councels; teach our Senators wisdom; bewith all thy faithful Magistrates and Mini<g ref="char:EOLhyphen"/>sters, let them be a terror to evil doers, and an encouragement to them that do well. Be with us in the way of thy worship, we are here met together to hear and handle thy holy word, oh do thou command it to light upon all our hearts, let it come in the evidence and demonstration of thy Spirit; and all for Christ his sake, for whom we bless thee, to him, with thee and thy holy Spirit, be praise &amp; glory for evermore.</p>
         </div>
         <div type="sermon">
            <pb n="309" facs="tcp:44065:121"/>
            <head>Dr. <hi>Manton</hi>'s Farewell Sermon.</head>
            <epigraph>
               <bibl>Heb. 12. 1.</bibl>
               <q>Therefore seeing we are compassed about with so great a Cloud of Witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the Race that is set before us.</q>
            </epigraph>
            <p>IN the former Chapter you have a Spiritual Chronicle, or a Catalogue of the Lord's Worthies, and all the emi<g ref="char:EOLhyphen"/>
               <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ent effects of their Faith, and now the Apostle comes to make use of this History that he had produced through <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>o many successions of Ages, of all the holy men of God <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>at excelled in Faith: <hi>Wherefore seeing we are compassed about with so great a Cloud of Witnesses, &amp;c.</hi>
            </p>
            <p>The Text is wholly <hi>Hortatory.</hi> In it observe:</p>
            <list>
               <item>1. The <hi>premisses</hi> or principle the Apostle worketh up<g ref="char:EOLhyphen"/>on, <hi>seeing we are compassed, &amp;c.</hi>
               </item>
               <item>2. The practical Inferences which are deduced from <gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>ence, and they are two.</item>
            </list>
            <list>
               <item>1. One concerning the privative part of our duty, <hi>
                     <gap reason="illegible" resp="#APEX" extent="1+ letters">
                        <desc>•…</desc>
                     </gap>et us lay aside every weight, &amp;c.</hi> There is something ex<g ref="char:EOLhyphen"/>ternal and without, like to clog us in our way to Heaven-<hi>
                     <gap reason="illegible" resp="#APEX" extent="1+ letters">
                        <desc>•…</desc>
                     </gap>very weight;</hi> and something within that will hinder and <gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>ouble us within; therefore he saith, <hi>and the sin which <gap reason="illegible" resp="#APEX" extent="1+ letters">
                        <desc>•…</desc>
                     </gap>h so easily beset us.</hi>
               </item>
               <item>2. Here is the positive part, <hi>Let us run with patience <gap reason="illegible" resp="#APEX" extent="1 word">
                        <desc>〈◊〉</desc>
                     </gap> Race that is set before us.</hi> There's motion [<hi>Run</hi>] the
<pb n="310" facs="tcp:44065:122"/>
manner [<hi>with patience</hi>] the stage or way [<hi>the Race that is set before us.</hi>]</item>
            </list>
            <p>My purpose is to give you some brief thoughts upon this usefull and practical inference of the Apostle, from the Histories of the faithfull before recorded. Therefore I will sum up the whole Text in this point.</p>
            <p>Doct. <hi>The people of God that have such a multitude of examples of holy men and women set before them, should prepare themselves to run the spiritual race with more pa<g ref="char:EOLhyphen"/>tience and chearfulness.</hi>
            </p>
            <p>There are two things in this Doctrine; the <hi>Encourage<g ref="char:EOLhyphen"/>ment</hi> and the <hi>Duty.</hi> I shall open both with respect to the circumstances of the Text.</p>
            <p>First, the Encouragement, <hi>A multitude of examples,</hi> or as in the Text, <hi>Seeing we are compassed about with so great a cloud of witnesses:</hi> Mark, here are <hi>witnesses, a great cloud of witnesses,</hi> and these <hi>compassing us round a<g ref="char:EOLhyphen"/>bout.</hi>
            </p>
            <p>First, here are <hi>witnesses;</hi> by that term we are to un<g ref="char:EOLhyphen"/>derstand those worthy Saints mentioned and reckoned up in the former Chapter, <hi>Abel, Enoch, Noah, Abra<g ref="char:EOLhyphen"/>ham, Moses,</hi> &amp;c. all the Saints of God that have had ex<g ref="char:EOLhyphen"/>perience of the goodness of his providence to them, and the fulfilling of his promises; they are all called <hi>Witnes<g ref="char:EOLhyphen"/>ses;</hi> Why? because they depose a Testimony for God, and speak to future generations to be constant, as they did, that they might receive the like reward. This <hi>wit<g ref="char:EOLhyphen"/>ness</hi> was partly in their <hi>faith,</hi> and partly in the <hi>fruit</hi> of their <hi>faith.</hi>
            </p>
            <p>1. They witnessed by their Faith (<hi>Iohn</hi> 3. 33.) <hi>He that hath received his testimony, hath set to his seal that God is true.</hi> A man that hath soundly digested the pro<g ref="char:EOLhyphen"/>mises, that expresses his faith by chearfulness and pati<g ref="char:EOLhyphen"/>ence under all difficulties, troubles, delaies, and those sundry trials that he meets with, he gives it under hand
<pb n="311" facs="tcp:44065:122"/>
and seal, proclaims it to the world that he hath to do with the true God. And,</p>
            <p>2. They witnessed in the fruits of their faith, as they give us an instance of Gods fidelity towards them that faithfully adhere to, and firmly believe in his prom<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>, so it is said (Heb. 6. 12.) <hi>Be not sloathfull, but followers of them who through faith and patience inherit the promise:</hi> Let <hi>faith</hi> but set <hi>patience</hi> a work, do but hold out a little while with God, and you may learn by the example of all those holy men we shall inherit the promises; they shall be made good to a tittle, and not one thing fail of all that the Lord hath spoken; as these holy men were exer<g ref="char:EOLhyphen"/>cised and tossed to and fro, but it succeeded well with them at the last. Oh! then let us hearken to the deposi<g ref="char:EOLhyphen"/>tion of these worthy witnesses that are recorded in the Scripture, and with such an invincible resolution as theirs was, let us hold on our course towards true happiness: If we do not, they that are now propounded as witnesses to us, will at the day of judgement be produced as witnesses against us. And pray also let us remember that we are to continue and keep afoot that Testimony to succeeding generations; for not onely the Prophets and holy men of God, were witnesses, but all Gods people also are his witnesses; (<hi>Isa.</hi> 43. 10.) by their faith, patience, dili<g ref="char:EOLhyphen"/>gence, constancy, and a chearfulness under afflictions, they are to give it under hand and seal to the world, that God is a true and faithfull God. But now, if we either by our sinfull walking, or by our drooping discourage<g ref="char:EOLhyphen"/>ments, discredit Christ and his profession, then we are witnesses against him; we deny that Religion which we would seem to profess; and cry up (<hi>Tit.</hi> 1. 16.) <hi>They profess they know God, but in works they deny him:</hi> and the more dangerous, because <hi>deeds</hi> are more deliberate then <hi>words,</hi> and so a greater evidence of what we think in our hearts. If we by drooping discouragements and sinfull
<pb n="312" facs="tcp:44065:123"/>
walking discredit Religion, we deny it, and do in effect put the lie upon Christ. Therefore let us remember they were witnesses, and so must we.</p>
            <p>2 By a figurative speech they are called a <hi>cloud,</hi> [ha<g ref="char:EOLhyphen"/>v<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> a cloud of witnesses] why so? I might trouble you with many conceits Interpreters have had of this word <hi>cloud;</hi> say some, because of the raisedness of their spi<g ref="char:EOLhyphen"/>rits, because clouds fly aloft: <hi>Clouds</hi> for the fruitfulness of their doctrine, as clouds send down fruitfull showers upon the earth; and <hi>clouds,</hi> because they cool and cover us from the heat: so some would gloss for our comfort: o<g ref="char:EOLhyphen"/>thers with more judgement say, a <hi>cloud</hi> with allusion to the <hi>pillar of cloud</hi> which conducted the Israelites to <hi>Ca<g ref="char:EOLhyphen"/>naan;</hi> yet neither doth this come up fully to the scope of the Apostle; for the Apostle speaks not of a cloud that goes before us, but of a <hi>cloud that compasses us round about,</hi> and therefore a <hi>cloudy;</hi> the reason why 'tis called so, is the number and multitude of those witnesses, as a cloud is made up of a multitude of vapors gathered together, and condensed into one body; and so the expression is often used, (<hi>Ezek.</hi> 38. 9.) <hi>thou shalt be like a cloud to cover the land,</hi> &amp;c. noting the increase of the people when God would restore them, the multitude of converts: and so in profane Authors, <hi>Livie</hi> hath such an expression, an army of men is called a cloud; but this is enough to shew the intent of this expression, that there are a multitude, a very great number: though the godly comparatively, and with respect to the wicked are a few, yet considered in themselves they are a great number; for if the <hi>Martyrs,</hi> and those glorious instances of heroick faith, and that un<g ref="char:EOLhyphen"/>der the Old Testament, when God's interest was more confin'd to one people, if there were such a Church then, of so great a number; what will the whole Church of the Old and New Testament be when we shall meet toge<g ref="char:EOLhyphen"/>ther in Heaven? We are often discouraged with the pau<g ref="char:EOLhyphen"/>city
<pb n="313" facs="tcp:44065:123"/>
of Professors, and are apt to think our selves to be <hi>left alone,</hi> 1 <hi>Kin.</hi> 19. 10. But let us remember there is a <hi>Cloud of Witnesses;</hi> we are not solitary now, and certain<g ref="char:EOLhyphen"/>ly we shall not want company when we come to Heaven, <hi>To the innumerable company of, &amp;c.</hi>
            </p>
            <p>Again, it meets with an ordinary and strong tempta<g ref="char:EOLhyphen"/>tion which Satan suggests to the hearts of the godly, that they are <hi>singular,</hi> and matchless in <hi>their afflictions,</hi> that none of the people of God have ever undergone such dif<g ref="char:EOLhyphen"/>ficulties as they are expos'd unto; and this makes them question their Father's affections, and put themselves out of the number of his children. I but all these things are accomplished in the Saints of God before you; here is a <hi>Cloud of Witnesses</hi> that have been exercised and tried to purpose, (1 <hi>Pet.</hi> 5. 9.) They are troubled with a busie Devil, a naughty World, a corrupt heart, all have had their trial from God's correcting hand; <hi>The same affli<g ref="char:EOLhyphen"/>ctions are accomplished in your Brethren that are in the world.</hi> So that we have many <hi>fellows;</hi> our lot is no hard<g ref="char:EOLhyphen"/>er then the Saints of God that have gone before us, for there is a <hi>Cloud of Witnesses.</hi>
            </p>
            <p>3. Observe the Apostle calls it a <hi>Cloud;</hi> compasses us round about; <hi>i. e.</hi> We have instances for every trial, Temptation, duty that we are put upon: <hi>Here</hi> we have examples of those that have fulfilled the <hi>Commands</hi> of Christ on this side with an undaunted courage; and the examples of those that have borne the <hi>Cross</hi> of <hi>Christ</hi> with an invincible patience: Here we have examples of those that have conquered <hi>right-hand Temptations,</hi> that have despised the delights of the World, and there of those that have conquered <hi>left-hand Temptations,</hi> that have not been broken and affrighted with the terrors of the World, all the Saints of God have trodden that way, the same paths wherein we are to walk after them; we cannot look this way or that way, but we have instances of Faith, con<g ref="char:EOLhyphen"/>fidence
<pb n="314" facs="tcp:44065:124"/>
in God, and patience, <hi>We are compassed about, &amp;c.</hi> In short, here lies the encouragement that Christians should propound to themselves.</p>
            <p>1. <hi>That there are examples;</hi> Christians of later times have more to answer for their <hi>Infidelity,</hi> than those of former ages; they that first believed the promises, belie<g ref="char:EOLhyphen"/>ved without such a <hi>cloud of witnesses,</hi> or multitude of ex<g ref="char:EOLhyphen"/>amples; many have gone before us that have broken the Ice, and that found good success from their own experi<g ref="char:EOLhyphen"/>ence; they have <hi>commended God to us as a true and faith<g ref="char:EOLhyphen"/>full God,</hi> and will not you go on? When <hi>Ionathan</hi> and his Armour bearer climbed up the rocks of the <hi>Philistins,</hi> then the people were encouraged to go up after; So here are some that are gone before you, and it hath succeeded well with them.</p>
            <p>2. <hi>These examples are many;</hi> not one or two that might be supposed to be singularly assisted, and to have e<g ref="char:EOLhyphen"/>minent Prerogatives above the rest of their Brethren, but many in every age, <hi>a whole cloud of them.</hi>
            </p>
            <p>3. <hi>There are examples of many rare and excellent men,</hi> the best that ever lived under Heaven. <hi>Take (my Bre<g ref="char:EOLhyphen"/>thren)</hi> the <hi>Prophets for an example, &amp;c.</hi> Jam. 5. 10.</p>
            <p>4. They are propounded to us, not for their words on<g ref="char:EOLhyphen"/>ly, and for their profession, but for their <hi>deeds,</hi> for their bitter sufferings; and they abundantly manifest to us, that there is nothing <hi>impossible</hi> in our duty, or any thing so difficult but may be overcome through Christ's strength enabling us: They all had the same nature we have; they were of the like passions with us, flesh and blood as we are, of the same relations and concernments; and then on the other side, we have the same <hi>Cause</hi> with them, the same recompence of reward to encourage us, the same God and Saviour to recompence us, he suffered for <hi>us</hi> as well as for <hi>them;</hi> therefore we should follow in their steps, and hold fast our confidence to the end, for they
<pb n="315" facs="tcp:44065:124"/>
have shewed us, that poverty, reproaches, death it self, and all those things that would look harsh, and with a ghastly aspect upon the eyes of the <hi>World,</hi> are no such evils but that a Believer may rejoyce in them, and triumph over them. I say, they have shew'd the blandishments of the World have not such a charm, but they may be re<g ref="char:EOLhyphen"/>nounced without any loss of considerable joy and con<g ref="char:EOLhyphen"/>tentment; and that the duties of Christianity are not so hard, but that a little waiting upon God will bring in Grace enough to perform them: Therefore saith the A<g ref="char:EOLhyphen"/>postle, <hi>Seeing we have a Cloud of Witnesses, let us lay aside, &amp;c.</hi> And so I come to the <hi>encouragement,</hi> to the</p>
            <p>
               <hi>Second</hi> thing, and that is the duty here pressed. 1. Here is the privative. 2. The positive part of our duty: Here is <hi>mortification</hi> and <hi>vivification; Mortification, Let us lay aside,</hi> &amp;c. <hi>Vivification, Let us run with patience,</hi> &amp;c. In both the branches he alludes to terms proper to <hi>Races:</hi> In a <hi>Race</hi> you know men strip themselves of their Cloaths, and whatever is burdensome and heavy, that they may be the more light of foot; and so the Apostle bids us <hi>lay aside every weight;</hi> and they did withall <hi>diet</hi> themselves, that they might have no clog from within, 1 <hi>Cor.</hi> 9 25. <hi>Every man that striveth for the mastery, is temperate in all things &amp;c.</hi> They took care that they did not clog and indispose themselves for the race they were to run; but they verily run onely for a corruptible Crown; we for a Crown that is incorruptible and glorious; so according to this double practice of Racers, we are to cast aside every weight from without, <hi>&amp;c.</hi> So here's a double object, laying aside every weight, and of sin; There's <hi>onus externum,</hi> the <hi>weight with<g ref="char:EOLhyphen"/>out,</hi> that presseth us down, and hinders our speed; and then there's <hi>impedimentum internum,</hi> there's sin, that which weakens within: By reason of the for<g ref="char:EOLhyphen"/>mer, we make little speed; by reason of the latter we
<pb n="316" facs="tcp:44065:125"/>
are often interrupted, and therefore we must do as they, that they might be swift and expedite, <hi>lay aside every weight,</hi> and be more <hi>temperate in all things.</hi> Herein a Run<g ref="char:EOLhyphen"/>ner in a Race differs from a Traveller; a Traveller streng<g ref="char:EOLhyphen"/>thens himself for his Journey as well as he can, his clothes on, sometimes carries a great burthen with him; but a Run<g ref="char:EOLhyphen"/>ner of a Race makes himself as light as he can. But to come more particularly to the words.</p>
            <p>First, <hi>Lay aside every weight:</hi> By <hi>weight</hi> is meant those things that burden the soul, and make our Heavenly Pro<g ref="char:EOLhyphen"/>gress more tedious and cumbersome; and by <hi>weight</hi> is meant (I think) the <hi>delights</hi> and <hi>cares</hi> of the world, the multitude of secular business, all our earthly contentments and affairs, so far as they are a burden to us, hinder us in our way to Heaven; these must all be put off, <hi>Lu.</hi> 21. 3, 4. saith Christ, <hi>Take heed to your selves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this life, &amp;c.</hi> The heart that is deprest cannot be so free for God, and the Offices of our Heavenly Calling, when we give way to <hi>surfeiting, drunkenness, cares of this World.</hi>
            </p>
            <p>1. The heart may be overcharged with the delights of the World; <hi>Surfeiting</hi> and <hi>Drunkenness</hi> must not be ta<g ref="char:EOLhyphen"/>ken in the gross notion; you must not think of spewing, reeling, vomiting, as if to avoid these were a full compli<g ref="char:EOLhyphen"/>ance with Christs direction; the <hi>heart</hi> may be <hi>overcharged</hi> when the <hi>stomach</hi> is not; there is a <hi>dry drunkenness,</hi> and a <hi>more refined surfeiting,</hi> and that is when the <hi>heart</hi> grows heavy, unfit for <hi>prayer,</hi> relishes not the things of the <hi>spirit;</hi> when the <hi>delights</hi> of the flesh clog the wheel, abate that vigor and chearfulness that we should shew forth in the Worship of God, and holy actions, when the delights<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> the flesh withdraw us from that watchfulness and diligence that is necessary in taking care for our souls, then the heart is overcharged: Voluptuous living is a great sin, it <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap>
               <pb n="317" facs="tcp:44065:125"/>
the seeds of <hi>piety</hi> so soon as planted in the heart, so that they can bring nothing to perfection; it brings a brawn and a deadness upon the Conscience and affections, there is nothing that hardens the heart so much, as the softness of carnal pleasure, <hi>Iud.</hi> 19. <hi>sensual, having not the Spirit. Sensuality</hi> quenches our natural bravery and briskness of spirit that becomes a man; much more doth it hinder the sublime operations of the Spirit of God. Well then, re<g ref="char:EOLhyphen"/>member Christians, you are not only <hi>Travellers</hi> by the way; but <hi>Runners</hi> in a <hi>Race:</hi> If we were to speak to you only under the notion of Travellers in a way, this were enough to wean you from the delights of the flesh. 1 <hi>Pet.</hi> 2. 11. <hi>As strangers and Pilgrims abstain from fleshly lusts which war against the soul.</hi> The more you indulge these fleshly lusts, the more you hearten &amp; strengthen the great enemy of your souls, and starve the <hi>better part;</hi> but you are as <hi>Runners</hi> in a <hi>Race;</hi> by this Metaphor the duty is more bound upon you, much more should you beat down the bo<g ref="char:EOLhyphen"/>dy, and keep it in subjection; the Apostle hath a notable word, 1 <hi>Cor.</hi> 9. 27. <hi>I keep under my body, and bring it in sub<g ref="char:EOLhyphen"/>jection, &amp;c.</hi> I beat down my body; you must either keep under pleasures, or pleasures will keep you under; for a man is soon brought under the power, dominion and tyranny of evil customs, and some bruitish pleasure, by indulging the lusts of the flesh, 1 <hi>Cor.</hi> 6. 12. Be but a little addicted to any one thing, and you are brought under the power of it. The flesh waxes wanton and imperious and slavery grows upon you by degrees, The more you conquer carnal affecti<g ref="char:EOLhyphen"/>ons, the more they increase upon you; and therefore you must hold the reins hard, exercise a powerfull restraint. <hi>Solomon</hi> in his <hi>Penitentials</hi> gives us an account of his own <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap>, and how fearfnlly he was corrupted this way, Eccl. <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap>. 20. <hi>Whatsoever mine eyes desired, I kept not from <gap reason="illegible" resp="#APEX" extent="1 word">
                     <desc>〈◊〉</desc>
                  </gap>; I with-held not my heart from any joy, &amp;c.</hi> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> was that which brought him to such a lawless excess,
<pb n="318" facs="tcp:44065:126"/>
and at length to <hi>fall off from God.</hi> When we give Nature the full swing, and use pleasure with too free a license, the heart is insensibly corrupted, and the <hi>necessities of life</hi> are turned into <hi>Diseases;</hi> and all that you do, 'tis but in com<g ref="char:EOLhyphen"/>pliance with your lusts; your eating and drinking is but a meat-offering and drink-offering to lusts and carnal ap<g ref="char:EOLhyphen"/>petite, I remember <hi>Solomon</hi> saith (Prov. 29. 21.) <hi>He that delicately bringeth up his servant from a Childe, shall have him become his Son at length, i. e.</hi> Allow a servant too much liberty, and he will no more know his condi<g ref="char:EOLhyphen"/>tion, but grow contemptuous, bold and troublesome; so it is here: We are all the worse for license, natural desires, unless they feel fetters and prudent restraints, grow unruly and excessive; And therefore it is good to a<g ref="char:EOLhyphen"/>bate the liberty of the flesh, that the body may be a Servant and not a Master; when you deny your selves in nothing, but satisfy every vain Appetite, a custom grows upon the soul, and intemperance proves a Trade and an habituated distemper, so that you cannot when you would, upon pru<g ref="char:EOLhyphen"/>dent and pious respects, refrain and command your de<g ref="char:EOLhyphen"/>sires: And therefore 'tis good sometimes to thwart and vex the flesh, as <hi>David</hi> poured out the water of <hi>Bethlem</hi> that he longed for, 2 <hi>Sam.</hi> 23. 17. not to deny our selves in what we affect and covet; lust grows into a wanton, and bold and imperious; and so prescribes upon us, <hi>and we are brought under the power of these things.</hi>
            </p>
            <p>2. The businesse and cares of this World: For these immoderately followed, and not in obedience to God, are a sore burden, and makes the soul hea<g ref="char:EOLhyphen"/>vie, and allows no time and strength for God and his Service, and those happy opportunities of pri<g ref="char:EOLhyphen"/>vate communion with him; When we are incumbred with <hi>much service,</hi> we neglect that <hi>one thing necessa<g ref="char:EOLhyphen"/>ry,</hi> Luke 10. 42. and therefore Christians must take heed that the lean Kine do not devour the fat;
<pb n="319" facs="tcp:44065:126"/>
that <hi>Sarah</hi> be not thrown out of doors in stead of <hi>Hagar;</hi> that <hi>Religion</hi> be not thrust to the Walls, which should be our <hi>prime</hi> and <hi>chief businesse,</hi> while every businesse hath its time and course. The Scriptures knowing the pronenesse of our hearts to temporal things, deals with us as we do with a crooked stick, we bend it so much the other way, and therefore sometimes they forbid <hi>necessary labour,</hi> John 6. 28. <hi>Labour not for the meat which perisheth,</hi> &amp;c. the meaning is, <hi>not chiefly;</hi> but it bends the stick another way, <hi>Set not your affections on things on the Earth:</hi> A man must have some kind of affe<g ref="char:EOLhyphen"/>ction to his Work here below; but we had need to be bent the other way: We may gather this from this Pre<g ref="char:EOLhyphen"/>cept, 'Tis better to incroach upon the world, then the world should encroach upon godliness. In short, Things are a burden and clog to us, according as our de<g ref="char:EOLhyphen"/>light and scope is: If the pomp and encrease of the World be our end and scope, then Religion will be looked upon as a burden: that will be a weight, and all duties of god<g ref="char:EOLhyphen"/>linesse as a melancholy interruption, as they, (<hi>Amos</hi> 2. 8. <hi>When will the Sabbath be over?</hi> The exercise of godlinesse will be a troublesome thing, and we shall go about the Work of Religion as if we went about it not: But, on the other side, if Heaven and Heavenly things be our scope, then the World is a burden, and then we shall use it in the way, but not abusing, as taking up our rest here, 1 <hi>Cor.</hi> 7. 31, 32. Man hath a body and a soul, and he doth provide for both, but for one in <hi>subordi<g ref="char:EOLhyphen"/>nation;</hi> the soul is the chief, and therefore we must not so look after the interests and concernments of the bodi<g ref="char:EOLhyphen"/>ly life, as to forget the interests of the soul, or to neglect them. Many will not so grosly Idolize present things, so as to <hi>renounce</hi> things to come: I, but they so often follow the things of the world, that they neglect their eternal concernments. The happinesse of a people lies in communion with God; and therefore that
<pb n="320" facs="tcp:44065:127"/>
must be looked after; we must take heed that the cares of the world have not such a hand and power over us, as either to divert us from, or unfit us for these higher and nobler pursuits, the enjoyment of God in Christ. This is the first thing the Apostle speaks to these spiritual Ra<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ers, to <hi>lay aside every weight, i. e.</hi> the delights of the flesh, and the cares of the world.</p>
            <p>Secondly, The next thing to be laid aside is sin, which doth so easily beset us. As we must guard against things without, so we must mortifie our corrupt inclinations within, or else it will soon make us weary of our heaven<g ref="char:EOLhyphen"/>ly Race, or faint in it. <hi>Sin</hi> you know is twofold, <hi>Origi<g ref="char:EOLhyphen"/>nal</hi> and <hi>Actual;</hi> Actual sin is not meant primarily, for that is not <hi>peccatum agens,</hi> sin that easily besets us, but <hi>peccatum transiens,</hi> the sin that passes from us; and O<g ref="char:EOLhyphen"/>riginal sin is that which is emphatically called <hi>sin, Rom.</hi> 7. 8. Now this original corruption may be considered as meerly <hi>native,</hi> or as <hi>acquired</hi> and improved into evil customes and habits; for according to mens tempers and constitutions, as they are severally disposed, so by the corruption of nature they are inclin'd to one sin more then another; as the channel is cut, so corrupt nature finds a vent and issue; in every man there is some pre<g ref="char:EOLhyphen"/>dominant sin; and in every regenerate person some re<g ref="char:EOLhyphen"/>licks of that sin, from whence is the greatest danger of his soul; thus <hi>David</hi> speaks of his <hi>iniquity, Psalm</hi> 18. 23. Well then, this is <hi>that sin that doth easily beset us:</hi> Ori<g ref="char:EOLhyphen"/>ginal sin improved into some tyranny or evil custome, which doth encrease and prevail upon us more and more; Now this is said [<hi>easily to beset us</hi>] for three reasons: Partly because it hath a great power and re<g ref="char:EOLhyphen"/>straint over us, and implies the whole man; the mem<g ref="char:EOLhyphen"/>bers of the body, the faculties of the soul; so great an interest hath it acquired in our affections, it doth <hi>easily beset us,</hi> it hath great power and command over us. Partly,
<pb n="321" facs="tcp:44065:127"/>
because it sticks so close that we cannot by our own strength lay it aside. <hi>Ier.</hi> 13. 23. <hi>Can the Ethtopian change his skin, or the Leopard his spots,</hi> &amp;c? A man can as <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>oon change his skin, as lay aside his customes, that are so deeply engraven as the blackness of an Ethiopian, or the spots of the Leopard. And partly, because it mingles it self with all our motions and actions, <hi>Rom.</hi> 7. 21 <hi>&amp;c.</hi> It easily besets us, 'tis present with us, it impels us, and solicites us, and draws us to sin further and fur<g ref="char:EOLhyphen"/>ther, and make us negligent in what is Gods: we cannot do or speak any thing, but it will infest us in all our du<g ref="char:EOLhyphen"/>ties of piety, charity, justice; on every side it is interpo<g ref="char:EOLhyphen"/>sing, vexing, thwarting the motions of the Spirit, and so abates our strength, vigour, and agility, and retards our course towards heaven and glory; therefore <hi>lay aside,</hi> as every <hi>weight,</hi> so every <hi>sin,</hi> &amp;c.</p>
            <p>
               <hi>Quest.</hi> Now what is it to [<hi>lay aside</hi>] or how can we lay aside, since sin sticks so close to us, and is engraven in our natures?</p>
            <p>
               <hi>Ans.</hi> Certainly something may be done by us; for this is every where pressed as our duty, <hi>Ephes.</hi> 4. 4. 22. <hi>Put off the old man;</hi> and 1 <hi>Pet.</hi> 2. 11. we may <hi>put it off</hi> more and more, though we cannot <hi>lay it aside.</hi> Then we are said <hi>to lay aside the sin that so easily besets us,</hi> when we prevent and break the dominion of it, that it shall not <hi>raign over us,</hi> Rom. 6 12. <hi>Let not sin reign,</hi> &amp;c. Though it dwells in us, lives in us, and works in us, yet it should not <hi>overcome</hi> us, and bring us into bondage, and so it will not be imputed to our condemnation; and at length, when the soul shall be separated from the body, we shall be wholly free from it.</p>
            <p>
               <hi>Quest.</hi> I, but what must we do that we may so repress it? (the question returns) that we may break the do<g ref="char:EOLhyphen"/>monion of it?</p>
            <pb n="22" facs="tcp:44065:128"/>
            <p>
               <hi>Ans.</hi> I answer, this is the work of the Spirit of God; but we must know, the Spirit of God doth work the work of <hi>mortification</hi> two wayes: <hi>By Regeneration,</hi> and <hi>after Regeneration;</hi> By Regeneration, and so he doth imme<g ref="char:EOLhyphen"/>diately without any co-operation of ours, mortifie the deeds of sin, gives sin its death-wound: That which is left is as a thing <hi>mortified,</hi> it is broken; the Scripture often speaks of this first work of Regeneration, <hi>Rom.</hi> 6. 6. <hi>Col.</hi> 2. 11. First, when we are planted into Christ, then we put off the body of sin; and though it doth not presently dye, yet it is weakened, that it cannot <hi>reign,</hi> though it be not destroyed.</p>
            <p>2. After Regeneration the Spirit doth more and more destroy sin, the reliques of sin, this crucified body of sin, till it dieth wholly away; this he doth <hi>in us,</hi> but not <hi>with<g ref="char:EOLhyphen"/>out us,</hi> Rom. 8. 13. <hi>Through the Spirit mortifie the deeds of the body:</hi> Not the Spirit without us, nor we without the Spi<g ref="char:EOLhyphen"/>rit, but <hi>ye through the Spirit,</hi> What is then required of us?</p>
            <p>1. Seriously purpose not to sin, and promise to God to yield him unfeigned obedience. Especially should we make this promise in the use of those solemn Rights, by which the Covenant between God and us is confirmed. Take up a solemn purpose not to grieve the Spirit, nor to break his Law, <hi>Psal.</hi> 119. 106. <hi>I have sworn, and I will perform it, that I will keep thy righteous Iudgements:</hi> This purpose of heart is the root of all good actions: there<g ref="char:EOLhyphen"/>fore in the confidence of Gods help, in the sence of thy own weakness, <hi>Psalm</hi> 119. 32. we cannot lay Wagers upon our own strength, yet it is our duty to engage our hearts to God: To sin against the light of our own Con<g ref="char:EOLhyphen"/>science, and illumination of the Spirit and the chastening and instruction of our own reins, that aggravates our sin; but to sin against, and besides our fixed purpose of not sinning, that lightens sin, for then it is a sin of weaknesse
<pb n="323" facs="tcp:44065:128"/>
and infirmity, not of wilfulness and malice; and then we can say as <hi>Paul, Rom.</hi> 7. 19. when the heart is fixedly bent towards God, <hi>The evil which</hi> I <hi>would not that do</hi> I. Two wayes may we be said to sin against purpose, either when we are over-born besides our purpose, our purpose still remains to please God: As when the water breaks over the bank, the bank remaining; in such a case the fault is not in the bank, but in the violence of the flood. Or secondly, when we break off our purpose, or consent to do evil; as when we cut through the bank, the water may easily make through. There is a great deal of difference between sin dwelling in us, and sin entertained by us, between sin re<g ref="char:EOLhyphen"/>maining, and sin reserved; and when you have a firm pur<g ref="char:EOLhyphen"/>pose against all sin, there is sin remaining; but it is not re<g ref="char:EOLhyphen"/>served, but it is not kept and allowed.</p>
            <p>2. Watch over thy self with a holy self-suspition, be<g ref="char:EOLhyphen"/>cause thou hast sin within thee that doth easily beset thee; therefore <hi>consider thy wayes,</hi> Psal. 119. 59. <hi>Guard thy sences, Iob</hi> 31. 1. but above all, <hi>keep thy heart,</hi> Prov. 4. 23. Consci<g ref="char:EOLhyphen"/>ence must stand <hi>Porter</hi> at the door, and examine what comes in, and what goes out; watch over the stratagems of Satan, and seducing motions of thy own heart.</p>
            <p>3. Resist and oppose strongly against the first risings of the flesh, and the tickling and pleasing motions of sin that doth easily beset us, when it doth intice us away from God, or do any thing that is unseemly and contrary un<g ref="char:EOLhyphen"/>to the duties of our heavenly calling. Oh! remember we are not debtors to the flesh, <hi>Rom.</hi> 8. 20. Thou art tyed to the Lord by all obligations and indulgence: therefore break the force of sin by a serious resistance; check it, and let thy soul rise up in indignation against it, my bu<g ref="char:EOLhyphen"/>sinesse is not to pleasure the flesh, but to please the Lord.</p>
            <p>4. Bewail the involuntary lapses and falls with penitential teares, as <hi>Peter went out and wept bitterly,</hi>
               <pb n="324" facs="tcp:44065:129"/>
               <hi>Mat.</hi> 26. 57. Godly sorrow is of great use for laying aside of sin, as salt potions kill wormes; when children are troubled with worms we give them salt potions; so these bitter penitential tears are the means God hath ap<g ref="char:EOLhyphen"/>pointed to mortifie sin; that is the reason the Apostle saith, 2 <hi>Cor.</hi> 7. 10. <hi>Godly sorrow worketh repentance to salvation, not to be repented of:</hi> 'Tis not only a part of repentance, but worketh persevering durable resolutions, a walking closely with God; 'tis a means God hath bles<g ref="char:EOLhyphen"/>sed to this end and purpose.</p>
            <p>5. Recover from thy falls, renew thy combate; as Israel, when they were overcome in battel, they would try it again and again, <hi>Iudges</hi> 20. 28. Take heed of ceasing for the present; for though thy ene<g ref="char:EOLhyphen"/>my seems to prevail, though the flesh seems to prevail against the Spirit in the battel, yet thou shalt have the best of it in the war; by the power of grace thou shalt have the victory.</p>
            <p>Thus I have gone over the <hi>privative</hi> part of our duty, <hi>Let us lay aside every weight, and the sin that doth so easily beset us:</hi> I should have come to the <hi>positive, Let us run with patience the race that is set before us;</hi> there is the <hi>duty, Let us run the Race that is set before us;</hi> and there is the manner of the duty, <hi>Let us run with pa<g ref="char:EOLhyphen"/>tience.</hi> I should have shown you, That a <hi>Christian-life is like a Race</hi> from Earth to Heaven, in a way of holiness, and exercise of Grace. This Race it continues as long as we continue in the world, from our nativity to our death; after death the strife is ended. Now in this <hi>Race</hi> we must <hi>run,</hi> and <hi>so run, that we may obtain the Crown,</hi> 1 <hi>Cor.</hi> 9. 24. Running is a motion, and a speedy motion; there is no lying, sitting, or standing, but still there must be running: We must make a further <hi>progress</hi> in the way to Heaven, <hi>Forgetting those things which are behind, and reaching forth unto those things which are before.</hi> Phil. 3. 1. 3.</p>
            <p>
               <pb n="325" facs="tcp:44065:129"/>The Runner was not to enquire how much of the way already was past, but to strain himself to overcome what was yet behind: And so should we consider what sins are yet to be mortified; what duties yet untouched, al<g ref="char:EOLhyphen"/>most untouched; what hard conflicts are yet to be un<g ref="char:EOLhyphen"/>dergone, and still to hold on our way without twining aside, or halting because of difficulties, discouragements, stumbling-blocks. And there are <hi>fellows</hi> and <hi>co-partners</hi> with us that run this Race, with whom we may strive, in a holy emulation, who should go forwardest, who should be most forward in the course of pleasing God: Oh Christians! there are many contentions amongst us, but when shall we have this holy contention? <hi>Heb.</hi> 10. 24. In a Race there is the <hi>Agonotheta,</hi> the Judge of the sports; so here God observes all; no matter what the standers by say, the Judge of the sports must decide who must have the Crown, 1 <hi>Cor.</hi> 14. 3, 4. And then, at the end of the Race there is the Crown, 2 <hi>Tim.</hi> 4. 7, 8. <hi>I have fought a good fight, I have finished my course, I have kept the faith, henceforth there is laid up for me a Crown of righteousness,</hi> &amp;c. In a race there are <hi>spectators,</hi> so there are here, God, Angels, and Men, 1 <hi>Cor.</hi> 4. 9. <hi>We are a spectacle to the world, to Angels, and to men,</hi> &amp;c.</p>
            <p>Thus for the similitude of our Race in our way to Hea<g ref="char:EOLhyphen"/>ven. Now wherein it differs.</p>
            <p>This is a Race, not undertaken out of <hi>wantonness,</hi> but out of <hi>necessity:</hi> God hath called us to this course; and if we run not in this Race, we are undone for ever. And in other Races, but <hi>one</hi> had the Crown; here all are crowned, 2 <hi>Tim.</hi> 4. 8. though they be not so eminent as the Apostle; here all are crowned that run in the manner God hath required; <hi>Henceforth is laid up for me a Crown of righteousness, which the Lord, the righteous Iudge, shall give me at that day, and not to me only, but to them that love his appearing.</hi>
            </p>
            <p>
               <pb n="326" facs="tcp:44065:130"/>2. For the <hi>manner</hi> [<hi>with patience</hi>] <hi>Let us run with patience.</hi> Patience is necessary.</p>
            <list>
               <item>1. Partly because of the length of the Race, and the distance between us and the promised Reward: Our Race cannot be ended but after some degrees of time; long waiting is troublesome to the flesh, and therefore we have need of patience.</item>
               <item>2. Because we meet with many impediments, trou<g ref="char:EOLhyphen"/>bles and temptations by the way; there are spiritual ad<g ref="char:EOLhyphen"/>versaries with whom we must fight; for we go on, we not only run, but fight, therefore <hi>run with patience, &amp;c.</hi>
               </item>
               <item>3. Because the <hi>spectators</hi> will be ready to discourage us; We are set forth, not only as a spectacle to God and Angels, but to the world, and they will be ready to deride, scorn and oppose us for o<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>r zeal to God, and our forwardness in the wayes of God, to discourage us by bit<g ref="char:EOLhyphen"/>ter mockings, <hi>&amp;c.</hi> therefore <hi>let us run with patience the Race that is set before us.</hi>
               </item>
            </list>
         </div>
         <div type="prayer">
            <head>Mr <hi>Lye's</hi> Prayer <hi>Iuly</hi> 20. 1662. at <hi>Allhallows Lombard-street.</hi>
            </head>
            <p>
               <hi>O</hi> Lord, our great God, thou canst do all things, for thou dost dispose and govern all the wayes, and works, and words of thy Creatures to thine own praise; We thy poor Creatures, the workmanship of thy hands, the price and purchase of thy Sons blood, do desire this morning to fall down and humble our selves at the throne of thy grace; we de<g ref="char:EOLhyphen"/>sire to lift up an eye of faith to thee, that thou mayst dart an eye of love to us: since thou hast commanded us to come unto thee, O bless us now we come. Let it not be in vain for any of us, from the highest to the lowest, from the richest to the poorest, that we have sought t<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>y face this morning. Blessed Father, pour down a spirit of Prayer, a spirit of Preaching, a spirit of rejoycing, a spirit of practising in the midst of us, let us not only be enabled to know what to do, but to do what we know. Thou that didst cure the eyes of the blind with clay and spittle, oh heal that natural dimness that is in the best of us: thy rod in the hand of <hi>Moses</hi> brought water out of the rock; oh do thou strike upon these rocky hearts, that our adamantine hearts being softened, may gush out into rivers of tears. O drown our sins in the red Sea of our Savi<g ref="char:EOLhyphen"/>ours blood; help us to sinite upon our thigh, and to ask our selves what we have been, and what we have done, and humble us under the omissi<g ref="char:EOLhyphen"/>on
<pb n="327" facs="tcp:44065:130"/>
of any commanded duty, and the commission of any forbidden sin, sins of thoughts, words, and deed, sins against the law, against the Go<g ref="char:EOLhyphen"/>spel, of youth, manhood, and old age: sins before, under, and since conver<g ref="char:EOLhyphen"/>sion: sins against prayers, vows, promises, covenants and oaths. O Lord, if thou didst prefer thy bill against us, we could not stand; if we were weighed in the ballance of the sanctuary we should be sound too light. But holy Father, remember not against us our former sin, <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>t ra<g ref="char:EOLhyphen"/>ther have mercy upon us according to thy loving kindness; cross and blot out our iniquitres, blot them out so fully and wholly, that it may be to us as to <hi>Judah</hi> in the promise, that the sins of <hi>Judah</hi> should be sought for and not found.</p>
            <p>Oh bathe our souls in that fountain that was set open for <hi>Judah</hi> and <hi>Jerusalem;</hi> though our sins have been as scarlet, let them be as white as snow; though they be red like crimson, let them be like wool.</p>
            <p>We have read, that a flood of sin brought down a deluge of water, that they covered the tops of the mountains. O let thy deluge of mercy cover the tops of the mountains of our sins.</p>
            <p>It is the glory of a God to pardon great sins; we desire to turn unto thee with our whole hearts; do thou subdue our iniquities, let us be not only cleansed, but let us have the efficacy of the Spirit of Christ to wish us from the guilt of sin, because we boast we are not under the law, but under grace,</p>
            <p>Be gracious to our Soveraign Lord <hi>Charles,</hi> King of <hi>England, Scot<g ref="char:EOLhyphen"/>land, France,</hi> and <hi>Ireland,</hi> it is thy promise, that Kings shall be nursing fathers to thy children; grant that under the shadow of his Majesty thy people may be protected, that we may live a quiet and peaceable life, in all godliness and honesty; oh let thy people possess the land, from <hi>Dan</hi> to <hi>Bersheba;</hi> oh give us Scripture-Magistrates, and Gospel-Ministers as long as the Sun and Moon endures.</p>
            <p>Let thy Word be sanctified to us, let it not be only as water to get out our spots, but as a refiners fire to purge our dross, &amp; take away our tin.</p>
            <p>And Holy Father, where thou hast begun a good work, do thou go on, and bring it to perfection; let not the light that is in us, be like the glimmering light of the evening, but as the light of the morning, that shineth more and more to the day. Let our best wine be kept till the last; let the end of our lives be the end of sinning. Thou hast cast our lot in the midst of temptations of all sorts; thou hast brought many of us through the red Sea, but yet we are in the wilderness with <hi>Zeba</hi> and <hi>Z<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>lmunna</hi> and those that dwell at <hi>Tyre,</hi> the children of <hi>Ammon, Moab,</hi> and mount <hi>Seir,</hi> and all the forces that Hell can make against us; oh put up<g ref="char:EOLhyphen"/>on us all the whole armour of God. Now in these dayes of error, gird us with the girdle of truth; oh now in these dayes of falsily give us a <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>etmet of hope.</p>
            <p>
               <pb n="328" facs="tcp:44065:131"/>Now the devil darts at us, give us the shield of faith: oh give us the sword of the Spirit, of the Word of God, that it may enable us to confute the gain sayings of foolish men.</p>
            <p>Oh help us to pray with all manner of prayer, constantly, servently, faithfully, feelingly, that we may stand and not fall, and that not in our strength, but in Gods.</p>
            <p>To this end be with us upon this thine own day; our <hi>Manna</hi> falls every day, and is doubled upon the Lords day; oh let us be as thy ser<g ref="char:EOLhyphen"/>vant <hi>John,</hi> in the spirit upon thine own day; let God by his spirit come into our spirits, understandings, consciences, wills, memories, and affections, that all our conversations without, and affections within, may be obedient to thy word.</p>
            <p>Enable thy servant to deliver thy word faithfully; God forbid thy servant should stand upon so sandy a foundation as the wisdom of man, one <hi>Iota</hi> of thy word has more wisdom in it, then all men and Angels have.</p>
            <p>Good Father, give thy people a hearing ear, it is too much they have played by the light of thy candle, and slighted thy <hi>Manna</hi> so long: oh now therefore to day give us to hear, and know; and believe, and do the things that concern our everlasting peace; hear us for Christ his sake, to whom with thy blessed self, and Spirit, be glory now and for ever.</p>
         </div>
         <div type="sermon">
            <head>Mr. <hi>Lye's</hi> Forenoon Sermon.</head>
            <epigraph>
               <bibl>Phil. 4. 1.</bibl>
               <q>Therefore my Brethren, dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dear<g ref="char:EOLhyphen"/>ly beloved.</q>
            </epigraph>
            <p>MY Beloved, I do very well remember, that upon the four and twentieth day of this instant month
<pb n="329" facs="tcp:44065:131"/>
1651. I was then under the sentence of Banishment; and that very day did I preach my <hi>farewell Sermon</hi> to my people from whom I was banished, because I would not swear against my King, having sworn to maintain his just Power, Honour and Greatness; and now behold a second tryal: Then I could not forswear my self, the God of Heaven keep me that I never may. I am apt to think I could do any thing for this loving Congregation, only I cannot sin. But since, beloved, there is a sen<g ref="char:EOLhyphen"/>tance gone out against us, that we that cannot <hi>subscribe,</hi> must not <hi>subsist;</hi> this is the last day that is prefixed to us to preach; I shall now speak to you (God assisting me) if my passion will give me leave, just as if I would speak if I were immediately to die, therefore hearken my Bre<g ref="char:EOLhyphen"/>thren, <hi>dearly beloved and longed for, my Ioy and Crown, so stand fast in the Lord, my dearly beloved. Paul</hi> was now a Prisoner at <hi>Rome</hi> for the Gospel of Christ, it was his second imprisonment; and he was not far from be<g ref="char:EOLhyphen"/>ing offered up a sacrifice for the Gospel he had preached. This Gospel the <hi>Philippians</hi> had heard him preach; and the godly <hi>Philippians</hi> having heard of his imprisonment, they sent from <hi>Philippi</hi> to <hi>Rome</hi> to visit him, and to sup<g ref="char:EOLhyphen"/>ply his wants; a gracious temper, which, I hope the eter<g ref="char:EOLhyphen"/>nal God hath given the Saints in <hi>London,</hi> and for which, if for any thing, God hath a blessing in store for them. <hi>Paul</hi> is not so much concerned in his own bands, as in the <hi>Philippians</hi> Estate. <hi>Epaphroditus</hi> tells him, that there were Heresies and false Doctrines got in amongst them, but yet the <hi>Philippians</hi> stood fast; and herein <hi>Paul</hi> re<g ref="char:EOLhyphen"/>joyces, writes this Epistle, bids them go on, stand fast, keep their ground, and to be sure not to give an inch, but to stand fast, knowing that at a long run <hi>their labour should not be in vain in the Lord.</hi>
            </p>
            <p>A most melting <hi>Compellation,</hi> and a most serious <hi>Exhor<g ref="char:EOLhyphen"/>
                  <gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>.</hi> 
               <list>
                  <pb n="330" facs="tcp:44065:132"/>
                  <item>1. A melting <hi>Compellation, My Brethren, dearly be<g ref="char:EOLhyphen"/>loved,</hi> &amp;c.</item>
                  <item>2. A serious <hi>Exhortation,</hi> and in it 1. the <hi>matter</hi> of the duty, stand, and stand it out, and stand fast. 2. The <hi>manner,</hi>
                  </item>
               </list>1. <hi>So,</hi> stand so as you have stood, stand fast: 2. <hi>In the Lord,</hi> stand so, and stand in the Lord, in the Lords strength, and in the Lords Cause; to stand in your own strength, would be the ready way to fall, and to stand in your own cause, for your own fancy, would be the ready way to expose your selves to all manner of temptations: <hi>Therefore my Brethren, dearly beloved in the Lord, stand, and so stand fast in the Lord, my dearly beloved.</hi>
            </p>
            <p>In the next place, by way of observation from the words; and if there be any wicked catchers here, let them know, that I shall speak no more then I shall draw from, and is the mind of my Text; I would not give oc<g ref="char:EOLhyphen"/>casion to be a greater sufferer then I am like to be. But for the words.</p>
            <p>First, For the <hi>melting Compellation, My Brethren, my dearly beloved. Paul</hi> was an Apostle, and an high Offi<g ref="char:EOLhyphen"/>cer in the Church of God, and he writ unto the <hi>Philip<g ref="char:EOLhyphen"/>pians,</hi> to <hi>all</hi> the <hi>Philippians,</hi> to the poorest of them, and see how he bespeaks himself unto them, <hi>my Brethren:</hi> From hence take this observation, <hi>That the highest Offi<g ref="char:EOLhyphen"/>cers in the Church of Christ, though they are indeed by office Rulers over them, yet by relation they are no more then brethren to the meanest Saint.</hi> Here we have no such Rabbies to whom we must swear, because they say we must swear it. <hi>Paul</hi> calls them <hi>Brethren,</hi> and so writes to them, <hi>Col.</hi> 1. 2. and <hi>Iames,</hi> a Scriptural-Officer, one of the highest Apostles Christ ever made, saith, <hi>Hearken my beloved Brethren, Iam.</hi> 2. 5. so <hi>Peter</hi> an Apostle of Christ, <hi>Wherefore the rather Brethren;</hi> and <hi>Iohn</hi> the beloved Di<g ref="char:EOLhyphen"/>sciple, <hi>Brethren, I write no new commandment,</hi> &amp;c. 1 Joh. <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> 7. Well then.</p>
            <p>
               <pb n="331" facs="tcp:44065:132"/>3. If this be so that the highest officer in the Church of Christ, such as Christ approves of, are but brethren to the meanest Saint: then certainly <hi>they are but brethren to their fellow-Officers:</hi> If no more relation to the toe in the bo<g ref="char:EOLhyphen"/>dy, then no more to the eyes. If there be any of a light spirit will bear rule, that love to have the preheminence, I would desire them to read two Scriptures; the first is <hi>Luke</hi> 22. 26. the second <hi>Mat.</hi> 20. 26, 27. doth Christ say, <hi>Whosoever will be chief among you,</hi> let him be one that will domineer over your estates, over your persons, over your consciences, doth not Christ say so? no, but <hi>whosoever will be chief among you, let him be your Minister,—let him be your servant. Even as the Son of Man came not to be ministred unto, but to minister, and to give his life a ran<g ref="char:EOLhyphen"/>som for many.</hi> You have this also, <hi>Luke</hi> 22. 25. <hi>And he said unto them, the Kings of the Gentiles exercise Lordship over them, i. e.</hi> over their slaves, over their vassals, <hi>but ye shall not be so, but he that is greatest among you, let him be as the younger, and he that is chief, as he that doth serve.</hi> Sure if <hi>Paul</hi> be but a brother to <hi>Philip,</hi> then he is no more to <hi>Timothy.</hi>
            </p>
            <p>2. If the highest Officers in the Church of Christ be but brethren to the meanest Saint, then it is not for those brethren to Lord it over their fellow-brethren, Lord it o<g ref="char:EOLhyphen"/>ver Gods heritage: Remember, 'tis Gods Heritage. I hope your consciences will bear me witness, that I have labour<g ref="char:EOLhyphen"/>ed as much as in me lies, to be a helper of your joy, not to Lord it over your faith, 2 <hi>Cor.</hi> 1. 24 to presse or cause you in believe this or that because I believe it: if this be allow'd then may I turn Papist tomorrow. Saith Christ to him that would have had him speak to his brother to <hi>divide the inheritance with him, Man, who made me a Iudge over <gap reason="illegible" resp="#APEX" extent="1 word">
                     <desc>〈◊〉</desc>
                  </gap>,</hi> Luke 12. 14. So say I, Man who made thee a Tyrant, a Lord over thy fellow-brethren, 1 Pet. 5. 3. <hi>Neither as be<g ref="char:EOLhyphen"/>
                  <gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap> Lords over Gods heritage,</hi> &amp;c.</p>
            <p>
               <pb n="332" facs="tcp:44065:133"/>3. If the highest Officers in the Church of Christ be but Brethren, and no more, then there should be no <hi>discord between those brethren, Behold how good and pleasont it is for brethren to dwell together in <gap reason="illegible" resp="#APEX" extent="1 word">
                     <desc>〈◊〉</desc>
                  </gap>.</hi> And truly I may comfortably speak that, and it is one of the greatest com<g ref="char:EOLhyphen"/>sorts I have in the world. I hope we have lived together in love, blessed be God: <hi>Let us not fall out,</hi> saith <hi>Abra<g ref="char:EOLhyphen"/>him</hi> the elder, to <hi>Let</hi> his younger Cousin, <hi>for we are bre<g ref="char:EOLhyphen"/>thren.</hi> Beloved, the discords between Pastor and people have made the best musick in the ears of the Jesuits.</p>
            <p>4. Are Pastors, nay the highest Officers that Jesus Christ hath, and doth own in his Church, but Brethren? Oh! then let those brethren, if they will appear before the Bar of their Father in Heaven with comfort, <hi>take care of offending the souls of their Brethren;</hi> for at the hand of every Brother God will require the soul of his Brother; <hi>Ezek,</hi> 33. 6. <hi>His blood will I require at the Watchmans hand.</hi> We that are called by some the <hi>dogs of the flock,</hi> what shall we prove dumb dogs? What a comfort will it be to my dying brethren this day, if they can but say, Lord, we are clear from the blood of our Brethren? The Officers of Christ should never behave themselves so, that they should give their people occasion to say, We are brethren to Dragons. But <hi>Ier.</hi> 9. 4. <hi>Take ye heed every one of his neighbour,</hi> &amp;c. I would commend one Scri<g ref="char:EOLhyphen"/>pture to all my Brethren in the Ministry, 1 <hi>Cor.</hi> 8. 13. A Scripture that I would have writ in letters of gold on the lintel-posts of all Ministers doors: <hi>Wherefore if meat make my brother to offend, I will eat no flesh while the world stands, left I make my brother to offend.</hi> Rather then to endanger his soul, I'le away with all these toys and gew-gaws.</p>
            <p>5 From the terms of dearest affection, <hi>dearly beloved, longed for, &amp;c.</hi> Take this observation, that, <hi>It becomes</hi>
               <pb n="333" facs="tcp:44065:133"/>
               <hi>the highest Ministers, much more the lowest, to bear a most tender, vehement, ardent, strong melting affecti<g ref="char:EOLhyphen"/>on, towards that st<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>ck or people that God hath com<g ref="char:EOLhyphen"/>mitted to their change.</hi> Thus <hi>Paul</hi> to the <hi>Philippians</hi> in the Text, <hi>My Brethen, dearly beloved, &amp;c.</hi> You shall find <hi>Paul</hi> in all his Epistles in a thawing frame to his people, melting in love unto them: The <hi>Corin<g ref="char:EOLhyphen"/>thi<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>ns</hi> were so in his heart, no<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> only to live with them, but if God called him, to die for them, so abundant<g ref="char:EOLhyphen"/>ly did he love them, 2 <hi>Cor.</hi> 12. 15. That he would very gladly spend and be spent for them, carried them in his heart, and longed after them all. As for the <hi>Thessalonians</hi> 1 <hi>Thess</hi> 2. 8. He, as a Nurse, tendreth and nourisheth them as children, and is so affectionately desirous of them, that he is willing <hi>to impart them, not only the Gospel, but his own soul,</hi> because they were dear to him. Then,</p>
            <p>1. Is this so, ought the Pastors so to love their peo<g ref="char:EOLhyphen"/>ple? Give me leave to bespeak you in the words of <hi>Iob</hi> (in respect of those hundreds of Ministers that are to be plucked from their people:) <hi>Have pity up<g ref="char:EOLhyphen"/>on me, have pity upon me, oh<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>ye my friends, for the hand of God hath touched me, Iob</hi> 19. 21. What will nothing serve but plucking out our very eyes? our very heart, (being so much the objects of the Peoples love.) How sad is it for the Father to be plucked from the Childe, the Shepherd from the Flock, the Nurse from the Childe, this is a Lamentation, and ought to be for a Lamentation: That there must be a parting between <hi>David</hi> and <hi>
                  <gap reason="illegible" resp="#APEX" extent="1 word">
                     <desc>〈◊〉</desc>
                  </gap>,</hi> who loved one another as their own Souls, this cuts them unto their very heart. And this I may say with respect to my self, I blesse God, I cannot say, as she of her Husband, <hi>A bloody Husband hast thou been unto me, but a loving Congregation</hi> have you been unto me. I know none
<pb n="334" facs="tcp:44065:134"/>
of you have desired my destruction, nor to taint my name; never did I hear three in this Congregation speak of pressing any thing against me, that was contrary to my conscience: nor can I say, that there are four in this Pa<g ref="char:EOLhyphen"/>rish that did ever deny to pay me my <hi>legal dues,</hi> blessed be God for such a people, you have not encroached up<g ref="char:EOLhyphen"/>on my conscience, as I hope I have not upon yours. Pastors must love their people, do not blame them if their hearts be almost broken, when they are to part with such a people.</p>
            <p>2. Must the Pastor love his people? then <hi>the people must love their Pastor.</hi> 'Tis true, it lies in the power of man to seperate the Pastor and people, but not to sepa<g ref="char:EOLhyphen"/>rate their hearts; I hope there will never be a separation of love, but that will still continue: if we do not see one another, yet we may love one another and pray for one another; I hope a husband doth not cease from loving his wife because she is <hi>absent</hi> from him. But oh! for my Brethren, hundreds of them think that you are undone, though you cannot see as far as other men, you may live in love, and keep your consciences quiet.</p>
            <p>3. Must Pastors love their People? then you see from hence, <hi>what should be the grand object of the Pastors affection,</hi> i. e. the people; not what the people have; this is great inquiry, what is the benefice worth? What's the preferment? Do they pay well, &amp;c. Whereas we should not seek so much the <hi>Fleece</hi> as the <hi>Flock,</hi> we should not take oversight of a Congregation for <hi>love</hi> of their <hi>pay,</hi> but of their <hi>souls;</hi> nor, 'tis an excellent good living, as one said I have heard of, <hi>Let me have their Tythes, and let their souls go to the Devil;</hi> but as the Apostle, <hi>I seek not yours, but you,</hi> 2 Cor. 12. 14. And I hope there be many hundreds can say, it hath been the peoples souls they have more loved and affected, than any thing what the people had.</p>
            <p>
               <pb n="335" facs="tcp:44065:134"/>4. Once more; We must love them, and love them tenderly, Why, and yet leave them? Yes my beloved, We are so to love our people, as to venture any thing for them but our own damnation. I come not here to throw fire<g ref="char:EOLhyphen"/>brands. I bless God I have a most tender affection for all my Brethren in the Ministry; and though I am not satis<g ref="char:EOLhyphen"/>fied my self, yet I condemn no man, I believe there be many of them do as conscienciously subscribe, as deny to subscribe. I protest in the fear of God I cannot subscribe; perhaps it is because I have not that light as others have; for he <hi>that doubts</hi> (saith the Apostle) <hi>is damned:</hi> My be<g ref="char:EOLhyphen"/>loved, I hope you would not have us sin against God and our Consciences. It is not my <hi>living</hi> that I desire, but my <hi>office</hi> to serve my Lord and Master, but if we should (to keep communion with you) lose our communion with God; this is the ready way to have all our labour and pains lost; but as <hi>David</hi> said (and oh that I could speak it with as good hopes as <hi>David) Zadok, carry back the Ark of God, if I shall find favour in the eyes of the Lord, he will bring me again, and shew me both it and his habi<g ref="char:EOLhyphen"/>tation: but if he thus say, I have no delight in thee, behold here am I, let him do to me as seemeth good unto him,</hi> 2 Sam. 15. 24. Brethren, I could do very much for the love I bear to you but I dare not sin? I know they will tell you, this is pride and peevishness in us, and that we have preacht against it, and are tender of our reputation, and we would fain all be Bishops, and forty things more: but the Lord be witness between them and us in this. Be<g ref="char:EOLhyphen"/>loved, I prefer my wife and children before a blast of air of peoples talk: I am very sensible what it is to be reduced to a morsel of bread: Let the God of heaven and earth do what he will with me, if I could have subscribed with a good conscience, I would, I would do any thing to keep my self in the work of God, but to sin against my God, I dare not do it.</p>
            <p>
               <pb n="336" facs="tcp:44065:135"/>3. <hi>My joy and Crown,</hi> therefore my dearly beloved and longed for, my <hi>joy and Crown,</hi> my present joy and future Crown: my joy which I value more then a Crown, my principal joy. Hence observe this Do<g ref="char:EOLhyphen"/>ctrine, that, <hi>The fixed, standing, flourishing growth of Saints in Gospel-practice and Gospel-obedience, is, or ought to be matter of transcendent joy to their Pastors.</hi> It was so to the Apostle <hi>Paul; Paul</hi> heard how they stood: though there was a plague amongst them, yet they were not infected; and though he was in the Gaol ready to be beheaded, yet this was his joy and Crown, that his people did stand, and I hope, my Brethren, it will be our joy and Crown to he<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>r of your standing and growth in Gospel<g ref="char:punc">▪</g>knowledge, and Gospel-professi<g ref="char:EOLhyphen"/>on. And</p>
            <p>1. If this be so, as <hi>Iohn</hi> said, I <hi>rejoyced greatly that</hi> I <hi>found of thy Children walking in the truth:</hi> It should be the prayers and endeavours of all Pastors really to love the souls of their people, and to pray for them: that when they cannot look after the souls of their Children, yet that good Nurses may be looked out for them. What a joy was it that <hi>Moses</hi> Mother was made his Nurse? and who can tell, it may be thought, not out of any merit of ours, yet of their own clemen<g ref="char:EOLhyphen"/>cy, our Governours may give us to be Nurses over our own Children: but if I cannot nurse my Childe my self, I will wish it well, and as good a Nurse as I can: far be it, that those that are to succeed should not prosper: Lord, it shall be the prayere of thy Servant, that those that are to succeed may have a double and treble portion of thy Spirit, that he may be both painful and faith<g ref="char:EOLhyphen"/>full, <hi>&amp;c.</hi>
            </p>
            <p>2. If the peoples growth in grace and knowledge be matter of joy to a faithful Pastour? then what do you think of those that hinder their thriving. I shall
<pb n="337" facs="tcp:44065:135"/>
give you two Scriptures, <hi>Iohn</hi> 12. 19. <hi>The Pharisees therefore said among themselves,</hi> (they durst not speak publickly; but who was it against? why, it was against Christ) <hi>perceive ye how ye prevail nothing, behold the world is gone after him.</hi> But we will order him for that, we will be sure to lesson his Congregation; if we can<g ref="char:EOLhyphen"/>not do that, we will shut the doors against him; see <hi>Matth.</hi> 23. 13. <hi>Woe unto you Scribes and Pharisees, Hy<g ref="char:EOLhyphen"/>pocrites, for ye shut up the Kingdom of Heaven against men:</hi> What! shut up the Kingdome of Heaven a<g ref="char:EOLhyphen"/>gainst men? What the Pharisees! that pretended they had the Keys of Heaven, and to be the Guides? I, that is it. because there is nor room enough in Heaven for us and them too? No, saith Christ, there is no such matter; <hi>For ye neither go in your selves, neither suffer ye them that are entring to go in.</hi> I dare not tell you at this time what it is to <hi>shut up the Kingdome of Heaven against men,</hi> you may better imagine it t<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>en I can speak it; but this did the Pharisees <hi>they would not go in themselves, nor suffer them that wer<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap> 
                  <gap reason="illegible" resp="#APEX" extent="1 word">
                     <desc>〈◊〉</desc>
                  </gap> to go in.</hi> I remember, when I was a Childe, we h<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>d <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>uch <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap>, that would one Lords<g ref="char:EOLhyphen"/>day preach up <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> next Lords-day would preach against the <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap>.</p>
            <p>And now, my <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap>, I am come in the next place to speak to <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>he <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> 
               <hi>stand fast;</hi> and because I see a Hurricane a <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> 
               <hi>
                  <gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>eep your ground, stand fast,</hi> and live in the Lord here, that you may live with him hereafter.</p>
         </div>
         <div type="sermon">
            <pb n="338" facs="tcp:44065:136"/>
            <head>Mr. <hi>Lye's</hi> Afternoon Sermon.</head>
            <epigraph>
               <bibl>Phil. 4. 1.</bibl>
               <q>Therefore my Brethren, dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dear<g ref="char:EOLhyphen"/>ly beloved.</q>
            </epigraph>
            <p>FRom this Scripture you have had these 3. Doctrines: 1. <hi>That the highest officers of the Church of Christ, though they are Rulers of them, yet they are but brethren to the meanest Saint.</hi> 2. <hi>That it becomes a true Scri<g ref="char:EOLhyphen"/>ptural Minister of Christ, to have a most veh<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>ment, ardent, strong, melting, tender affection to that Flock or People which the Providence of God hath committed to his charge.</hi> 3. <hi>That the fixed, standing, flourishing, and thriving of that Flock in the profession and practice of Gospel-know<g ref="char:EOLhyphen"/>ledge and obedience, is matter of transcendent joy and tri<g ref="char:EOLhyphen"/>umph to such a godly Pastor.</hi> The fourth, which is that I would now prosecute, is this, <hi>That it is the grand and in<g ref="char:EOLhyphen"/>dispensible duty of all sincere Saints, in the most black and shaking seasons, to stand fast, fixed and stedfast in the Lord.</hi>
            </p>
            <p>This is the grand thing St. <hi>Paul</hi> had to say to his <hi>Phi<g ref="char:EOLhyphen"/>lippians</hi> when he was ready to have his head cut off, for so it was, he was beheaded for the testimony of Jesus: this is all he had to say when in Jayle, when in bonds, and that under Heathen <hi>Romans;</hi> you are now my Joy, you are now my Crown, oh! do but stand, and my joy, which is but two notes above <hi>Gamut,</hi> will get to <hi>Ela.</hi> Oh! do but stand, and my Crown's studded with Diamonds: We live if you stand, though we die when you stand. <hi>It is the great and</hi>
               <pb n="339" facs="tcp:44065:136"/>
               <hi>indispensible duty,</hi> &amp;c. Whether these are <hi>black</hi> and <hi>sha<g ref="char:EOLhyphen"/>king seasons,</hi> I have nothing to say, but I am wholly now upon your duty, beloved; and for God's sake let the words of a <hi>Civilly dying Minister</hi> prevail with you. There is a kind of a Maxim among some, that in case a person dye seemingly, and revive again, that the last words that was heard of that person when in a rational temper, are the only things that that person will remember when brought to life again. It is most probable beloved, what<g ref="char:EOLhyphen"/>ever others may think, but in my opinion (God may work wonders) neither you nor I shall ever see the faces of, or have a word more to speak to one another till the day of Judgement. Therefore I beseech you hear me, as those that would and may live with me to eternity. Mark your duty; I have spoken something concerning the <hi>Pastors</hi> du<g ref="char:EOLhyphen"/>ty in the morning; now for the <hi>Peoples: It is the indi<g ref="char:EOLhyphen"/>spensible duty of all sincere Saints, to stand fast, &amp;c.</hi> I con<g ref="char:EOLhyphen"/>fess, I have a love for the whole Auditory, I have a Mess for them; but my <hi>Benjamin</hi>'s Mess is for those I once cal<g ref="char:EOLhyphen"/>led my own people; you are my <hi>Benjamins,</hi> I wish I had a greater than a fifth for you. This Proposition I shall</p>
            <list>
               <item>1. <hi>Prove,</hi> and then</item>
               <item>2. <hi>Improve.</hi>
               </item>
            </list>
            <p>In the worst of times, in the most shaking seasons, and if I do not greatly mistake, there is an hour of temptation threatned by God, now beginning to be inflicted; if ever you would stand, stand now, and for your comfort, let me but hint, that a Christian may stand comfortably, when he falls sadly; that is, he may stand by God when he falls by man. I knew that a great many years ago.</p>
            <p>First then, 'tis your duty to stand. There be Scriptures more then enough to prove this to be your duty, Col. 4. 12 <hi>Stand perfect &amp; compleat in all the will of God</hi> Ph. 1. 27 <hi>Only let your conversation be as becometh the Gospel of Christ, that whether I come and see you,</hi> alas poor <hi>Paul!</hi> thou come &amp; see them! thou wast beheaded before thou couldst come &amp; see
<pb n="340" facs="tcp:44065:137"/>
them; but (<hi>or else be absent, I may hear of your affair<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>, that ye may stand fast in one spirit, with one m<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>nd, striving together</hi> (not to pluck out one anothers throats, no more of that; but striving together, not against one another, but) <hi>for the faith of the Gospel.</hi> So 1 Cor. 15. 58. <hi>There<g ref="char:EOLhyphen"/>fore my Brethren, be Steadfast, unmoveable, always aboun<g ref="char:EOLhyphen"/>ding in the work of the Lord, forasmuch is you know that your labour is not in vain in the Lord.</hi> 'Tis our duty to stand. But.</p>
            <p>Secondly, <hi>Wherein must we stand steadfast?</hi> I have no new Doctrine to preach now, I shall but mind you of what I have formerly spoken when you would not be<g ref="char:EOLhyphen"/>lieve. I confess I do not begin to be of a new judgement now; and should I be continued in the Ministry, (a mercy I can hardly hope for) I should be of the same judgement, and preach this doctrine, <hi>Stand fast.</hi>
            </p>
            <p>God will certainly bring the people of God in <hi>Eng<g ref="char:EOLhyphen"/>land</hi> to his own terms, or else <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>are them well for ever. What's that we should be steadfast in? I would advise to a steadfastness.</p>
            <list>
               <item>1. <hi>Of Iudgement.</hi>
               </item>
               <item>2. To steadfastness of <hi>Resolution.</hi>
               </item>
               <item>3. To a steadfastness of <hi>Faith.</hi>
               </item>
               <item>4. To a steadfastness of <hi>Conscience.</hi>
               </item>
            </list>
            <p>So stand fast in the Lord in your <hi>Iudgement,</hi> in your <hi>Re<g ref="char:EOLhyphen"/>solution,</hi> in your <hi>Faith,</hi> in your <hi>Conscience.</hi>
            </p>
            <p>1. I would advise to a <hi>steadfastness of Iudgement.</hi> Strange Doctrines are the greatest fetters that do assault a sound judgement; they are like waves, if they do <hi>split,</hi> they will shake the Ship to purpose: therefore your way is, to cast anchor well, to stand firm on the rock of truth, I had almost said all in a word, <hi>Protestant truth;</hi> though the market may rise somewhat high, yet stand firmly there while strange Doctrines like so many impetuous Waves, are beating upon you, break themselves in pieces they
<pb n="341" facs="tcp:44065:137"/>
may, but if you stand, can never hurt you, I am not now to begin to warn you against <hi>P<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>pery,</hi> not that I have the least reflection on any thing in the world, but on the <hi>Scri<g ref="char:EOLhyphen"/>ptures.</hi> I am apt to think the <hi>wound of the beast must be healed:</hi> however, do not you <hi>spread a plaister for the Beast</hi> to heal his wound: <hi>Be no more children tossed to and fro, carried about with every wind of Doctrine,</hi> with every wind, or windy Doctrine, <hi>by the slight of men, and cun<g ref="char:EOLhyphen"/>ning craftiness,</hi> that can cog the Die, notable Gamesters there are in the World, but you must <hi>stand</hi> steady in judgement, you must be firm to your principles: I would have you <hi>Stars,</hi> not <hi>Meteors,</hi> for <hi>Meteors</hi> are carried a<g ref="char:EOLhyphen"/>bout with every blast of Wind. I hope better things of you; I shall pray God would make you <hi>steadfast in Iudge<g ref="char:EOLhyphen"/>ment:</hi> 1. Be sure to get good principles; and secondly, Be sure to stand in those good principles that you have got. And though I cannot say but some <hi>Tares</hi> are sown among this Parish, ye<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> I bless the Lord for the generality, I hope I may say, I have an <hi>Orthodox Ministry.</hi>
            </p>
            <p>2. 'Tis not enough to stand i<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>udgement, but we must be <hi>steadfast</hi> to our  <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap>; 1 <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> 15. 58. <hi>Be stead<g ref="char:EOLhyphen"/>fast<g ref="char:punc">▪</g> immoveable,</hi> such as stand firm on some Basis and foundation, that doth not totter and stagger: if they find you <hi>staggering,</hi> to be sure the next moment they look up<g ref="char:EOLhyphen"/>on you as <hi>falling.</hi> Be as they say of one or both of the <hi>Poles</hi> of the Heavens, though all the world turns, the <hi>Poles</hi> are immoveable. If I mistake not, you may see a great turn in the World; <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>nd behold at this day, the greatest turn that ever was in <hi>England;</hi> but yet you must not move, you must not stir, be true to your Resolutions, be just to your first love, go on in the Lords Work, let no<g ref="char:EOLhyphen"/>thing take you off. If I have preached any false Doctrine among you, witness against me at the day of judgement; but if the things I have preached be true, stand to the truths, if you do not witness against my Doctrine
<pb n="342" facs="tcp:44065:138"/>
(mine 'tis not) but rather witnesse for it, remem<g ref="char:EOLhyphen"/>ber, if you leave it, that very Doctrine will wit<g ref="char:EOLhyphen"/>nesse against you at the day of Judgement. Oh! that excellent Heroe, <hi>Queen Hester,</hi> thus and thus I will do, <hi>and if I perish, I perish.</hi> You cannot imagine against how many thousand temptations a stadfast resolution will guard you.</p>
            <p>3. There's a <hi>steadfastnesse of Faith</hi> too, when we so believe as that we do not waver, or do not he<g ref="char:EOLhyphen"/>sitate. Will you give me leave to propose to you (my dear Friends, though my Congregation I cannot call you) that question which our Saviour did unto the Jews. (whom he hated, though I love you) <hi>The Baptism of Iohn, whence was it? from heaven, or of men.</hi> The doctrines you have heard, have they been from Heaven or from men? Answer me, if from men abhor them; man is a false creature, man would make merchandize of your faith and souls, but if from Heaven, why then should you not believe them? <hi>I</hi> blesse the Lord, my conscience bears me witnesse, <hi>I</hi> never did so far pro<g ref="char:EOLhyphen"/>pose a doctrine to you, I would have you believe with<g ref="char:EOLhyphen"/>out Scripture. If the doctrines have been from God be<g ref="char:EOLhyphen"/>lieve them, if not, abhor them, and any of those that shall dare to bring a doctrine, but dare not bring the authority of the Scripture to warrant them. You may not be like those in <hi>Iam.</hi> 1. 6. <hi>that mavereth like a wave of the sea driven with the wind and tossed.</hi> The most god<g ref="char:EOLhyphen"/>ly man may stumble in his way, <hi>i. e.</hi> tread awry, but a wavering minded man is never settled concerning his way. Blessed be God I am not now (on this day that looks as like my dying day as can be in the world) to begin to fix upon a Religion, to fix upon my way, I know my way, If God will but keep <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> steps, and guide me in that way. If God be <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> (I appeal to your consciences) worship him; <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> God,
<pb n="343" facs="tcp:44065:138" rendition="simple:additions"/>
worship him; do not stand disputing and doubting, do not, say shall I? shall I? if the ways you have found be the ways of God, follow them; God hath but one way to heaven, there is but one truth; if <hi>Baal</hi> be God follow <hi>Baal,</hi> do not stand wavering; do not consult with flesh and bloud; 'tis an infinite mercie that God will give any of us to leave Relations, Estates, Congregations, any thing for Christ: 'tis an infinite mercy we do not split upon a rock. Be sure to be ei<g ref="char:EOLhyphen"/>ther for God or <hi>Baal:</hi> a godly man many time, halts in his way, but never halts between two opinions.</p>
            <p>4. <hi>Steadfastness</hi> of <hi>Conscience.</hi> Indeed the genius of my ministry hath lyen this way: and here I could easily launch out, but I must be short. I would speak a word in season to those that are weak, it becomes you to be steadfast in conscience; then have a God decree<g ref="char:EOLhyphen"/>ing, a Christ redeeming, a spirit quickning, a gospel promising, a heaven prepared, a God infinitely more ready to save him, then he can possibly be desirous to be saved by him. Be steadfast in conscience against the guilt, the filth of sin, against the temptations of Satan, <hi>&amp;c.</hi> Let us draw near, with full assurance of faith; you can never believe Gods love so much, as Gods love doth engage you to believe, <hi>&amp;c.</hi> I might adde.</p>
            <p>5. You must be steadfast in conversation: 'tis not the Running <hi>well,</hi> but the Running out; 'tis not the <hi>sighing</hi> but the <hi>conquering</hi> that gives you <hi>title</hi> to the <hi>Reward:</hi> for you to give a great deal of milk, and to throw it down all at length with your foot, may argue you to have a good dug, but a bad foot. Never give those be<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>sts of <hi>Babylon</hi> occasion to say, that a man may be a child of God in the morning, and a child of the devil at night; that we con<g ref="char:EOLhyphen"/>tradict that Doctrine by our conversation, that we assert in our profession.</p>
            <p>
               <pb n="344" facs="tcp:44065:139" rendition="simple:additions"/>But why must we be stedfast?</p>
            <p>Alas<g ref="char:punc">▪</g> why; would you have me marshal up all the <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> me count the stars, or number the sands on <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap>. There is no<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> an attribute in God, not a precept, <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap>, or <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> in the word, not an ordinance<g ref="char:punc">▪</g> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> a <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap>; there is nothing in God, or <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> the <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap>, <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap>, or ourselves, but all would give a con<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ribution of <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> to prove the Saints <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> I must but h<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>nt at a few things.</p>
            <p>First, I would argue <hi>from Iesu Christ.</hi> Believers you <hi>love Christ,</hi> and therefore you love the <hi>honour</hi> of <hi>Christ,</hi> now the honour of Christ is highly engaged in your sted<g ref="char:EOLhyphen"/>fastness. We never cast a deeper blot on the honour of Christ, then when we grow unstedfast: I need not tell you so, the Jesuits, those me<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>k Papists will tell you so, those that delight in nothing more then in the milk of the Virgin <hi>Mary,</hi> and in the bloud of Saints: they have enough: if you be unsteady. 1. You dishonour Christ in his <hi>sufferings:</hi> Pray tell me Believers, why did Christ swear bloud? why did he dye? why did he undergo what the wrath of Devils could inflict, but for this end, to make you steady, to give you the conquest of all spiritual Ene<g ref="char:EOLhyphen"/>mies, and to make you stand in that conquest triumph<g ref="char:EOLhyphen"/>ing. Thus I remember as <hi>Ioshuah.</hi> Jos. 10. 24. <hi>Come, put your feet upon the necks of these k<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>ngs, and they came near, and put their feet upon the necks of them.</hi> So, Christ hath dy'd, that you might live, that you might stand; and what dishonour to the eternal Saviour of the world, to a <hi>dying Sav<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>ur,</hi> to see a <hi>flying Christian.</hi> 'Twas ne<g ref="char:EOLhyphen"/>ver heard of, that souldiers should <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>lye before a conquer<g ref="char:EOLhyphen"/>ed enemy, whose legs were cut off, whose arms were bro<g ref="char:EOLhyphen"/>ken, whose sword taken from them. 2. 'Tis a dishonour to the <hi>spirit of Christ:</hi> The same spirit that was with Christ in all his Agonies, this very spirit he hath given to believers that he might bring them through with some
<pb n="345" facs="tcp:44065:139"/>
victory; therefore, when we stand not, 'tis a high dis<g ref="char:EOLhyphen"/>honour to Christ's Spirit. 3. 'Tis a dishonour to <hi>Christ's truth:</hi> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> what a dishonour doth it bring <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>o the Truth<g ref="char:punc">▪</g> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> but thought of some late ex<g ref="char:EOLhyphen"/>periments of poor <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> that I h<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ve he<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>rd of, carried about in triumph, look here's the man, here's the man that hath done this, that, and t<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>other thing, and now look here's his—I cannot excuse <hi>Noah</hi> from his <hi>drunken<g ref="char:EOLhyphen"/>ness,</hi> yet me thinks 'tis the part of a <hi>Cham</hi> to <hi>shew his fa<g ref="char:EOLhyphen"/>thers nakedness.</hi> I remember that one hath told me, ('tis a great Truth) That <hi>Religion never s<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>ffers greater wounds, then by the hands of her professed friends;</hi> Oh? what advantage have the wicked <hi>Papists</hi> taken against us by the falls of English <hi>Professors,</hi> both in principles and practice. 4. 'I is a very great dishonour to <hi>Christs all<g ref="char:EOLhyphen"/>sufficiency.</hi> Tell me man, is thy Christ able to protect thee against all evil? and is he able to supply thee with all good? or is he not? if he be not, then deny him, and whatever thou hast said concerning him, if he be, then stand close to him, <hi>in the mount he will be seen.</hi>
            </p>
            <p>
               <hi>2ly.</hi> I would argue from <hi>Saints,</hi> the infinite advantage that at a long run (I do not say presently) will redound to those that are steady in judgment, in resolution; in faith, in conscience, in practice, so far as all these are con<g ref="char:EOLhyphen"/>formable to the word of God, and no further. The grea<g ref="char:EOLhyphen"/>test advantage appears upon these four grounds.</p>
            <list>
               <item>1. Whatever thou thinkest, a steady condition is the safest condition.</item>
               <item>2. The fullest condition.</item>
               <item>3. The strongest condition,</item>
               <item>4. The freest condition.</item>
            </list>
            <p>Oh! that I could beat this into my heart, as well as <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>tis in my head. The <hi>safest</hi> condition in the midst of <hi>dangers;</hi> the <hi>fullest</hi> condition in the mids<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> of <hi>wants;</hi> the <hi>strongest</hi> condition in the midst of <hi>assauts,</hi> and the
<pb n="346" facs="tcp:44065:140"/>
               <hi>freest</hi> condition in the midst of <hi>straights. I profess in</hi> the presence of God, I have felt these things, and knew them to be true many years ago.</p>
            <p>1. It is the <hi>safest</hi> condition: never do the Saints take hurt, but by declining, moving from their center: while at their center the Devil cannot touch them; departing thence, is like the poor Bird from her nest, every one hath a fling at them. Remember this, let but a man once leave his Scriptural station, and what temptation is he a<g ref="char:EOLhyphen"/>ble to stand against: it is just like a man thrown down from the top of an house, no stopping till he come to the bottom. 1 Joh 5. 18. <hi>He that is begotten of God keepeth himself, and the wicked one toucheth him not.</hi>
            </p>
            <p>2. It is the <hi>fullest</hi> condition. Oh! my Brethren, Saints living steadfastly on their foundation, are continually supplied by God, as the fountain doth continually issue out it self into the streams. I know 'tis best living upon a single God. How many thousands be there yet living in <hi>England,</hi> that can tell you, they never enjoyed <hi>more of God,</hi> then when they enjoyed <hi>least of the Creature.</hi> Some have professed to me their <hi>prison</hi> was to them as a <hi>palace,</hi> that were troubled more with these things then ever you were, and the God of heaven grant you never may.</p>
            <p>3. 'Tis the <hi>strongest</hi> condition. A man that stands steadfast, is like a man on a Rock, the waters come, they may dash themselves in pieces, but never shall be able to dash him in pieces, he is fixed on a Rock, and therefore stands. A man that stands steady to his Scriptural princi<g ref="char:EOLhyphen"/>ples, is like <hi>Sanpson</hi> with his <hi>Locks</hi> about him, let all the <hi>Philistines</hi> come, what cares he, he is able to conquer them all.</p>
            <p>4. 'Tis the freeest condition. A man that deserts his principles, is a slave to every condition, afraid of every humour, of every Aspine leaf in the world, thinks all those
<pb n="347" facs="tcp:44065:140"/>
are <hi>informers</hi> that converse with him, is afraid of some <hi>promooter</hi> or other. But he that stands fast, where the Spi<g ref="char:EOLhyphen"/>rit of God is, there is liberty and freedome; such a man in chains, as <hi>Paul</hi> at <hi>Rome,</hi> is in a far freer condition then others not in that restraint. Well then, 'tis rational that you stand, but it may be your l<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>st and interest can hard<g ref="char:EOLhyphen"/>ly swallow these things: if we stand we shall not fall; nay if you do not stand, be sure you shall fall at last. The next thing I would do is to apply this truth.</p>
            <p>Is it the most important duty of all sincere profes<g ref="char:EOLhyphen"/>sors, in the most shaking seasons, to stand stedfast in the Lord? then</p>
            <p>First, by way of <hi>Lamentation,</hi> and that</p>
            <list>
               <item>1. Over our own souls.</item>
               <item>2. Over hundreds of Congregatio<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>s.</item>
            </list>
            <p>Lord, must, do we say hundreds, nay thousands of Con<g ref="char:EOLhyphen"/>gregations that are this day, though they do not accom<g ref="char:EOLhyphen"/>pany us in person, yet mingling tears with us, and espe<g ref="char:EOLhyphen"/>cially as I hear, on the <hi>West</hi> of <hi>England.</hi>
            </p>
            <p>1. <hi>Over our own hearts.</hi> We must stand; that's our duty: oh! how should it cause us to lie low, by reason of the instability of our hearts, and their cursed declining from the true foundation every day. Alas, Beloved, this is that that God complains of, <hi>they are a generation whose spirit is not stedfast with God;</hi> and therefore we have very much reason to complain of it: oh! that this sin might be forgiven: oh, what an unsetled people have we been! to day we have been apt to cry <hi>Hosanna, Hosanna to the Son of David,</hi> to morrow our note is changed, <hi>crucifie him, crucifie him, give us Barabbas<g ref="char:punc">▪</g>
               </hi> to day <hi>the Lord is God,</hi> to morrow <hi>Baal;</hi> any thing is <hi>God,</hi> provided we may keep our Estates. Oh Lord! what w<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>lt thou do with such a people as this? certainly it is a lamentation, and<g ref="char:punc">▪</g> ought <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>o be a lamentation. Believe it Beloved, I can now count seven years, if not something more, wherein I
<pb n="348" facs="tcp:44065:141"/>
have most clearly expected the daies I now see: no way, but the severest waies to be taken with such a false people as we have been. Judge in your own thoughts, whether we have been true to God or Man, to Saints or Sinners, to the Churches of God at home, or abroad: whether or no this be not matter of lamentation.</p>
            <p>2. With respect to our <hi>Congregations.</hi> ('tis not against the Law yet to call them <hi>our</hi> Congregations.) This I confess, I can rather weep then speak to, I cannot speak, my heart is too big for my head here. Lord, is it the du<g ref="char:EOLhyphen"/>ty of people, of Saints, to stand, to be stedfast? how then should we mourn over those poor souls, that because their <hi>pillers</hi> are taken away, must needs for ought we know <hi>fall,</hi> unless thou dost support them? What, Lord, dost thou complain of a flock of sheep that are scattered? oh! there's no wonder in it, their Shepherd is gone. Do you look on it as a strange thing, to see a poor Ship to be tossed here and there in the Sea, when their Pilot is de<g ref="char:EOLhyphen"/>stroyed? why Mother, is it a strange thing for your Chil<g ref="char:EOLhyphen"/>dren to fall and knock their Arms, Legs, their Brains out? why their Mother is taken from them oh poor people! good God provide for this Congregation, I, and this Ci<g ref="char:EOLhyphen"/>ty, that (let defacing, abominable wretches say what they will) is certainly one of the best Cities God hath in the world, and therefore they hate it so desperately because God loves it, and because they hate that God that loves it. I bless God, I can speak of my own people, they are not a mad pestiserous people, for the most of them. How ma<g ref="char:EOLhyphen"/>ny thousands have their hearts at their mouthes now at this time before God in <hi>England:</hi> alas, alas, that we should ever have our Seers carried away from us! but what think you, when poor people shall be exposed to greater temptations, to an Ulcer in the very Kidneys, to a Plague in the very Heart, or Head: you now fear it, but when you feel it, what then?</p>
            <p>
               <pb n="349" facs="tcp:44065:141"/>2. By way of Exhortation: Beloved, I remember good <hi>Iacob,</hi> when he was come into <hi>Egypt,</hi> and ready to die, calls his children together, and before he dies <hi>blesseth</hi> his <hi>children.</hi> I cannot say you are my <hi>children,</hi> but I can truly say in the strength of God, You are dearer to me then the children of my own bowels: I remember what poor <hi>Esau</hi> said, <hi>Hast thou but one blessing, my Father? Bless me, even me also, oh my Father.</hi> Oh! beloved, I have a few <hi>blessings</hi> for you, I have a few words of <hi>Exhortation</hi> for you: and for Gods sake take them as if they dropt from my lips when dying; 'tis very probable we shall never meet more while the day of Judgement, what ever others think, I am utterly against all irregular waies. I <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> bless the Lord) never had a hand in any change of Govern<g ref="char:EOLhyphen"/>ment in all my life: I am for prayers, ears, quietness, sub<g ref="char:EOLhyphen"/>mission, and meekness, and let God do his work, and thi<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> will be the best done when he doth it. Therefore be ex<g ref="char:EOLhyphen"/>horted to stand f<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>st in the Lord: My own people, hear me now, though you should never hear me more; be exhorted to stand fast in the Lord; you are not a Schismatical, He<g ref="char:EOLhyphen"/>retical people, I do not know the lesst person among you enclining to <hi>Pope<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>y:</hi> Therefore be exhorted, as ye have been a people that have waited upon the Ordinances of God, that have not persecuted your poor, Minister: that have made it your design and business to live lovingly, quietly and as it becomes Christians, (I am confident a Minister may live as comfortably among you, as among any people in <hi>England.</hi>) So be ye stedfast, unmovable, alwaies abounding in the Work of the Lord, for as much as you know that your lahour shall not be in vain in the Lord. Here I had prepared, I confess, several argu<g ref="char:EOLhyphen"/>ments to have moved you to this stedfastness.</p>
            <p>1. I could have told you, that with drawing of any one of you back, you will meet with great temptations which will very much unfit you for Heaven. <hi>If any man</hi> or
<pb n="350" facs="tcp:44065:142"/>
woman <hi>draw back, my soul</hi> (saith God) <hi>shall have no plea<g ref="char:EOLhyphen"/>sure in him:</hi> I could have urged you with examples from the Heathens; <hi>Alexander</hi> being in <hi>India</hi> bid them tell him the greatest rarity in their Countrey: Sir, go tell them, say they, when you come to <hi>Greece,</hi> there are many here that cannot be forced by the prowess of <hi>Alexander,</hi> to change their minds. I know there are some here that cannot be easily perswaded to change their Religion. Saith <hi>Lactantius, our very women torment their tormentors.</hi> I would never desire a more able disputant, than a wo<g ref="char:EOLhyphen"/>man against a Monk.</p>
            <p>2. I could tell you of those enjoyments God hath put on you, our miseries have been great, but our mercies have been greater: I could tell you of six troubles, and of seven; of six wherein God hath stood by, and of seven wherein he hath not forsaken, and the truth is, he cannot forsake his people; he may forsake them as for <hi>comfort,</hi> he will never forsake them as for <hi>support:</hi> let him lay on a burden, he will be sure to strengthen the back.</p>
            <p>3. I hope 'tis not dangerous if I tell you you are in<g ref="char:EOLhyphen"/>gaged to God: there are <hi>vows</hi> upon you, Baptismal vows, to say no more, you have sworn to God, you have lifted up your hands: you are those that have undertaken that you would be true to God to your lives end: if these vows have been any way strengthened, Oh! remember <hi>Zede<g ref="char:EOLhyphen"/>kiahs</hi> case, <hi>Ezr.</hi> 17. 18. 19. <hi>Seeing he despised the oath by beeaking the covenant (when lo he had given his hand) and hath done all these things, he shall not escape: therefore thus saith the Lord God, as I live, surely mine oath that he hath despised, and my covenant that h<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap> hath broken, even it will I recompence upon his own head.</hi> Remember it, you may play fast and loose with man, you must not think ever to carry it away by playing fast and loose with God.</p>
            <p>4. If you should not stand, you loose all you have wrought; all your prayers, tears, professions, practises,
<pb n="351" facs="tcp:44065:142"/>
sufferings are all gone if you give out at last, &amp;c.</p>
            <p>5. While you stand by God, God hath promised <hi>to stand with you:</hi> and the truth is, if I have but one God, 'tis no great matter for all the tyles in <hi>worms.</hi> There be a 1000 devils, but all those devils are in one chain, and the end of that chain is in the hand of one God: oh! God will shew himself strong, 2 Cor. 1. 69. <hi>For the eyes of the Lord run too and fro<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>through the whole earth, to shew himself strong in the behalf of them whose heart is perfect to<g ref="char:EOLhyphen"/>wards him.</hi>
            </p>
            <p>
               <hi>Quest.</hi> But what shall I do to stand?</p>
            <p>
               <hi>Ans.</hi> 1. If ever you would stand, if ever you would be firm standing Christians indeed, take heed you be not <hi>light and proud Christians:</hi> a feather will never stand against a whirlwind, Errour and Prophaneness are most apt to breed in proud hearts. The <hi>Proud</hi> and <hi>Blasphemers</hi> are put to<g ref="char:EOLhyphen"/>gether, (2 <hi>Tim.</hi> 3. 2.) Be but <hi>humble</hi> Christians, that's the way to be standing steady Christians: if ever you would be steady in your stations, you must be low in your own eyes: do not you go and judge. And now, we shall have another kind of Religion come up, as we have had it a great while; such a man cannot be an honest man, alas, he is a Presbyterian, he's an Independant, he's an Anabaptist, &amp;c. Now, all our great business will be, such a man cannot be a good, an honest man, for he doth not conform; on the other side, he cannot be an honest man, for <hi>he</hi> doth <hi>conform:</hi> These are poor things: I bless God, I lay not the stress of my Salvation upon these: tis true, I cannot in conscience conform, but I do not lay the stress of sal<g ref="char:EOLhyphen"/>vation on it as I did not lay the stress of my salvation on my being a <hi>Presbyterian;</hi> I confess I am so, &amp; have been; it hath been my unhappiness to be alwaies on the sinking side; yet I lay not the stress of my salvation upon it. 'Tis my conscience, but it may be I have not so much light as another man; and I profess in the presence of God,
<pb n="352" facs="tcp:44065:143"/>
could I <hi>conform</hi> without sin to my own <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap>, I would; if I should do any thing against my conscience, I should sin, and break my peace, and conscience, and all, and never see good day: do not then spend the strength of your zeal for your religion in censuring others. That man that is most busie in censuring others, is alwayes least employed in examining himself. Remember good <hi>Iohn Bradford,</hi> he would not censure <hi>Bonner</hi> nor <hi>Gardiner,</hi> but saith he, they called <hi>I. Bradford,</hi> the <hi>hypocritical I. Brad<g ref="char:EOLhyphen"/>ford,</hi> &amp;c. I do not speak this, as though I can, or did in conscience approve of those things for which I must suf<g ref="char:EOLhyphen"/>fer, that I cannot approve of them, but to take off people from those things that are so far from the foundation. Look you but to the main things, and look but into your own hearts, examine them, and then you need not be much perswaded to look about to others.</p>
            <p>2. You must take heed you be not <hi>loose Christians:</hi> will you remember one thing from me (the God of Hea<g ref="char:EOLhyphen"/>ven grant you never live to see it verified) <hi>A loose Prote<g ref="char:EOLhyphen"/>stant</hi> is one of the fittest persons in the world to make a <hi>strict Papist.</hi> Tell not me of his Protestantisme, being a drunkard, it is because his King o<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> Countrey are Prote<g ref="char:EOLhyphen"/>stants where they live. There is no Religion in a loose li<g ref="char:EOLhyphen"/>ver, if ungodliness be in the heart, it is no difficult thing for error to get into the head. A loose heart can best com<g ref="char:EOLhyphen"/>ply with loose principles, see if they will not be of any Religion in the world that is uppermost; let the <hi>Turk<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>
               </hi> prevail, they would soon be of his Religion.</p>
            <p>3. Take heed of being <hi>worldly Christians:</hi> oh! this is the <hi>David</hi> that hath <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>lain his ten thousands. A worldly heart will be bought and sold upon every turn to serve th<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> Devils turn. Come to a worldly heart, and but promise him <hi>thirty pieces of silver</hi> he will <hi>betray</hi> his <hi>Saviour.</hi> The temptations of the world are great upon us at this time, you that are husbands and parents know it; the world
<pb n="353" facs="tcp:44065:143"/>
is a <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> temptation, but if we be overcome by the world, and the world not overcome by us, we shall ne<g ref="char:EOLhyphen"/>ver be able to overcome any one temptation that is offer<g ref="char:EOLhyphen"/>ed to us. Therefore that's an admirable support. <hi>In the world you shall have tribulation, but be of good cheer, I have overcome the world:</hi> I have overcome the world <hi>for you,</hi> and likewise I have overcome the world <hi>in you.</hi> Oh Lord, if thou wilt but overcome the love and the fear of the world, if thou wilt but arm us against the smiles of the world, then come what will, we shall stand stedfast.</p>
            <p>4. Take heed you be not <hi>hypoeritical Christians, i<g ref="char:punc">▪</g> e.</hi> take heed you do not receive the truth, and only receive the truth, and not receive the truth in the love of that truth, 2 <hi>Thess.</hi> 2. 10. You have received truth, but have you re<g ref="char:EOLhyphen"/>ceived the truth in the love of that truth which you have received; want of this is that damnable occasion to <hi>Po<g ref="char:EOLhyphen"/>pery; And with all deceivableness of unrighteousness in them that perish because they received not the love of the truth, that they might be saved; and for this cause God shall send them strong delusions, that they shall believe a lye, that they all might be damned, who believed not the truth.</hi> 'Tis just with God they should fall into <hi>errours,</hi> whose hearts did never love real <hi>truths.</hi> Better never receive the truth, then to receive it, and not in the love of it.</p>
            <p>Take heed of being <hi>venturous, and God tempting Chri<g ref="char:EOLhyphen"/>stians:</hi> what's that? when do I tempt God? I tempt God when I do run into a Pest-house, and say, God will preserve me from the Plague. Take heed of running upon tem<g ref="char:EOLhyphen"/>ptations to sin, whether it be in <hi>principles</hi> or in <hi>practice.</hi> I could tell you of two <hi>spiritual Pest-houses</hi> in <hi>England</hi> if I had time, for <hi>principles</hi> one, and for <hi>practices</hi> another, I do not say that I mean <hi>Play-houses</hi> on the one hand, or <hi>Mass-houses</hi> on the other hand: Certainly Bret<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ren, I read of <hi>Iulian</hi> that wicked bloudy <hi>Apostate,</hi> that he sunk into that his Apostacy first, by going to hear
<pb n="354" facs="tcp:44065:144"/>
               <hi>Libanius</hi> preach, mistake me not, I am not against your hearing the <hi>Ministers of Christ,</hi> for a man may be a <hi>true Minister,</hi> though he be a <hi>bad man;</hi> all the world can ne<g ref="char:EOLhyphen"/>ver answer the instance of <hi>Iudas,</hi> who was a true Mini<g ref="char:EOLhyphen"/>ster, though a bad man; while I plead for the <hi>truth of his Ministry,</hi> I do not spread a skirt over the <hi>wickedness of his life.</hi> The <hi>Scribes and Pharisees sit in Moses Chair, hear them.</hi> But that which I mainly aim at, is this, do not you go, and run, and venture your selves upon temptati<g ref="char:EOLhyphen"/>ons: you have heard of <hi>superstitious</hi> or <hi>Idolatrous</hi> wor<g ref="char:EOLhyphen"/>ship, you have a months mind to see this, and what if so be when you are found in Satans way, Satan should lay his <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>aw on you, and claim to you, what do you there in Sa<g ref="char:EOLhyphen"/>tan's ground. Would you be found when you come to die in a <hi>Play-house,</hi> or in such a place where the true God is <hi>Id<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>latrously worshipped?</hi> 'Tis a great truth, if you would not be found in the Devils power, do not be found in the Devils pound. Brethren, we must know, Satan is b<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>sie e<g ref="char:EOLhyphen"/>nough to tempt us, we need not go to tempt him: <hi>Eve</hi> lost all that she had by hearing one Sermon, but 'twas from the Devil. Therefore, if you would not have your pockets pickt, do not trade amongst Cheaters: 1 <hi>Tim.</hi> 6. 3, 5. <hi>If any man <gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>each otherwise,</hi> &amp;c. (then that ye have received, and we preached) <hi>from such withdraw thy self;</hi> that's a good, honest, laudable separation, <hi>from such withdraw thy self.</hi>
            </p>
            <p>6. <hi>Where God doth not find a mouth to speak, do not you find an ear to hear, nor an heart to believe.</hi> [pray mind it, this I am sure is of concernment] This is one of the grand points in my Card or Compass, on which I hope I shall venture all If any man come with a Doctrine not <hi>according to the word of God,</hi> let him carry it whither he will, what have I to do with it? Either you come from God, or no, If you do, shew me his word, and I'le believe it? if not, open your pack where you please, <hi>&amp;c.</hi> where
<pb n="355" facs="tcp:44065:144"/>
God doth not find a mouth to speak, where you have not a precept, promise, threatning or example in the word of God, let them talk their hearts out, 'tis nothing to me, to my Religion, to my salvation.</p>
            <p>
               <hi>Object.</hi> But what ground have you for this?</p>
            <p>
               <hi>Ans. Iesuit.</hi> I will tell you my ground: this is my great hold I have against <hi>Popery.</hi> Could they convince me of this, <hi>that I must believe with an implicite faith, be<g ref="char:EOLhyphen"/>cause they say it,</hi> I think it would not be long before I turn'd <hi>Papist.</hi>
            </p>
            <p>
               <hi>Quest.</hi> But why must I not believe it with an implicite faith?</p>
            <p>
               <hi>Ans.</hi> Look you into those three great Scriptures, <hi>Mat.</hi> 15. 2. <hi>Why do thy disciples transgresse the tradi<g ref="char:EOLhyphen"/>tions of the Elders?</hi> The Jewes come and tell Christ he was not a true Son of the Church of the Jewes, he was disobedient to the Church of the Jewes; why? thou hast Disciples that walk not as they ought; what do they do? they commit an unpardonable sin, <hi>They transgresse the Traditions of the Elders,</hi> they break one of the greatest Commandements. What's that tradition? <hi>They wash not their hands when they eat bread:</hi> This was the great sin, and they charge it on him, eat with unwashen hands: why? why bring you in this tradition? what have you to say for it? what's that to the purpose? prove <hi>Iesus Christ</hi> that there is any thing in the Word of God that is <hi>against</hi> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap>? But, prove you out of the Word of God where they are <hi>bound</hi> to wash before they eat? If you will give out your imposition, make out your institution; and let me tell you, you talk of tradition, but first you set up an Altar God never thought of, and secondly, you pull down Gods Altar: <hi>Why do you also transgress the Commandment of God by your tradition? For God commanded, saying, Ho<g ref="char:EOLhyphen"/>nour thy Father and Mother; and he that curseth Father or Mother, let him dye the death: But ye say, Whosoever shall</hi>
               <pb n="356" facs="tcp:44065:145"/>
               <hi>say to his Father or Mother, It is a gift by whatsoever thou mightest be profited by me, and honour not his Father and Mother, he shall be free; thus have ye made the Com<g ref="char:EOLhyphen"/>mandement of God of none effect by your Traditions: Ye Hypocrites,</hi> you are told of it long ago; <hi>well did Esaias prophesie of you, saying, This people draweth nigh unto me with their mouth, and honoureth me with their lips, but their heart is far from me.</hi> They draw near, wash their hands, wash their cups, and have filthy souls! <hi>They honour me with their lips,</hi> &amp;c. But though their <hi>principles,</hi> their <hi>heart</hi> is bad, their <hi>worship</hi> is good, is it not? No, <hi>In vain they do worship me, teaching for doctrines the command<g ref="char:EOLhyphen"/>ments of men.</hi> So then, my Brethren, remember, <hi>all those that teach for doctrines the precepts of men, in vain do they worship God;</hi> Here's an innocent command, <hi>You must wash before you eat;</hi> if you do <hi>not wash,</hi> you do <hi>transgress the tra<g ref="char:EOLhyphen"/>ditions of the Elders;</hi> but let you starve Father and Mo<g ref="char:EOLhyphen"/>ther, if you <hi>give</hi> but to the <hi>Church,</hi> to a <hi>Nunnery, Frie<g ref="char:EOLhyphen"/>ry, &amp;c.</hi> 'tis all one; so that all those that will for do<g ref="char:EOLhyphen"/>ctrines teach the traditions of men, will render the com<g ref="char:EOLhyphen"/>mandments of God of none effect; <hi>in vain do they wor<g ref="char:EOLhyphen"/>ship me.</hi> Look therefore, whereever God doth not find a tongue to speak, do not you find an ear to hear, nor an heart to believe. Christians, if you expect <hi>Christs bene<g ref="char:EOLhyphen"/>diction,</hi> always call aloud for <hi>Christs Institution;</hi> so Col. 2. 18, 19. one of the greatest steps you have against <hi>Popery, Let no man beguile you of your reward in a voluntary h<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>mi<g ref="char:EOLhyphen"/>lity, and worshipping of Angels, intruding into those things which he hath not seen, vainly puft up by his fleshly mind, &amp;c Deut.</hi> 12. 32. <hi>What thing soever I command you, observe to do it, thou shalt not add thereto, nor <gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>minish from it.</hi> There are no Wens in the body of Gods Precepts, there<g ref="char:EOLhyphen"/>fore none of them to be cut off. You must not deal with Gods Ordinances, as that Tyrant <hi>Proc<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>st<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>
               </hi> did with men if they were too long for his Bed, he would cut them short<g ref="char:EOLhyphen"/>er;
<pb n="357" facs="tcp:44065:145"/>
if too short, he would pull their limbs out of joynt to make them longer Never think your selves in Conscience bound to lend an ear to that which God doth not find a mouth to speak.</p>
            <p>7. Would you stand fast, <hi>beware of shaking doctrines:</hi> what are those? there are a great many of such doctrines that are shakings; give me leave to instance in three or four. 1. As you love your souls, <hi>beware of all doctrines that tend to, and preach up licentiousness, loosness, and prophane<g ref="char:EOLhyphen"/>ness.</hi> Should any tell you, you may lawfully violate and pro<g ref="char:EOLhyphen"/>phane the <hi>Sabbath,</hi> do not believe it; the doctrine of the Gospel is a doctrine of godliness; <hi>it teaches us to deny un<g ref="char:EOLhyphen"/>godliness and worldly lusts, and to live soberly, righteously, and godly in this present world;</hi> therefore if you find any do<g ref="char:EOLhyphen"/>ctrine at any time that should have the least tendency to <hi>incourage</hi> you in any sin, know, 'tis a doctrine <hi>against</hi> the Gospel.</p>
            <p>2. Whereever you find <hi>any doctrine that shall tend to the lifting up of mans free-will, and debasing of Gods free grace,</hi> know, 'tis a wicked doctrine, and against the geni<g ref="char:EOLhyphen"/>us of the Gospel. Perhaps the <hi>Papists</hi> will tell you, <hi>we are aliv<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>; Paul</hi> tells you, <hi>we are dead.</hi> They say that we <hi>can do</hi> any thing many things that we talk to the World we can<g ref="char:EOLhyphen"/>not do; they say, that we can save our selves, and those with Christ if we will; whereas the Apostle tells you, 1 <hi>Cor.</hi> 1. 14. <hi>The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can be know them<g ref="char:punc">▪</g> because they are spiritually discerned.</hi> It may be they will tell you, a natural man <hi>may</hi> love God with his heart, really as so, &amp; savingly; whereas the <hi>Apostle</hi> tels you. Rom. 8. 7. <hi>The carnal mind is enmity against God, for it is not sub<g ref="char:EOLhyphen"/>ject unto the Law of God, neither indeed can be.</hi> Remember it, in all those <hi>Doctrines</hi> wherein we do agree with those whom we call <hi>Pelagians,</hi> and their brood the <hi>Arminians,</hi> so far we agree with the <hi>Iesuits,</hi> and the worst of <hi>Papists.</hi>
            </p>
            <p>
               <pb n="358" facs="tcp:44065:146"/>3. As you would avoid Hell, avoid all those Do<g ref="char:EOLhyphen"/>ctrines that would lift up self-righteousness, and debase the righteousness of Christ. I fear I shall never be in that capacity that I would, to stand you in stead in this particular. I confess I am against forty things in Po<g ref="char:EOLhyphen"/>pery, but my whole soul is here ingaged: if that Do<g ref="char:EOLhyphen"/>ctrine be a truth, I never expect salvation by God: ei<g ref="char:EOLhyphen"/>ther I must be saved by Christ alone, or else I must not be saved by Christ at all: though Christ will never save me without sanctification, yet Christ never intended my sanctification should merit his salvation. Be as holy as you can, as if there were no Gospel to save; yet when you are as holy as you can, you must believe in Christ, as if there were no Law at all to condemn you. Come and tell me of the Merit of Saints, &amp;c. I will be<g ref="char:EOLhyphen"/>lieve that truth, when I believe the <hi>Whore</hi> of <hi>Babylon</hi> to be <hi>Christs Spouse.</hi> See <hi>Phil.</hi> 3. 9. 2 <hi>Cor.</hi> 5. 21.</p>
            <p>8. Would you stand? you must be praying Chri<g ref="char:EOLhyphen"/>stians. I confess when most of my strings are broken, there is yet one holds, there is a spirit of prayer (remem<g ref="char:EOLhyphen"/>ber Atheis<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>) among the Saints of God, I can pray yet: and I had rather stand against the Canons of the wicked, than against the prayers of the righteous. Oh! <hi>pray that you enter not into temptation;</hi> or, if we enter in<g ref="char:EOLhyphen"/>to temptation, Lord, let not the temptation enter into us. Pray, <hi>If possible, let this Cup pass from me;</hi> but, if not, let it not poyson me, but let me be bettered by it, and in due time deliver me from it. I believe it would be a great temptation to you, if it should be said to you, you shall trade with no man any more, &amp;c. you have enjoyed these and these comforts, bid them <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> for ever, you shall have no more to do with them, this would be a temptation. Temptations and trials are great, and certainly where they are so, prayer should be strong. There's no relief to be expected on earth,
<pb n="359" facs="tcp:44065:146"/>
all our relief is to be expected from God, and that is to be obtained by prayer. Pray, that God would be pleased a<g ref="char:EOLhyphen"/>bove all things in the world to make you <hi>sincere;</hi> would you be stedfast in your profession, you must be sincere in your practice: <hi>To him that hath shall be given,</hi> that is a comfort; to him that hath but <hi>truth</hi> of grace, to him shall be given <hi>growth</hi> of grace.</p>
            <p>9. Would you be steady Christians, then <hi>make it your great work to attend the Ordinances that God hath pre<g ref="char:EOLhyphen"/>scribed to make you steady Christians:</hi> You were told of this many years ago concerning attending the Ordinan<g ref="char:EOLhyphen"/>ces of God.</p>
            <p>
               <hi>Quest.</hi> Pray what are those?</p>
            <p>
               <hi>Ans.</hi> 1. There are secret <hi>Ordinances.</hi> It may be thou canst not be so much in the <hi>Pulpit</hi> as thou wouldst: Oh! be more in thy Closet: it may be thou shalt not have so many opportunities to hear so many Lectures, be more consciencious in thy meditations in secret; it may be thou shalt not have that freedom with God in publick, be more earnest with God in private.</p>
            <p>2. Mind your Families more then ever; you have your Children and Servants call aloud upon you. How many grave faces do I see at this time, that can tell me, Sir, I remember some twenty or thirty years ago, you could not pass the streets, but here was one Family <hi>repeating the Word of God<g ref="char:punc">▪</g>
               </hi> another <hi>singing</hi> the <hi>praises</hi> of God, another <hi>praying</hi> to God, another <hi>conferring</hi> concerning the things of God; at that time we had not so many foolish absurd <hi>excursions</hi> into <hi>streets</hi> and <hi>fields</hi> as now. O for the Lords sake begin to take them up now: Let the <hi>Amorite, Peri<g ref="char:EOLhyphen"/>zite</hi> and <hi>Iebusite</hi> do what they will; but oh! for you and your children, and your servants, do you serve the Lord; up again with those godly Exercises; when we cannot <hi>hear</hi> a Sermon, then <hi>read</hi> a Sermon; if we cannot <hi>hear</hi> a Sermon <hi>well preach'd,</hi> our <hi>godly Parents</hi> would engage us
<pb n="360" facs="tcp:44065:147"/>
to <hi>read</hi> Sermons <hi>well penn'd;</hi> if nothing new, let the word be repeated and meditated, call to mind what you have heard; oh! reduce your selves to your Christian frame: let the debauched <hi>Athiests</hi> know, they have some<g ref="char:EOLhyphen"/>thing among you that is to be feared, that is your prayers; let them know, that though you have not those opportuni<g ref="char:EOLhyphen"/>ties you have had, yet you will improve those you have. And you <hi>Masters</hi> of this Parish, for Gods sake <hi>keep in your servants</hi> on this day more then ever; you are to be accountable for their souls, and they will give you a thousand thanks when they come to age, especially at the day of Judgement<g ref="char:punc">▪</g> Oh then, blessed be God I had such a Master, blessed be God I had such a Mistress, blessed be God I had such Parents.</p>
            <p>
               <hi>Quest.</hi> But then for publick Ordinances, what would you have us do?</p>
            <p>
               <hi>Ans.</hi> 1. Wherever Christ doth find a tongue to speak, I am bound to find an ear to hear, and an heart to believe. I would not be mistaken; I bless the Lord I am not turn<g ref="char:EOLhyphen"/>ed out of my Ministry for being a <hi>Schismatick.</hi> I know <hi>Schism is a sin,</hi> nor know I any of my Brethren that are so, do not mistake us, therefore do not go and tell the <hi>Iesuits</hi> we are <hi>Schismaticks,</hi> for we are none; but this I would advise, (I speak as though I were dying) do whatso<g ref="char:EOLhyphen"/>ever lies in your power, to hear such whom you think to be godly; beg of God, be earnest with him, that he would give Pastors after his own heart, and whom God hath sent; not such as may daub with untempered morter, and not such as may prophesie lies in the Name of the Lord; not such as may be clouds without water, but such as may be guides of the blind, burning and shining lights, faithful Stewards. What shall you do! what did you do twenty or thirty years ago? What did the good old <hi>Puritans</hi> do? they were not <hi>Schismaticks.</hi> But as much as lies in you possible, hear them, whom in your conscience you judge God doth
<pb n="361" facs="tcp:44065:147"/>
hear: Oh! then expect the Word of God should come to your hearts when you have ground to believe that it comes from your Pastors heart: I must confess I intend to do the fame, when put into the same condition with you. I ac<g ref="char:EOLhyphen"/>knowledge I am bound in conscience to hear the Word of God, but I must take care whom I hear; hear those by whom God speaks; I hope God will grant several such.</p>
            <p>Take but this advice more, and I have no more to say, <hi>Whatever abuse you find either in Pastor or people, or where<g ref="char:EOLhyphen"/>ever you find it, do not you go, as your old use hath been, to rail, calumniate, back-bite, and speak behind their backs;</hi> this is wicked and ungodly, but do every one according as God prescribes us that are members of any visible Church; what is that? if I know any thing against my brother, do not go and make a sputter and noise, and back-bite, but take the rule of Christ, <hi>If thy brother shall trespass against thee, go and tell him of his fault between him and thee alone; if he shall hear thee, thou hast gained thy brother; but if he will not hear thee, then take with thee one or two more; and if he neglect to hear them, tell it to the Church,</hi> and leave the blood at their door; thou hast freed thine own soul. I hope by Gods grace I shall do so.</p>
            <p>Thus I have spoken something from this Scripture: I cannot speak what I desire; for besides the exhausting of my spirits, there is something to be done after, <hi>viz.</hi> a Fu<g ref="char:EOLhyphen"/>neral Sermon. I shall say no more but only this, The God of Heaven be pleased to make you mind these plain things; I can truly say this, I have not spoken one word (that I remember) which I would not have said to you if I had been just a dying, and been going to God as soon as gone out of the Pulpit; <hi>and the God of peace <gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>e with you;</hi> only mind that one thing, When God doth not find a tongue to speak, do not you find an ear to hear, nor an heart to believe.</p>
         </div>
         <div type="sermon">
            <pb n="362" facs="tcp:44065:148"/>
            <head>Mr. <hi>Collin's</hi> Farewell Sermon.</head>
            <epigraph>
               <bibl>Jude. <hi>v.</hi> 3.</bibl>
               <q>Contend earnestly for the faith, <hi>&amp;c.</hi>
               </q>
            </epigraph>
            <p>THese words contain two parts: 1. A Duty exhorted to. 2. The manner of the management of that Duty.</p>
            <p>The Duty exhorted to, is, to retain the faith delivered to the Saints: The manner of its management is, that we should earnestly contend to keep it.</p>
            <p>I opened the termes, What's meant by faith?</p>
            <p>It is not so much the grace of faith, but the doctrine of faith; not special faith, whereby we apprehend special mercy upon a promise made to the Elect, but the <hi>Fides quae creditur,</hi> the whole substance of the doctrine of Christ as to things that are to be believed, and duties that are to be practised.</p>
            <p>But why is it said, <hi>The faith that was once delivered?</hi> (that is) invariably, irrevocably, once for all? <hi>Deliver<g ref="char:EOLhyphen"/>ed,</hi> respects the priviledge the Saints of God had in the faith that God had left: it is the faith of the Gospel, committed as a Treasure: And the Church is called a Candlestick, not only to hold out the light, but to hold the light: whence the Church is called the pillar, or the ground of truth: not that they are to make Doctrines, but to hold forth the Doctrines of Christ even as Ta<g ref="char:EOLhyphen"/>bles and Pillars, upon which Proclamations are hung
<pb n="363" facs="tcp:44065:148"/>
and held forth to be made publique: so is the Church of Christ, it is that in which the Truths of the Lord Jesus are kept, and will be kept from one age to ano<g ref="char:EOLhyphen"/>ther.</p>
            <p>But what is the import of the word [<hi>Earnestly con<g ref="char:EOLhyphen"/>tend?</hi>] It is a word used only once in the new Testament in the Composition: The word in the root is frequently used, and imports <hi>a strugling with might and mair, as those that use to run at games.</hi> It is used for <hi>Iesus Christ</hi> in his sufferings, <hi>He was in an Agony;</hi> the same word from whence this word is compounded. The Apostle would imply such a contention, such a struggling to keep the faith of the Gospel, as one word in the English is not able to express it, and <hi>Interpreters</hi> very much differ what is the import: the best center in this, that we should so contend for the faith, as men that would contend to keep their very lives.</p>
            <p>The Proposition is this, That it is the duty of the Saints of God to maintain an earnest contention, to struggle for, and to keep the faith that was be<g ref="char:EOLhyphen"/>trusted with them. Wherein this Contention doth con<g ref="char:EOLhyphen"/>s<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>st.</p>
            <p>1. It is not a carnal contention; the weapons of our warfare are not carnal, but spiritual; the Saints are not called to contend for the faith with carnal weapons, with carnal power and force: (<hi>not by might and power, but by the Spirit of God</hi>) force, and power, and a fleshly arme, prisons, pillories, and chains, and taking away of mens comforts and estates upon the account of the faith of the Gospel, hath been the usual way of Errors de<g ref="char:EOLhyphen"/>fending it self: Prayers and Tears are the Churches wea<g ref="char:EOLhyphen"/>pons.</p>
            <p>2. 'Tis not a contention of uncharitableness: This contention allows no murthering either of the bo<g ref="char:EOLhyphen"/>dies or souls of men: Christians are so to contend
<pb n="364" facs="tcp:44065:149"/>
against error and sinful practice, as to love their persons, and pitty those they contend with. There are some opi<g ref="char:EOLhyphen"/>nions, that there is no way to shew a holy way of zeal a<g ref="char:EOLhyphen"/>gainst, nor be able to destroy them, but by a holy separa<g ref="char:EOLhyphen"/>ting from the persons: there were such to whom it was not lawful to say, God speed, or receive them into their houses: but yet this is in order to the saving the soul: Saving some, plucking them as brands out of the fire.</p>
            <p>But positively, this holy contention it consists in these four things.</p>
            <list>
               <item>1. In managing the Sword of the Spirit, the Word of God, against error and sinful practices, to be able to confute them mightily, as <hi>Apollos</hi> did, out of the Scriptures, shewing the Jewes that Jesus is the Christ.</item>
               <item>2. By Prayer: for to pray down sinful opini<g ref="char:EOLhyphen"/>ons and practices. That we mean when we pray, <hi>Thy Kingdome come,</hi> that the Gospel may run on and be glorified: that these nights of darknesse may be dispelled: that Truth may shine to the perfect day.</item>
               <item>3. By holy practising against them: by holding forth the Word of life in your conversation: by striving to<g ref="char:EOLhyphen"/>gether by a mutual provocation for the faith of the Gospel in respect of holy walking.</item>
               <item>4. By being able to suffer for them<g ref="char:punc">▪</g>
               </item>
            </list>
            <p>The Reasons of the Point I gave you.</p>
            <p>I shall now sum up all in a word of Exhortation, to presse every one that bears the name of a Saint, to take up this Exhortation of the Apostle, <hi>Earnestly to contend for the faith that was once delivered <gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>o the Saints</hi> The sum of all is, to beg that you would be vali<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>nt for th<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> truth of Christ; that whatever hath been delivered to you consonant to the truth, agreeable to the saith deli<g ref="char:EOLhyphen"/>vered
<pb n="365" facs="tcp:44065:149"/>
to us, that you would struggle might and main by all Christian courage, by argument, practice, prayer, by suffering, rather then let go those Truths that God hath taught you by his faithful Ministers: that Christ that hath been preached to you. those Scriptures you have in your hands: those Doctrines you have learned by ex<g ref="char:EOLhyphen"/>perience, by prayer, by searching the Word: those wayes of worship God hath taught you: those patterns of his house, and out-goings, and returnings there that he hath taught you: be exhorted to hold them fast, and not to let them go: (<hi>Contend earnestly for the faith,</hi> &amp;c.)</p>
            <p>It is to be lamented, that there is so sad a spirit of in<g ref="char:EOLhyphen"/>differency among Christians, as we find at this day. Many do so carry it, as if there were nothing in the Gospel of Christ that were worthy the owning by practising, or worthy the owning by suffering. This luke-warm in<g ref="char:EOLhyphen"/>different temper hath done the Church of God a great deal of mischief formerly; and if admitted now, will do you as much mischief again. It hath been one of the sins which the Lord at this day is judging and punishing his poor people for, that our zeal hath been so hot against one another for meer circumstances, and so cold when we are like to lose the sub<g ref="char:EOLhyphen"/>stance: that our contentions rise so high in matters hardly of any moment, and our spirits work so low when they are to gain the great things for which Christ suffered, and which he delivered to us. It is my work therefore to beg you, that you would put on a holy resolution, that there may be no contention among us (for we are Brethren) but only that con<g ref="char:EOLhyphen"/>tention, who may most retain, and evidently wit<g ref="char:EOLhyphen"/>nesse the Faith that is delivered to us: It is the trust God hath committed, and he doth expect and look <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ow we will manage it with courage and confidence,
<pb n="366" facs="tcp:44065:150"/>
to keep the faith of the Gospel. There are very great oppositions against you, and there ought to be great resolutions of Christians to maintain themselvs against such oppositions. It is a very sad thing that Christians should see the Faith and the wayes of the Gospel of God, as it were taken from them at any time, and they have not one word to speak, nor any thing at all for to venture in suffering for the wayes and truths of Jesus Christ: <hi>Moses</hi> had such a holy zeal, that when <hi>Aaron</hi> was an example to the people to lead them to Idolatry, he contended with him earnestly to his face. The zeal of Gods servants is so small now, that though <hi>Balaam</hi> be about the work, we have not a word to speak; Though the false<g ref="char:punc">▪</g> prophets of Anti<g ref="char:EOLhyphen"/>christ be about the businesse, yet no Christian hath courage to speak. The holy Apostle <hi>Paul,</hi> when <hi>Peter</hi> walked with an uneven foot, and began to <hi>Iudaise,</hi> he tells us he did resist him to his face: shall <hi>Paul</hi> resist <hi>Simon-Peter,</hi> and shall not the Saints of God resist <hi>Si<g ref="char:EOLhyphen"/>mon-Magus?</hi> shall they resist <hi>Hymenaeus</hi> and <hi>Philetus<g ref="char:punc">▪</g>
               </hi> and shall we not contend with <hi>Alexander</hi> the Copper<g ref="char:EOLhyphen"/>smith? 'tis but sutable to what God expects; and the Exhortation here given us, That we should maintain it with might and main, as that which is our Treasure, which we will not let go, the Faith once delivered to the Saints.</p>
            <p>To put you upon this, I might encourage you with several things: all the Reasons mentioned as are so many Motives to this holy spiritual contention: Shall I tell you of three words further?</p>
            <p>1. The mercy of Gods delivering the Truth to you, should engage you to this holy contention: 'tis such a mercy as is a non-such mercy, <hi>Psalm</hi> 147. the two last Verses, <hi>He that hath given his Iudgements to Iacob, and his Statutes to Israel: He hath not dealt s<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>
               </hi>
               <pb n="367" facs="tcp:44065:150"/>
               <hi>with every Nation.</hi> How many of the greatest part of those that we call Christians, in the world, are put like <hi>Sampson</hi> to grinde among the <hi>Philistims?</hi> Super<g ref="char:EOLhyphen"/>stition, Popery, Idolatry, Will-worship, such things as Jesus Christ never delivered to his Saints, having both their eyes out; the Scripture<g ref="char:punc">▪</g>light that should have shewed them the truth taken from them; and their Consciences that should teach them, carried in the poc<g ref="char:EOLhyphen"/>ket of some base Priest, that dare not think any other then what he will tell them. How many are there, even of the very reformed of the world, who onely get up<g ref="char:EOLhyphen"/>on some broken plank of Ship-wrackt truth, whereby they swim to the Lord Jesus! But God does not deal thus with us: you have had the whole Counsel of God revealed to you, a glorious light set up in the Nation for a hundred of years past, which hath been like the light of seven dayes: for these twenty years past the running to &amp; fro of men hath increast know<g ref="char:EOLhyphen"/>ledge: you have learned the truth from Gods faithful Ministers: you have received it with much affliction, with many temptations: it hath cost Jesus Christ dear to send it, it hath cost you dear to receive it, and will you let it go? Your sin above all others will be most provoking to the Lord Jesus.</p>
            <p>2. I might tell you that 'tis a time, wherein many let go the faith; and methinks the Lord Jesus does by his poor unworthy messenger speak to this great Congregation, as sometime he did to his Apostles, <hi>Will ye also go away?</hi> There are many that have been forward and eminent professors of the faith delivered to the Saints, that have made ship-wrack of faith and good conscience; will you split upon the same rock? God hath kept the truth for you, and kept you in the truth hitherto, and is coming to see whether
<pb n="368" facs="tcp:44065:151"/>
you will leave it, and keep it or no. We have been sucking at the breasts of the Ordinances, and dandled upon the Knees of providence, and gone on in a smooth way of profession; but what will you do now when you must come possibly to suffer persecution for it? to keep the faith, you may lose your Liberty, Life, Estate. And there's a great deal of hazard upon this ac<g ref="char:EOLhyphen"/>count, because it hath pleased God so to dispose it, as that those that should be your guides into truth, the Lord is removing them into corners. Possibly while they have been with you, you have kept the faith; but what will you do when they are gone? While <hi>Moses</hi> was with the people, they cleaved to the Lord; when once he was gone into the Mount, they fell to their Idola<g ref="char:EOLhyphen"/>try, and worshipped a Calf. While <hi>Paul</hi> was at <hi>Ephesus,</hi> the flock was kept pure, but (saith he) I know after my departure, grievous Wolves shall break in, not sparing the flock, &amp;c. So while you have heard of God, who sends voices and warnings to scare away the Wolves and Foxes from you, possibly you may keep the faith; but what will you do when God removes them?</p>
            <p>3. God hath ever had in all ages of his Church, a word of his Patience to be kept to try his Saints, and therefore it does concern you for to be valiant for the truth. In all the series of Gods dispensations with his Church, there hath been something or other of the faith of Christ, that hath cost them resisting to blood, to sacri<g ref="char:EOLhyphen"/>fice their lives, to lay down all that they have for it by suffering: Now even as they, so we; if not in the same thing, yet in the same faith: we have still some word or other of Gods patience to keep; therefore we need to have on the Armour of Light; you must wrestle with the fierie Tryal, for there is some Jewel that Jesus Christ puts upon you to wear,
<pb n="369" facs="tcp:44065:151"/>
that Persecutours, Persecutions, <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap>, Hereticks will scratch at, which you must hold out with lo<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>s of life to keep; and this must be till the latter part of the rage and reign of Antichrist is out; and even as you keep that, so will God keep you, <hi>Rev.</hi> 3. 10. As you honour the word of Gods patience, so God will honour you; As you are faithfull to him, so will he give you the Crown, and no otherwise: Hence therefore it concerns us all to be arm<g ref="char:EOLhyphen"/>ed with a holy confidence and resolution, as to this spi<g ref="char:EOLhyphen"/>ritual warfare, in contending for the faith delivered to us.</p>
            <p>But the great thing I shall speak to, is, Wherein may Christians be helped in this holy strugling and conten<g ref="char:EOLhyphen"/>
               <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ion?</p>
            <p>I shall onely mention five or six things, some to fit you for it, others to help you in the manage<g ref="char:EOLhyphen"/>ment of it: I shall name them mixtly, and not di<g ref="char:EOLhyphen"/>stinct.</p>
            <div n="1" type="rule">
               <head>Rule 1.</head>
               <p>First, bring all Doctrines that are offered you to be<g ref="char:EOLhyphen"/>lieve, and all Practices that are put upon you to practise, to the Scriptures<g ref="char:punc">▪</g> the word of God: try them there whe<g ref="char:EOLhyphen"/>ther they be to be retained, or to be rejected: You will have this double advantage by it: 1. To discover what is right and what is wrong. 2. To have on the best part of your Armour, whereby to contend against it.</p>
               <p>1. To discover what is right, and what is wrong; for the Scripture alone is the Touchstone of Doctrines, and the Tryal of Spirits: The Scripture does discover it self, and doth discover all things that are contrary to it: when you are bidden to try all things, 'tis not by practising all things, as some poor giddy-head<g ref="char:EOLhyphen"/>ed Christians of late dayes have done, who have made the practising every opinion to be their try<g ref="char:EOLhyphen"/>ing of it, till they have run themselves into all o<g ref="char:EOLhyphen"/>pinions;
<pb n="370" facs="tcp:44065:152"/>
but 'tis by the Scripture you are first to try, and then to practise; who are like the Noble <hi>Bereans,</hi> that were more noble then those of <hi>Thessalonica,</hi> because they searched the Scripture. To bring the Truths that have or shall be taught you, or the Doctrines that shall be imposed upon you, to the word of God; to see whether they be according to the Truth, or no: for false Doctrines, and false Worship, of all things they hate the Scripture most: they are like fal<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>e coyn, or false Jewels, which go best in the night: false coyn will not endure the Touchstone, nor false Jewels the day: no more will false Doctrines the Scripture, therefore it will be a great way to disco<g ref="char:EOLhyphen"/>ver them.</p>
               <p>2. It will be a great way to vanquish them, <hi>Eph.</hi> 6. Above all take the sword of the Spirit; the word of God is the sword of the Spirit, by which we slay Heretical Do<g ref="char:EOLhyphen"/>ctrines, and by which we are to slay sinful practises: All those stones that the Davids of God have flung at the <hi>Ge<g ref="char:EOLhyphen"/>liah's</hi> of Error, they have been taken out of the brook of the Scriptures: therefore reduce all Doctrines offered you to believe, all worships that are taught you to practise, to the word of God.</p>
               <p>1. All Doctrines that are taught you to believe, reduce them thither; there's no profession of faith to be built, but the stones must be fetched from that mountain: If you believe divine truths, but not because the Scripture propounds them, your faith is but humane: If you believe any thing the Scripture doth not speak, your faith is Diabolical: the word of God and your faith must run parallel: All that is written, you must believe, and you must believe nothing but what is written: This was the Rule of the Old Testament: <hi>Isa.</hi> 8. 20. <hi>To the Law and to the Testimony;</hi> to the Law (that
<pb n="371" facs="tcp:44065:152"/>
is) to <hi>Moses:</hi> and to the Testimony (that is) to the Prophets: if they speak not according to these, there's no light in them. When any thing was of<g ref="char:EOLhyphen"/>fered to Christ by way of enquiry, his common answer was, How readest thou? <hi>Luke</hi> 10. 26. How is it written? When the holy Apostle <hi>Paul</hi> would redresse the abuse of the Lords Supper, he does not carry the Corinthians to these and these Fathers, to this and that use and custome, but brings that, how it was delivered from the Lord: he reduces them to the institution. What I have received from the Lord, that I have delivered to you, The word of God is perfect, in respect of Doctrine, and in re<g ref="char:EOLhyphen"/>spect of worship. So that whatsoever is offered you to believe, you must try it by the perfect rule; for 'tis given by Divine institution to make the man of God perfect and wise to Salvation: it is such a <hi>Ca<g ref="char:EOLhyphen"/>non</hi> about Doctrines to be received, as nothing must be added nor taken from it: <hi>Rev.</hi> 22. Therefore it's called a Testament; Now no man dares add to an<g ref="char:EOLhyphen"/>other man's last Will and Testament: who shall dare to add a faith to the Faith of Gods Elect, to that which Christ hath delivered? I will give you this as a certain ob<g ref="char:EOLhyphen"/>servation, that there never was any thing of false Do<g ref="char:EOLhyphen"/>ctrine brought into the Church, or any thing of false wor<g ref="char:EOLhyphen"/>ship imposed upon the Church, but either it was by ne<g ref="char:EOLhyphen"/>glecting the Scripture, or by introducing something above the Scripture.</p>
               <p>2. Bring hither all practice of worship, as well as Doctrines to be believed: try the wayes and forms of Christs house, by the word of Christ: he shews us the pat<g ref="char:EOLhyphen"/>terns thereof, the outgoings and returnings thereof: he was faithful in all his House, even as <hi>Moses</hi> was who did not leave a pin of the Tabernacle, but did appoint it. There is nothing decent and comely in the Church,
<pb n="372" facs="tcp:44065:153"/>
which is so much pleaded for, but what comes in by Christs institution. Whatever you worship without a warrant from the word of God, or by whatever means you worship without a warrant from the word of God, you worship you know not what, <hi>Ioh.</hi> 4. 2). 'tis Will-wor<g ref="char:EOLhyphen"/>ship: and by the same Rule you receive one Will-wor<g ref="char:EOLhyphen"/>ship, you may receive twenty: 'tis vain worship, it will never reach the end of your Communion with God: (for he is a Spirit, and seeks such worshippers) it will never bring you to the enjoyment of God: therefore in point of worship, bring it to the word of God, and as to faith and worship say, Hitherto my faith and my wor<g ref="char:EOLhyphen"/>ship shalt thou go, and no further. This rule rightly improved, it will dis-intangle you from the hooks, and take you off from the baits of those cunning Fowlers (for to such the Apostle doth compare them in the New Testament) who seek to betray souls from the simplici<g ref="char:EOLhyphen"/>ty of Gospel-faith. Never any did invent false do<g ref="char:EOLhyphen"/>ctrine, but to put up them, they put down the Scripture, and they put out the eyes of Christians to make them bend to it: before they use other means to com<g ref="char:EOLhyphen"/>pel them, their great work is to darken the light of the truth, and in the room of the Scripture to be your rule, they set up other Rules: which, because there are three marvellous Popular, I desire to menti<g ref="char:EOLhyphen"/>on them in opposition to this Rule I have given you.</p>
               <p>There's a three-fold Rule men would set up to deceive poor souls: The name of a Church: Anci<g ref="char:EOLhyphen"/>ent Customes: The Generality of those where they live.</p>
               <p>1. The specious Name of a Church, to make that a rule to Doctrine and to worship. It was the plea of the Popish party in the <hi>Marion</hi> daies, What? will you not believe the Church? hath not the Church
<pb n="373" facs="tcp:44065:153"/>
power to make Institutions and Canons about this, and that, and the other? will you not believe the Church? will you go out from the true Church? Thus do men that go about to deceive; nothing like it as to the catching and deluding many poor souls, by making the Church their rule. It was the way of of the Popish party of old, and if Antichrist ever hath power again over the Church of Christ in that mea<g ref="char:EOLhyphen"/>sure and degree it has had, you must expect it again: therefore let me caution you against it. Can we en<g ref="char:EOLhyphen"/>quire who this Church was? It was only the decree of the proud Church, Antichrist of old, and the Anti<g ref="char:EOLhyphen"/>christian Clergy, who (as you may read in their Sto<g ref="char:EOLhyphen"/>ries) would Lord it over the Faith of Gods heri<g ref="char:EOLhyphen"/>tage. I must tell you, the name, and custome, and way of the Churches of Christ, is a reverend holy thing, even of that that is a true Church: 'Tis a weighty Argument, when the Apostle saith, <hi>We have no such Custome, nor the Churches of Christ:</hi> And therefore I do fully close with him that said, No so<g ref="char:EOLhyphen"/>ber man will go against Reason: No Christian against the Scripture: and no peaceable minded man against the Church: But then the Church must shine by a Divine Scripture Light: If that be a rule it must be ruled by the Scripture; the Churches power is not Autho<g ref="char:EOLhyphen"/>ritative, as to give Laws against the Laws of Christ; it's only Ministerial: we do believe the Scripture for it self, and not because of the Church; we receive the Scripture by the Church: Hence therefore when we set up the name of a Church, let us see whether that Church walks in the way of Christ, whether she be his Spouse or no, whether she doth act according to his Institutions, whether they bring his light, yea or no; then submit: for it is not what a Church practises, but what they are warranted to practise: not what they hold for a truth, but what they are warranted
<pb n="374" facs="tcp:44065:154"/>
to hold as the word of truth: The word was written afte the Church; but as it is the word of God, its before it. This therefore will break the snare if you be set upon by the specious name of the Church; look that the Church hath warrant from Scripture Institution, and then sub<g ref="char:EOLhyphen"/>mit to Church Institution.</p>
               <p>A second Rule I observe men would set up to betray poor souls from the faith once delivered to them, is An<g ref="char:EOLhyphen"/>cient Custome: (Our Fathers worshipped in this Moun<g ref="char:EOLhyphen"/>tain) when they would hold forth that which the Scri<g ref="char:EOLhyphen"/>pture is short in, they will send us to such and such Cu<g ref="char:EOLhyphen"/>stomes, of so many hundred years standing. It is to be bewailed that the date, the standing of false Doctrines and false Worships is so ancient; for though at first they were but Invocations, yet to succeeding Genera<g ref="char:EOLhyphen"/>tions they become old: And 'tis a very great truth, that That is the most ancient, is the most true, and therefore there lies a great snare in this. Therefore when Anti<g ref="char:EOLhyphen"/>quity is pretended, if you find not their hoary heads in the way of Righteousness, there is little reason for you to reverence them, or comply with them; no more then there was reason so suddenly to be taken with the <hi>Gibeonites</hi> mouldy bread, and clouted shooes: When matters of Antiquity are pretended, say as <hi>Ignatius, Iesus Christus est mea Antiquitas,</hi> Jesus Christ is my Antiquity; so say, Truth is my Antiquity: for though an opinion have been practised a thousand years, yet men may have the word of truth in their hearts that is ancienter then all.</p>
               <p>A third Rule that men would set up, is, The gene<g ref="char:EOLhyphen"/>ral course of the world, or place, the generality of those where they live: This was that the Popish Par<g ref="char:EOLhyphen"/>ty did often mention to the Witnesses of Jesus Christ; what? will you be wiser then others? can't you do as others do? must you be singular? And this is a
<pb n="375" facs="tcp:44065:154"/>
taking rule for to make you conformable to those things possibly the word of God will not warrant, if you bring not this custome to the word of God: 'tis not what the most do, but what we may do: 'tis not what is the practise of all in general, but what ought to be the singular care, and strict holiness of Christians in particular, that the word of God will al<g ref="char:EOLhyphen"/>low: Christians are not to be conformable to the pre<g ref="char:EOLhyphen"/>sent world, <hi>Rom.</hi> 12. 1. The word will tell you it is no more safe to follow a multitude to do evil, then it will be sweeter to be in Hell with a great company: The word will let you know the secrets of the Lord are with a very few, and those them that fear him: as for the whole world, it lies in wickedness: The word will tell you, The waies of Jesus Christ, and the profession of Jesus Christ, is commonly called a Sect; it is every where spoken against, and men hate it every where: Therefore set up this Rule in your hearts, in your houses, in your meditations, in your practise.</p>
            </div>
            <div n="2" type="rule">
               <head>Rule 2.</head>
               <p>Be very well rooted and established in the faith that hath been delivered to you. I observe it's one of the great reasons why Christians so easily let go the profession they have made, is, because they were ne<g ref="char:EOLhyphen"/>ver well built upon it, nor established in it. There are many Christians that through their own itching ears, heaping up Teachers to themselves, have never been rooted or established in the truth; the Lord pi<g ref="char:EOLhyphen"/>ty them and keep them this day: Many Christians that have attended to establishing means, yet never seriously considered, nor laid things to their heart, but are like those the Apostle speaks of, <hi>Heb.</hi> 5. 12. that had need to learn the first Oracles of God. How many among us profess with the highest, but have
<pb n="376" facs="tcp:44065:155"/>
little ground for their faith? only (with the Jews) the Traditions of the Elders, the custome of the place, Edu<g ref="char:EOLhyphen"/>cation, and because such a party of men say so, because no body denies it, because Ministers commonly preached it; but to take any solid and serious ground, they are yet to seek. 'Tis not wi<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>h the things of God as with other Arts, as Logick, Rhetorick, Astronomy; in these Arts the principle is presupposed to be proved; no man goes about to prove there is Reason, that there is Number, that there are Heavenly bodies, because sense and expe<g ref="char:EOLhyphen"/>rience shews it: But 'tis quite otherwise in the things of God: for you are not only to run away with the notion, that there is a God, that this God is one, and that these are his word and his works; but you are to know this by experience<g ref="char:punc">▪</g> because the knowledge of these things comes in by infusion, by faith, by a belief that God is: <hi>For by Faith we believe the worlds were made by the word of God, Heb.</hi> 11. 2, 3. It is that therefore I would press you to, that you would labour for an established spirit: Do not only hear the things of God, but see them; the first will but blind you, or at best leave you at great uncertain<g ref="char:EOLhyphen"/>ties; the last will settle you. What was the reason of the holy Apostles zeal when they were under the greatest threatnings of the High Priests; and were forbid to speak in the name of Christ, and to speak of Justification by faith, and the Resurrection of Christ from the dead, and forgiveness of sins by him? (things that are furthest remote from sense and reason) the Apostle will tell you, <hi>Act.</hi> 4. 20. <hi>We cannot but speak the things we have seen and heard.</hi> Hence it is that poor silly women, that in respect of their Imbecility and Infirmity of sex, the terrours of the fire and faggot, might have been such to have brought them to Apostacy, yet they confounded the great Doctors and Rabbies when they were brought before them; they were able
<pb n="377" facs="tcp:44065:155"/>
to burn, though they could not dispute, they beheld things that were invisible. It is an excellent thing not to take up the word upon notion, upon opinion, but to have an established heart through grace. I shall di<g ref="char:EOLhyphen"/>rect you in two words.</p>
               <p>1. Get the Lord by Prayer to teach you every truth what Jesus Christ teaches once, is everlastingly taught; no word is abiding but what the Lord Jesus teaches himself. Look as it is with Satan, when he comes to se<g ref="char:EOLhyphen"/>duce men from the truth, he will present such a fine notion without, and commonly he darts in some da<g ref="char:EOLhyphen"/>zling light within, so that you never knew a Heretick take up a false opinion, but it was with a marvellous deal of sweetness and comfort: so when the Lord Christ teacheth by his Spirit, he comes with that light, that sweetness, savour, and relish of truth, as will be impossible for you to let it go: Hence when Christ would confute the Pharises, that had the witness of his <gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>ather in his works, he saith, <hi>Ioh.</hi> 5. 37. <hi>Ye have neither <gap reason="illegible" resp="#APEX" extent="1+ letters">
                        <desc>•…</desc>
                     </gap>ard his voyce at any time, nor seen his shape:</hi> It's an excel<g ref="char:EOLhyphen"/>lent thing to see the shape, and hear the voyce of God.</p>
               <p>2. Be well rooted upon Christ, or else you will never be established in any truth of Christ: If you misse the Lord Jesus by the grace of Faith, you will never hold fast the doctrine of Faith: you are built upon the do<g ref="char:EOLhyphen"/>ctrine of the Apostles, (not their persons) upon which the Lord Jesus is the corner-stone: he that does not know Jesus Christ himself, will certainly lose his faith: What is the reason the stony ground in time of per<g ref="char:EOLhyphen"/>secution fell away? why they had not root, they were not planted upon the Lord Jesus.</p>
            </div>
            <div n="3" type="rule">
               <head>Rule 3.</head>
               <p>Thirdly, those truths that God hath taught you, and those wayes of worship God hath committed to you, love them as your lives, love them above your
<pb n="378" facs="tcp:44065:156"/>
lives, for no man will ever contend to hold them, if he do not love them; things of low price and esteem are presently let go; he that loves the Word above his life, will let life go rather then the Word: if you receive not the Word out of love, every Impostor and false Prophet, every fear and terror of men will rob you of it: <hi>Hide the word in thy heart,</hi> saith <hi>Solomon, love the truth dearly.</hi> It was a great speech of <hi>Calvin, Never did any one aposta<g ref="char:EOLhyphen"/>tize from the truths of Iesus Christ, but it was because he did not love the truth:</hi> And I add this, That never did any apostatize from the wayes and truth of Jesus Christ, but it was because they did not receive them in love, or else they have lost their love, for there is a decay of affe<g ref="char:EOLhyphen"/>ction, as well as having no affection: if you love them, what will you not suffer for them? (but more of that by and by.)</p>
            </div>
            <div n="4" type="rule">
               <head>Rule 4.</head>
               <p>Fourthly, Guard all the truths of God, and those wayes of God that have been taught you; guard them strongly, especially truths that are most material and fundamental: for leading truths are like Captains of Armies, if they be routed, the whole rout follows them. There is great oppo<g ref="char:EOLhyphen"/>sition that will be made against your faith. The whole power of darkness, of Antichrist, of his seducing spirits, likely and probably enough, will over-spread the whole face of Christianity once more, that she must sit as a Lady, before she be desolate and forsaken for ever. The Apostle bids you beware of Dogs, beware of the Conci<g ref="char:EOLhyphen"/>sion, beware of evil-workers, guard your selves against them, guard the truths you have learned by Argument, by Scripture, by Reason, that you may have wherewithall to confute them by the word of truth mightily, out of the Scripture, as the Apostles did.</p>
               <p>Three things you are to guard against.</p>
               <p>
                  <pb n="379" facs="tcp:44065:156"/>1. Your own deceitfulness, especially in a rash and sudden forsaking of those waies that have been taught, and the profession you have taken up; for Christians would never be so mad to Apostatize, were they but se<g ref="char:EOLhyphen"/>riously deliberate about the weight of them, <hi>Gal.</hi> 1. 6. <hi>O foolish Galathians, who hath bewitched you that you should not obey the truth?</hi> &amp;c. <hi>I marvel what ailed you, that you are so soon turned away to another Gospel:</hi> One would have thought they might have spoken with <hi>Paul</hi> first, and sent to him, and reasoned the case with him: There's a marvellous bewitching in false Doctrines, and false Worship, to take men presently, who are not watch<g ref="char:EOLhyphen"/>ful over themselves. It is in disputations and practising truth, as it is in contentions: if you make a Judge<g ref="char:EOLhyphen"/>ment before you hear both parties speak, you judge un<g ref="char:EOLhyphen"/>righteously: if you forsake the waies and truths of Jesus Christ, before you hear what can be said for them, you do unrighteously.</p>
               <p>2. Guard them against the lusts of your own hearts. The great work of a Christian is contention; it is not so much against Antichrist; those that are without him, as that that is within him. If all Heretical Doctrines and waies were rooted out of the world, not only the be<g ref="char:EOLhyphen"/>ing, but the memory, the heart is bad enough in one day to set them all on foot again; therefore guard the truth: Men of corrupt minds will presently grow Re<g ref="char:EOLhyphen"/>probate, as to the faith, 1 <hi>Tim.</hi> 3. 6. Such Doctrines and Worships as shall sute with our lusts, as shall sute with exalting it self, and laying Christ low, as shall sute with an easie way to Heaven, when the Scripture saith, <hi>straight is the Gate;</hi> as shall sute with self-preservation: So I might secure my Estate, my Liberty: I would suspect such Doctrines as these, before I take them up for the waies of Christ.</p>
               <p>
                  <pb n="380" facs="tcp:44065:157"/>3. Guard the truth against false teachers, such as shall come among you in sheeps-cloathing, yet are Wolves in heart; men that creep in at unawares a<g ref="char:EOLhyphen"/>mong you, to subver<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap> souls: I will not here describe them, you know them well enough by their fruits: on<g ref="char:EOLhyphen"/>ly this let me tell you in opposition to those; though you cannot come at the publick Ministry, or those God hath set over you, yet make conscience for to take fen<g ref="char:EOLhyphen"/>ces, to take defences from them, as you may by their counsel, prayer, help and assistance, for to guard you against false teachers. When the Church of Christ is in the Wilderness, you will finde this is that the ho<g ref="char:EOLhyphen"/>ly Ghost advises them to, <hi>Gant.</hi> 1. 8. You are to guard your selves by communion one with another; as to go forth by the footsteps of the flock, so also you are to go and feed your Kids besides the shepherds tents; for though 'tis not the work that God calls for, to pin your faith upon their sleeves, yet 'tis your duty to en<g ref="char:EOLhyphen"/>quire of the Lord by them; for he is the messenger of the Lord to you.</p>
            </div>
            <div n="5" type="rule">
               <head>Rule 5.</head>
               <p>Arm your selves with Resolutions to suffer for the faith of the Gospel, and for the wayes of Jesus Christ; as you should love the truth above your lives, so la<g ref="char:EOLhyphen"/>bour to be made willing for to part with life, estate, liberty, any thing for to keep the ways of Jesus Christ. It is not the honour of the Gospel of Christ, to hear Christians to break out into murmurings, passions, dis<g ref="char:EOLhyphen"/>content, contentions that are carnal and sinful: your work is humbly, meekly, and patiently to lie under the hand of God, and under the hand of man too, that becomes Christians: suffering is that that will restore the glory of Religion, that will keep the truth deli<g ref="char:EOLhyphen"/>vered to you, that will honour the cause of Christ best of all: follow the example of blessed <hi>Paul;</hi> his expres<g ref="char:EOLhyphen"/>sion
<pb n="381" facs="tcp:44065:157"/>
is worthy of consideration, 2 <hi>Tim.</hi> 2. 9. he gives a charge of Keeping and propagating one of the most glorious truths, (<hi>that Iesus Christ was risen from the dead</hi>) yet a thing that is farthest off from sense and reason, (<hi>wherein I suffer trouble</hi>) mark, <hi>Paul</hi> does not say, wher<g ref="char:EOLhyphen"/>in I make trouble, no, but wherein I suffer trouble as an evil doer unto bonds, but the word of God is not bound: If this blessed and glorious Apostle would have had the faith of God bound, and have contented him<g ref="char:EOLhyphen"/>self with sinful silence, and not propagated the Gospel, <hi>Paul</hi> might have been free; but <hi>Paul</hi> would not have the word of God bound, therefore <hi>Paul</hi> would suffer for it: Shall we go higher a great deal then this? You have the glorious commendation of the Lord Jesus Christ upon this account, that he gave a free and full account of the Doctrine of his Father, and of his glo<g ref="char:EOLhyphen"/>rious person, before <hi>Pontius Pilate,</hi> a bloody Persecu<g ref="char:EOLhyphen"/>tor: It was not by saying to his Disciples, <hi>Fight,</hi> nor by saying, <hi>my Kingdom is not of this world,</hi> but that he gave a glorious confession before the face of <hi>Pilate</hi> of the righteousnesse of his truth, Doctrine, Gospel, and of his person. Fear to ensnare the freedom of the truth with your own liberty; do not ensnare it to your own lusts, nor to the will of any man! O that we could stu<g ref="char:EOLhyphen"/>dy, and improve these Scriptures more! it would make us fear God more, &amp; man lesse; this is that that would make us say as holy <hi>David, Ps.</hi> 119. 161. <hi>Princes have persecuted me without a cause, but my heart standeth in awe of thy words:</hi> for he that hath the most fear fear on you, and upon you, you will be more afraid to fall into his hands. It is a childish thing for a Christian, to tread down the belief of any Doctrine, or practice any wor<g ref="char:EOLhyphen"/>ship for fear of man, who hath no more power to hurt us, then we give him our selves by our fear; Fear not him that can but kill the body, <hi>&amp;c.</hi> It was the way of
<pb n="382" facs="tcp:44065:158"/>
Gods people formerly, that they came to divide be<g ref="char:EOLhyphen"/>tween duty commanded by God and commanded by man, you may read in all the dayes of Antichrists per<g ref="char:EOLhyphen"/>secution, from the beginning they came to divide in matter of obedience to God and his truth, and worship and obedience to man. Christians, nothing but a suf<g ref="char:EOLhyphen"/>fering spirit will help you to this, for there is no other way of Obedience in this case to authority, but to suf<g ref="char:EOLhyphen"/>fer under it meekly; Patiently, as lambs: This made the three children to divide between the command of God: What sayes <hi>Nebuchadnezzer? Every knee that bows not, shall be cast into the Furnace:</hi> very well, as for that matter say they, <hi>O King, we are not carefull to answer thee; for we will not bow down,</hi> &amp;c. What, will they not Obey him? yet they will obey him by suffer<g ref="char:EOLhyphen"/>ing, as becomes Christians, as is the example of Christ (as if they should say) Truly we are terrified with hell too: We are terrified by the threats of the great King: and we are likewise terrified by the threats of the great God: he is able to deliver us out of your torments: you are not able to deliver us from his torments: so in the case of <hi>Daniel:</hi> Arm your selves with this Resolution of suffering and lying down patiently and meekly under those things that you cannot do, so that God may be ho<g ref="char:EOLhyphen"/>noured by your holy resolution upon this Account: for truly you never do contend successfully for the faith of the Gospel, till you contend by suffering, for it is said, They overcame by the blood of the lamb: you never make Religion your businesse till the world see you can let such great things go, as life, estate, liberty, to keep it: Then wisedome is ju<g ref="char:EOLhyphen"/>stified of her children: You never glorify the truths of God so much by practice, or writing, as by suf<g ref="char:EOLhyphen"/>fering for them. Those glorious truths against Po<g ref="char:EOLhyphen"/>pish justification, mixing of works with faith;
<pb n="383" facs="tcp:44065:158"/>
Transubstantiation, Purgatory, Idol-worship, against all those things that were superadded contrarie to Gods justification, there is such a glory upon the truths that it is hard for the Popish power ever to darken them again, because we see them written in the honourable and blessed scars of the witnesses, and burnings of those glorious Martyrs. If you would take one another by the hand when God takes away our faithfull guides, and say, Brethren, Sisters, Friends, come let us hold together, there's no way in the world to hold on together like suffering for the Gospel really would get more advantage by the holy, humble sufferings of one gracious Saint, meer<g ref="char:EOLhyphen"/>ly for the word of righteousnesse, then by ten thou<g ref="char:EOLhyphen"/>sand Arguments used against Hereticks, and false worship. Compare <hi>Phil.</hi> 1. 12, 13, 14. with the 27, 28, and 29. verses, How is <hi>Paul</hi>'s bonds a further<g ref="char:EOLhyphen"/>ance of the Gospel? <hi>Paul</hi> no doubt was called an evil doer, one that sowed Heresie, and was hated every where, (saith he) <hi>Many of the Brethren of the Lord waxed confident by my bands, and were much more bold to speak the word without fear.</hi> Here's the great encouragement: and then he comes to give you a precept, and that's in the 27. verse, and he speaks it as one that was leaving of them, <hi>Onely let your Conversation be as becometh the Gospel of Christ, that you may stand fast in one spirit, with one mind, stri<g ref="char:EOLhyphen"/>ving together for the faith of the Gospel, and in no<g ref="char:EOLhyphen"/>thing terrified by your Adversaries; for unto you it is given, not onely to believe, but also to suffer, &amp;c.</hi> It is given to you as a duty, given to you as a priviledge. O that you would confirm one another, and in slippery times hold up one another by the hand; do it in going after Gods call, and in this way, suffering for those truths you cannot otherwise hold and maintain.
<pb n="384" facs="tcp:44065:159"/>
Truly Christians, you had need be armed with Resolu<g ref="char:EOLhyphen"/>tion; for the world is alwaies counting the things Gods people have suffered, for very little, and they count it prudence not to meddle therein. Those men that have easie, soft terms to comply, that they have a latitude to do any thing, I believe some Christians are of that opinion<g ref="char:punc">▪</g> that they would even think the Saints of God were ill advised, to venture their all up<g ref="char:EOLhyphen"/>on those truths they see others died and suffered for.</p>
               <p>It's a sad thing, many Christians study to draw out the lines of obedience as far as the honesty of the times will give them leave, but no farther: that they would go on with the Lord Jesus to the High Priests h<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>ll, and there deny him: or that would be willing to do anything for Christ, but are willing to suffer nothing for Christ: you very little honour Jesus Christ in this, and you will very little honour your selves at the last. It is up<g ref="char:EOLhyphen"/>on this account that Christians if they see even against plain conviction of Conscience, and the word, that there are super-instituted things broke in, as in Consci<g ref="char:EOLhyphen"/>ence they cannot submit to, yet they can comply, why? they may be used lawfully, though not superstitiously: But saith the Apostle <hi>Paul, Do I yet strive to please men?</hi> Gal. 1. 6. <hi>Am I then the Servant of Christ? You can<g ref="char:EOLhyphen"/>not be the Servants of Christ, if you strive to please men: Wo be to you that please men, and displease God: He that would be my Disciple, let him deny himself, and take up his Cross, &amp;c.</hi> (What's that?) deny Wife, Children, Learning, Relations, Comforts, he must be willing to go out of all: Those duties the Lord Jesus Christ is most glorified in, they are either those your slothful hearts are most unwilling to do; or that our fearful hearts are most unwilling to suffer for: Therefore arm your selves with resolutions to suffer.</p>
               <p>
                  <pb n="385" facs="tcp:44065:159"/>I intended to have taken up four Appearances and coverings that Saints usually take up for to hide them<g ref="char:EOLhyphen"/>selves, as under a covert, to beat down the Gospel warrants and commands, to suffer for the Faith deli<g ref="char:EOLhyphen"/>vered.</p>
               <p>1. The notion that a Christian hath of indifferency of things, that they are but toyes and trifles, that they may be done or not done. It is not my work to tell you what is indifferent, or name any thing in particular. As I remember, in the Book of Martyrs the usual argument was, Why cannot you worship the Idol? why cannot you bow down as well as others? it's a small matter: cannot you shew your outward reverence, and keep your heart to your self? Indeed if there were any thing that's indifferent, a Christian hath a marvellous latitude in point of Doctrine, in point of Worship: I would cau<g ref="char:EOLhyphen"/>tion you therefore. The term of indifferent, I suppose 'tis devised as a pillar to rest the conscience on, which otherwise would startle, and look with a broad face up<g ref="char:EOLhyphen"/>on them: Things that come under this notion, had need well to be weighed and considered: If they tell you plainly they came out of <hi>Rome,</hi> and had the plague of Popery upon them, they <gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>ame from Hell, were hatched there, and the curse of God is upon them; no body would entertain them. They must pretend they came from the Church, from the Apo<g ref="char:EOLhyphen"/>stles, descended from the Scriptures; and hence they are entertained with that freedome and willing<g ref="char:EOLhyphen"/>ness, as that most Christians take no notice, but fall down under them; and so the very power and life of Religion and holy practise is eaten out. The Devil hath three waies whereby he makes men seek after him. 1. Commonly he doth cover holi<g ref="char:EOLhyphen"/>ness with other names<g ref="char:punc">▪</g> 2ly. He perswades that sins are but little. 3ly. That they may repent hereaf<g ref="char:EOLhyphen"/>ter.
<pb n="386" facs="tcp:44065:160"/>
The first is suitable to my purpose, That vertue or grace is covered with other names: therefore if a man be holy, he is called precise; if zealous, he is said to be rash; and if it be really a sin, it shall come under the name of indifferency, a toy, a trifle, and things of that nature: therefore you had need be cautious; for 'tis no matter what name the sin is, what title it goes under, as what it is really. As to things of Doctrine and Wor<g ref="char:EOLhyphen"/>ship, I know there is no <hi>medium;</hi> every man must give an account to the Lord of what he does, therefore I do not tell you what is indifferent, and what not; but search the Scripture, take heed what you receive for indiffe<g ref="char:EOLhyphen"/>rent.</p>
               <p>The second thing Christians will say, is, I hope with<g ref="char:EOLhyphen"/>out danger I may comply with them, considering I bear them as my burthens. This is very like the Young man in the Gospel; he came to Christ, and would have him come up to his terms; and when Christ told him, Yet he lacked one thing, <hi>Go sell all,</hi> &amp;c. he went away sorrowful: So, many Christians they would follow Christ, but they cannot, because there is not such se<g ref="char:EOLhyphen"/>curity in it, but they will go away sorrowful: Thou Hypocrite, art <gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>hou willing to forsake all for Christ, yet cannot leave life, liberty, and some of these small things? Will you wound the name of Christ, and pretend to be sorrowful for it? I conclude, thy pretence shall not excuse thee; for so was <hi>Pilate</hi> loth to crucifie Christ; and as a means and expedient, he calls for water and washes his hands, saying, <hi>I am inno<g ref="char:EOLhyphen"/>cent from the bloud of this just man:</hi> But do you think God excused <hi>Pilate?</hi> no more will he you: Whate<g ref="char:EOLhyphen"/>ver is brought to you, is either forbidden, or com<g ref="char:EOLhyphen"/>manded by God: If forbidden by God, why do you meddle with it? If commanded of the Lord, why are you burdened with it? why do you it heavily?
<pb n="387" facs="tcp:44065:160"/>
for the Lord loves one that is chearful in his service: neither man nor God is pleased with such.</p>
               <p>A third thing it is which satisfies many, That they may follow in some things the opinions of wise men, holy men, and good men; That they may do as they do. I shall say but these two words. First, Ma<g ref="char:EOLhyphen"/>ny men are reputed good, wise, and honest, that are not so. A man may be accounted an honest man, that yet may be covetous: he may be accounted a very good man, yet be really corrupt in heart, and in his lusts; therefore 'tis good to try men: I dare not trust mine own heart, (unless God give strength of grace, and assistance every moment) least I should betray the truth of Christ upon some advantage: when the Devil would set abroach an evil opi<g ref="char:EOLhyphen"/>nion or practise, it's his common way to tun it up in some clean Vessel, men of civil honesty and good<g ref="char:EOLhyphen"/>ness. You read the old Prophet drew the young one in, though expresly forbidden by God himself: When you do not fear a young Christian, it may be the example of an old Minister shall draw you; therefore 'tis good to mind who you follow. Se<g ref="char:EOLhyphen"/>condly, Grant they are all good and real, they are men fearing God, (as there are some) yet God will not let his people know all his mind. There are some that would, but cannot know all his mind and will; the Lord is free and voluntary, he reveals things necessary to salvation; but for o<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>her things he withholds. But what is your rule? <hi>Call no man Master:</hi> you are to follow no man further then he follows Christ: And indeed for a man to follow the exam<g ref="char:EOLhyphen"/>ple of others, wherein they sin and do not know it, it is just like the case of holy <hi>Noah</hi> (who was a gracious man)
<pb n="388" facs="tcp:44065:161"/>
and knew not the strength of the Grape) he was drunk with his own Vineyard: But what is the fruit of it? His son <hi>Cham</hi> saw his nakedness and discovered it: If good and holy men taste of the intoxicated Wine that is too strong for them, and know it not, will you sip after them? unlesse you will discover your nakedness, and proclaim it from generation to generation, and make your selves <hi>Chams,</hi> not sons of the Prophet: Therefore I know not what warrant you have to follow such examples.</p>
               <p>The fourth thing is this; Christians usually they do no good by standing out.</p>
               <p>
                  <hi>Answ.</hi> Whether we get, or do good or no we are to do our duty. The Lord will honour you for suffering for the truth, 2 <hi>Thes.</hi> 1. 3, 4, 5. And by suffering you shall con<g ref="char:EOLhyphen"/>firm the Saints, and bear testimony, you shall witness against all false doctrines, and false Worship, before the whole world. By your humility and patience, when you suffer not as evil doers, but as those that suffer for the word of Righteousness, the word of Truth, for holding fast the Lord Jesus and his Faith, that is more precious then Hea<g ref="char:EOLhyphen"/>ven and Earth, then any created thing: this will make your name as a sweet savour to all generations; when those that apostatize, persecute and oppose Jesus Christ, their memories shall be left as a curse to the people of God.</p>
            </div>
         </div>
         <div type="sermon">
            <pb n="389" facs="tcp:44065:161"/>
            <head>Mr. <hi>Calamy's</hi> Sermon at Mr. <hi>Ashes</hi> Funeral.</head>
            <epigraph>
               <bibl>Esay 57. 1.</bibl>
               <q>The righteous perisheth, and no man layeth it to heart, and merciful men are taken away, none considering, that the righteous are taken away from the evil to come.</q>
            </epigraph>
            <p>WE are here met this Evening to perform the last Office of Love for an eminent and ancient Ser<g ref="char:EOLhyphen"/>vant of Jesus Christ, and excellent Minister of the Go<g ref="char:EOLhyphen"/>spel, Mr. <hi>Simeon Ash,</hi> one who hath formerly performed this office for many other Ministers, and now we are met to perform this office for him; and it is not long before o<g ref="char:EOLhyphen"/>thers will meet to perform the same office for us, so frail, so brittle, and so uncertain is the life of man.</p>
            <p>Now the Text that I have chosen, is suitable for this occasion; for this Reverend Minister was first a righte<g ref="char:EOLhyphen"/>ous man; he was righteous in an Evangelical sence, he was one that was justified and sanctified. Secondly; He was a merciful man both in an active and passive sence; he was one that shewed mercy to the distressed Members of Jesus Christ, and he was one to whom God shewed mercy; this righteous and merciful man is now perished as to his outward condition, not as to his everlasting condition; but as to his outward bodily con<g ref="char:EOLhyphen"/>dition he is perished, and he is taken away: The word in the <hi>Hebrew</hi> is very emphatical; <hi>Merciful men, Colliguntur,</hi>
               <pb n="390" facs="tcp:44065:162"/>
are gatheted; it is the same word that is used concerning <hi>Iosiah,</hi> 2 King, 22. 10<g ref="char:punc">▪</g> 
               <hi>Thou shalt be gathered to thy fathers, and go to thy grave in peace, and shalt not see the evil that I will bring upon this Nation.</hi> This godly and righteous man is now gathered as ripe Corn in the Barn of Heaven he is taken away from the evil that is to come, from the beholding that evil that is coming upon the sinful World he is taken away in mercy, that he may not be troubled with the troubles that are coming upon many; he is taken away from the evil to come.</p>
            <p>And thus you see how suitable the Text is to the occa<g ref="char:EOLhyphen"/>sion; there is only one particular that I desire may prove unsuitable; for the <hi>righteous and merciful man,</hi> in the Text, <hi>perisheth, and no man considers, nor layes it to heart<g ref="char:punc">▪</g>
               </hi> These words are <hi>verba Commentantis &amp; objurgantis;</hi> the words of the Prophet bemoaning the spiritual security of the people of <hi>Israel,</hi> chiding and reproving them for their spiritual Lethargy. Now I desire that this part may not prove suitable, but that all of you may lay to heart the death of this ancient, merciful, righteous man</p>
            <p>The observations from the words are these six.</p>
            <list>
               <item>
                  <hi>First,</hi> That the righteous man must perish as well as th<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap> unrighteous.</item>
               <item>
                  <hi>Secondly,</hi> That the perishing of a righteous man is no<g ref="char:EOLhyphen"/>thing but his gathering to God, Christ, and the blessed compa<g ref="char:EOLhyphen"/>ny of Saints and Angels.</item>
               <item>
                  <hi>Thirdly,</hi> That a righteous man as long as he liveth is the preservative of a Nation, and the supporter of a Kingdome, the Chariots and horsemen of a Nation.</item>
               <item>
                  <hi>Fourthly,</hi> The death of a righteous man is a warning<g ref="char:EOLhyphen"/>piece from heaven, a Beacon set on fire to give notice of evi<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap> approaching.</item>
               <item>
                  <hi>Fifthly,</hi> That God doth on purpose take away righteous men, that they may not see the evil that is coming on a Na<g ref="char:EOLhyphen"/>tion.</item>
               <item>
                  <pb n="391" facs="tcp:44065:162"/>
                  <hi>Sixthly,</hi> That it is a great and common sin not to consider and lay to heart the death of a righteous man.</item>
            </list>
            <p>First, It is a common sin, and therefore it is set down in the greatest latitude; <hi>the righteous perisheth, and no man layes it to heart;</hi> that is, very few: <hi>and merciful men are taken away, no man considering;</hi> that is, very few.</p>
            <p>Secondly, It is a great sin, and therefore the Prophet <hi>Ieremy</hi> in the former Chapter calls to all the Beasts of the Field to devour, that is, all the Enemies of the Church to destroy the Children of <hi>Israel,</hi> because they drank strong drink, filling themselves with merriment, and promised themselves happy dayes, but did not consider that the <hi>righ<g ref="char:EOLhyphen"/>teous were taken away from the evil to come.</hi>
            </p>
            <p>I shall begin with the first, <hi>That the righteous perish as well as the unrighteous.</hi>
            </p>
            <p>How is it that the righteous perish? not in their soul, they cannot perish so; nay, the truth is, they cannot perish properly in their bodies; for the bodies of the Saints never totally and finally perish; for the very dust of the Saints in the grave is precious in Gods sight, and they are asleep in Jesus, and by the power of Jesus Christ they shall be raised again glorious bodies: Nothing perisheth of a righteous man by death totally and finally but sin, and therefore the meaning of the word is, as <hi>Musculus</hi> and <hi>Iustin Martyr</hi> observe <hi>perit,</hi> perisheth, that is, not accord<g ref="char:EOLhyphen"/>ing to the truth of the thing, but according to the opinion of the world; and the proper language of this expression is this, <hi>The righteous perish,</hi> that is, the righteous must die and go down to the house of rottenness as well as others, and that upon a four-fold account.</p>
            <p>First, Because the righteous are included within the Statute of death as well as the unrighteous; <hi>statutum est,</hi> Heb. 9. 27. <hi>It is appointed for all men once to die,</hi> the righteous as well as the unrighteous. Indeed it is true, Je<g ref="char:EOLhyphen"/>sus Christ hath taken away the hurt of death, but not death
<pb n="392" facs="tcp:44065:163"/>
it self; Jesus Christ hath disarmed death, made death like the Viper that fastened upon <hi>Paul</hi>'s hand, but did not hurt him; he hath made it like the brazen Serpent that hath no sting, but a healing power in it; Christ hath san<g ref="char:EOLhyphen"/>ctified death, conquered and sweetned death; at present we are all under the statute of death, but at last this enemy shall be destroyed, 2 <hi>Cor.</hi> 15. latter end.</p>
            <p>Secondly, The righteous consist of perishing principles as well as the unrighteous; the righteous are earthly vessels, made of dust, their foundation is in the dust; their lives are a vapour as well as the lives of the unrigh<g ref="char:EOLhyphen"/>teous.</p>
            <p>Thirdly, The righteous must die as well as others, be<g ref="char:EOLhyphen"/>cause they have a body of sin that they carry about with them; for there is no man so wise, that lives and sins not, <hi>Eccl.</hi> 7. 20. Wherefore there is that which deserves death in a righteous man.</p>
            <p>Lastly, and especially, The righteous must perish upon a peculiar account; <hi>For if we had hope only in this life</hi> (saith the Apostle) <hi>we are of all men most miserable;</hi> and therefore they must perish to keep them from pe<g ref="char:EOLhyphen"/>rishing; they must say as <hi>Themistocles, Periissem nisi periissem;</hi> they must die, that they may rest from their labour, for hera is not our rest, <hi>Mich.</hi> 2. 10. there re<g ref="char:EOLhyphen"/>maineth a rest for the people of God; there is no rest in this world; the word [<hi>quiet</hi>] wants the plural num<g ref="char:EOLhyphen"/>ber.</p>
            <p>Secondly, The righteous must die, that they may have their reward, their Crown of glory that God hath laid up for them; they must first fight the good fight, and finish their course, and then they shall receive a Crown of glory.</p>
            <p>Thirdly, They must die, that they may be free from sin; for they shall never put off the body of sin, till they put off the body of flesh.</p>
            <p>
               <pb n="393" facs="tcp:44065:163"/>Fourthly, They must die, that mortality may be swallowed up of life, that corruption may put on incor<g ref="char:EOLhyphen"/>ruption.</p>
            <p>Fifthly, They must die, that they may be perfect in grace.</p>
            <p>Lastly, They must die, that they may see God face to <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ce, and be for ever with the Lord, which they cannot do till they die<g ref="char:punc">▪</g> therefore blessed be God that the righ<g ref="char:EOLhyphen"/>teous must perish. If a man should bring news to a righteous man, That he should alwayes live on earth, al<g ref="char:EOLhyphen"/>wayes be young, rich, and healthful, it would be unwel<g ref="char:EOLhyphen"/>come News; for while we are in the body we are absent from the Lord, and subject to sin; and therefore when <hi>Peter</hi> asked Christ what should be done with <hi>Iohn,</hi> Christ <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ells him, <hi>If I will that he tarry till I come, what is that to <gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>ee?</hi> from henceforth there went a report abroad that <hi>Iohn</hi> should not die, <hi>Iohn</hi> 21. 32. Now the Apostle him<g ref="char:EOLhyphen"/>self was much displeased with this report, &amp; looked upon <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> as a geeat affliction that he should not die, and therefore <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>e himself confutes it, <hi>But yet Iesus</hi> (said he) <hi>said not <gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>hat he should not die;</hi> as if he had said, God forbid that <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> should not die.</p>
            <p>Before I come to the application of this Point, give me leave to speak something to the second Point, and <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>o I shall apply them both together.</p>
            <p>The second Doctrine is this, <hi>That the perishing of a righteous man, is nothing but a gathering of him to God, Christ, and the blessed Society of Saints and Angels in Heaven.</hi>
            </p>
            <p>This is contained in the second expression, <hi>merciful men are taken away;</hi> the word in the <hi>Hebrew</hi> is <hi>Colligun<g ref="char:EOLhyphen"/>tur,</hi> they are gathered, it is exegetical of the former; <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>hey did not perish, but they are gathered to God and Christ; there is a great deal of excellency, and a Maga<g ref="char:EOLhyphen"/>
               <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ine of sweetness in this expression, <hi>They are gathered:</hi> It <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>mplies two things,</p>
            <p>
               <pb n="394" facs="tcp:44065:164"/>First, That the righteous are in a scattered condition while they are in this world, and that three wayes.</p>
            <p>First, They are scattered among the wicked and un<g ref="char:EOLhyphen"/>godly of the world, as Sheep among Wolves, as Limbs among Lions, rent and torn in pieces, forced to wander up and down in Sheep-skins, and Goat-skins.</p>
            <p>Secondly, The righteous are scattered in the world one from another, and that two wayes: 1. They are scattered by their different habitations; for the godly are forced to separate one from another, as <hi>Lot</hi> from <hi>Abra<g ref="char:EOLhyphen"/>ham.</hi> 2. They are scattered one from another by the cruel persecution of wicked men; and therefore you read <hi>Acts</hi> 8. that at that time when there was a persecution against the Church at <hi>Ierusalem,</hi> that they were all scat<g ref="char:EOLhyphen"/>tered abroad.</p>
            <p>Thirdly, The godly are scattered in this life from the glorious presence of God in Heaven; indeed they are never scattered from the gracious presence of God, but sometimes they are scattered from the comforting pre<g ref="char:EOLhyphen"/>sence of God, and as long as we live in this world we shall be scattered from the glorious presence of God; for while we are in the body, we are absent from the Lord.</p>
            <p>Secondly, This implies a bringing of Gods people out of this scattered condition; it is a gathering of the righ<g ref="char:EOLhyphen"/>teous out of this world into another, from a sinful persecu<g ref="char:EOLhyphen"/>ted world into a sinlesse glorious world, from diversity of dwelling on earth, to dwell altogother in one heaven<g ref="char:punc">▪</g> it is a gathering them out of the reach of men and devils: a gathering them not only to the gracious, but to the glori<g ref="char:EOLhyphen"/>ous presence of God and Christ, and to the souls of just men made perfect, and to the general assembly of the first-born, and to the City of the living God, the heavenly <hi>Ierusalem,</hi> where they shall live together, never to be scattered again. To understand this the better, let me offer three things to you, shewing you that the godly
<pb n="395" facs="tcp:44065:164"/>
are gathered to God three wayes: In this life, at death, and at the day of judgement.</p>
            <p>First, The righteous are gathered to God in this life, and that is at their first conversion; for by nature we are all Aliens and strangers to God, scattered from any uni<g ref="char:EOLhyphen"/>on or communion with God; not only scattered from the glorious, but from the gracious presence of God. God made man at first to enjoy communion with him<g ref="char:EOLhyphen"/>self; but <hi>Adam</hi> lost this by his sin, and now we are all <hi>Cains</hi> and Vagabonds, scattered from the love of God, and from union and communion with God; but when God converts any of the Elect, he gathers them home to himself; for conversion is nothing but Gods gather<g ref="char:EOLhyphen"/>ing them to himself in the second <hi>Adam,</hi> that were scattered from him in the first <hi>Adam;</hi> the first <hi>Adam</hi> was a root of scattering, a root of separation from God; but the second <hi>Adam</hi> was a root of union and conjuncti<g ref="char:EOLhyphen"/>on. Christ is the head, and all the Elect are all gathered to<g ref="char:EOLhyphen"/>gether in him, <hi>Ephes.</hi> 1. 10. that he might gather together in one all things in Christ; so that conversion is no<g ref="char:EOLhyphen"/>thing but a gathering of the Elect of God to Christ by faith, and a gathering to one another by love and charity.</p>
            <p>Secondly, Gods people are gathered at death; here they are gathered to Christ by grace, but at death they are gathered to Christ in glory; here they are gathered to God by hope, but at death by fruition; here Christ is gathered to us, he comes down and dwells with us, but at death we shall be gathered to him, we shall go up, and <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>e joyned with him. There is a great deal of difference between <hi>esse cum Christo,</hi> and <hi>esse in Christo; esse cum Christo,</hi> to be one with Christ is a Christians great securi<g ref="char:EOLhyphen"/>ty; but <hi>esse in Christo,</hi> to be one in Christ, it is a Christi<g ref="char:EOLhyphen"/>ans great felicity: In this life we are gathered to God by <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>aith, but at death by vision.</p>
            <p>
               <pb n="396" facs="tcp:44065:165"/>Lastly, We shall be gathered to God at the day of Judgement, it is called the day of the gathering of the Saints together; a day when all the Saints that are, have been, or shall be, shall all be gathered together. 2 <hi>Thes.</hi> 2. 1. <hi>I beseech you brethren, by the coming of our Lord Iesus Christ, and by our gathering together unto him at the great day:</hi> At the day of judgement we shall all be gathered together, and shall be all taken up to Hea<g ref="char:EOLhyphen"/>ven, I mean all the Righteous, and be ever with the Lord: And so much for the opening of the Do<g ref="char:EOLhyphen"/>ctrine.</p>
            <p>But here it may be objected, <hi>Are not the unrighteous gathered by death as well as the righteous?</hi>
            </p>
            <p>I answer, it is true, the unrighteous are scattered in this life, and gathered by death as well as the righteous, but with a great deal of difference.</p>
            <p>First, The wicked are scattered in this life, but they are scattered from God; but the godly are scattered for God, and for a good Conscience many times, as they at <hi>Ierusalem</hi> were scattered. The godly are scattered from the glorious presence of God in Heaven, but the wicked are scattered from the gracious presence of God on earth. Again, the scattering of the wicked is a curse to them, and it is threatned as a curse, <hi>Levit.</hi> 26. 32. <hi>I will scatter you among the heathen, and draw out my sword af<g ref="char:EOLhyphen"/>ter you:</hi> And wherever the wicked come, in what part soever of the world the wicked are scattered, they bring the curse of God with them, and they bring the Judge<g ref="char:EOLhyphen"/>ments of God on Towns or Cities where they are, as Plague, Famine, and Sword, and all miseries. But the god<g ref="char:EOLhyphen"/>ly when they are scattered, they are scattered as a blessing, into what Countrey or Town soever they come, they come as a blessing, they come like a ship laden with Corn, to a Town ready to perish with Famine<g ref="char:punc">▪</g> they come as a blessing four wayes.</p>
            <p>
               <pb n="397" facs="tcp:44065:165"/>First, By their Prayers, to pray down a blessing on the place where they come.</p>
            <p>Secondly, They come as a blessing by their holy life and conversation; that is a Loadstone to draw others to holiness.</p>
            <p>Thirdly, They come as a blessing by their holy ad<g ref="char:EOLhyphen"/>vice and counsel that they give to the place where they come.</p>
            <p>Nay fourthly, their very presence is a blessing: as long as <hi>Lot</hi> was in <hi>Sodom, Sodom</hi> could not be destroyed: so long as <hi>Paul</hi> was in the Ship, the three hundred could not be drowned. So that the godly come as a blessing where<g ref="char:EOLhyphen"/>ever they are scattered, but the wicked are as chaffe scat<g ref="char:EOLhyphen"/>tered by the wind, and they are scattered as the dust of the earth. You know when the dust is scattered it gets into mens eyes, and blinds them, and falls upon their clothes, and sullies and defiles them; so the wicked wherever they are scattered, they defile the place where they are scattered. The godly are as Planets, that wander and move from one part of Heaven to another, carrying light to the world.</p>
            <p>Secondly, As the wicked are scattered while they live, so when they die they are gathered; it is true. But how? Not to God, and Christ, and his Angels, but they are gathered to the Devil and his Angels, and to damned spirits; not as bundles of Wheat into the Barn of Hea<g ref="char:EOLhyphen"/>ven, but as bundles of Tares to be burned for ever in ever<g ref="char:EOLhyphen"/>lasting fire.</p>
            <p>Now, if the righteous perish as well as others, and if their perishing be nothing but a gathering to God and Christ: Then</p>
            <p>First, Learn hence the preciousness of every righteous man; the great God will not gather things of no value: great men do not use to gather chaffe and straw; and there<g ref="char:EOLhyphen"/>fore when God saith of <hi>Iosiah, I will gather thee to thy fa<g ref="char:EOLhyphen"/>thers,</hi> it was a sign he was a precious Pearl, worth the ga<g ref="char:EOLhyphen"/>thering,
<pb n="398" facs="tcp:44065:166"/>
and of a high value and account in the sight of God; and so is every true Childe of God<g ref="char:punc">▪</g>s right dear and precious are they in the sight of God, both living and dying; they are bought with a great price, not with gold and silver, and other corruptible things, but they are bought with the precious blood of the Son of God: They are as precious to God as the apple of his eye; so precious, that he hath given Christ for them, and to them; so precious, that he called them his Jew<g ref="char:EOLhyphen"/>els, his peculiar treasure, his <hi>Iedidiahs,</hi> and therefore God will not suffer them to perish, but gather them to himself before the evil day come, as the Husband<g ref="char:EOLhyphen"/>man gathers in the Corn before the beasts go out into the field.</p>
            <p>Secondly, Learn here what reason we have to be comforted in the death of a righteous man or woman<g ref="char:punc">▪</g> because their death is not a perishing, but a gathering to God, and Christ, and the society of Saints and An<g ref="char:EOLhyphen"/>gels. The death of a righteous man is no more, then if a Merchant that hath abundance of Jewels in a far Countrey, he should send for them home. Why death to a righteous man is nothing but Gods sending for his Jewels home. Such a phrase there is in <hi>Mal.</hi> 3. 17. <hi>In the day that I make up my Iewels they shall be mine.</hi> In this life they are imperfect Jewels; they are like Gold in the oar mingled with a great deal of drosse, and death is nothing but a perfecting of these Jewels; death is nothing more; and God doth nothing by death, but, as a Gold-finder, gather up all his ends of gold and silver: It is nothing but just as if a Father should send for his Son home that had been a long while ab<g ref="char:EOLhyphen"/>sent from him to his own house; it is a carrying us to our Fathers house: And therefore let us be comfort<g ref="char:EOLhyphen"/>ed when our righteous Friends die; though their death be matter of sorrow to us, in regard of the losse that
<pb n="399" facs="tcp:44065:166"/>
we sustain by their death; and because their death is a warning-piece of evil to come; yet in regard of them we have no cause to mourn. I speak this to those that are related to the righteous when they die: Did you ever see a Husbandman that mourned for the carrying of corn into the Barn? or a Jeweller mourn for making up of his Jewels? Let us mourn rather that we are left scattered among the wicked of the earth, and from the glorious presence of God and Christ: and let us mourn for those that are scattered from Christ, and from grace; and for those, that whilest they live are scattered, and when they die are gathered to the Devil and his Angels. Let us not mourn for those that die in Christ, but let us mourn for those that live out of Christ; let us not mourn over the body that the soul hath left, but let us mourn over the soul that God hath left.</p>
            <p>The third Use is of Consolation to all the people of God, in reference to evil times that are coming upon us, or to the evil of times. Whatever befals a Child of God in this life, though he be scattered by wicked men from <hi>England</hi> into forreign Countries, though be wan<g ref="char:EOLhyphen"/>der up and down in Desarts and Wildernesses, though he be scattered from house to prison, yet there will be a gathering time shortly, there will a time come when all the Saints shall be gathered to Christ, and to one a<g ref="char:EOLhyphen"/>nother, never to part any more. The death of Gods people is not a perishing, but a gathering; comfort your selves therefore with these words against the fear of death, look upon death as a gathering, as a gathering to Christ: You are here as <hi>Daniel</hi> in the Lyons Den, as <hi>Ieremiah</hi> in the Dungeon; yet there will come a gather<g ref="char:EOLhyphen"/>ing; and if you dye in a good cause, you shall not pe<g ref="char:EOLhyphen"/>rish, but be gathered to Christ, to his Saints and Angels.</p>
            <p>But you will say, <hi>If I were sure when I die, that I should be gathered to Christ, to live for ever with him, this</hi>
               <pb n="400" facs="tcp:44065:167"/>
               <hi>would be matter of great consolation to me; but you told me, the wicked are gathered by death as well as the godly; how shall I know whether (when I come to dye) I shall be gathered to the Devil and his Angels, or to Christ and his Angels? How shall I know whether I shall be gathered at death as a bundle of tares to be burned in Hell, or as a bundle of Wheat to be carried up into the Barn of Heaven?</hi>
            </p>
            <p>I answer, you may know it by four things.</p>
            <p>First, If you are righteous, then you shall be gathered to Christ at death; <hi>for the righteous shall go into ever<g ref="char:EOLhyphen"/>lasting life:</hi> Heaven is entailed upon righteous men; by righteousness I mean the imputed righteousness, and the imparted righteousness of Jesus Christ: I wave the explication of them, because time will not give leave. <hi>Know you not</hi> (saith the Apostle) <hi>that no unrighteous man shall inherit the Kingdome of God?</hi> Damnation is entai<g ref="char:EOLhyphen"/>led upon unrighteous men.</p>
            <p>Secondly, If you are merciful; the merciful man shall be gathered to Christ: If you are one that is full of bowels of compassion to the distressed Members of Jesus Christ, for Christ hath said it, <hi>Blessed are the merciful, for they shall obtainmercy.</hi> Now if you are hard-hearted, covet<g ref="char:EOLhyphen"/>ous, worldly-minded, remember that Text, <hi>He shall have judgement without mercy, that shews no mercy.</hi>
            </p>
            <p>Thirdly, He that is gathered to the second <hi>Adam</hi> by faith in this World, shall certainly be gathered unto Christ by vision in the other World; Christ Jesus will save all his Members; and you must know, that Faith is a trans<g ref="char:EOLhyphen"/>planting Grace; it is not only a heart-purifying, but a World overcoming Grace, it takes a man out of the old <hi>Adam,</hi> and puts him into the new <hi>Adam,</hi> it takes a man out of the root of scattering, and puts him into the root of union and conjunction: wherefore you that are now joined to Christ by faith here, shall be joyned to Christ in glory hereafter: But now you that are Vagabonds, <hi>Cains</hi>
               <pb n="401" facs="tcp:44065:167"/>
and Aliens from the life of God, and from the life of Grace: You that are wooden members, wooden legs in Christs body, that have no real conjunction with Christ, you shall not be gathered to him in glory.</p>
            <p>Lastly, If you are gathered here to the Saints by love, then you shall be gathered to the Saints in Heaven, and to the everlasting enjoyment of God with them to all Eternity. Consider this; Every man shall be gathered (when he dies) to those whom he delights, and chooseth to keep company with while he lives in the world: if you are gathered to the wicked in love and affecti<g ref="char:EOLhyphen"/>on here, you shall be gathered to them at death in Hell and destruction; for it's pity companions should be parted: Wheat must to Wheat, and Tares to Tares; for Wheat and Tares shall not be bound together at the last day.</p>
            <p>The last Use is of Exhortation: If the righteous must perish, and if their death be nothing but a gathering, then take this threefold Exhortation.</p>
            <p>First, Let us labour to make the best use we can of our godly friends and Ministers before they are gathered, let us do as <hi>Elisha</hi> did; he was told that his Master <hi>Eli<g ref="char:EOLhyphen"/>jah</hi> was to be taken up to Heaven, and therefore he would never leave him till he had got the spirit of <hi>Eli<g ref="char:EOLhyphen"/>jah</hi> doubled upon him: If <hi>Elisha</hi> had not thought that <hi>Elijah</hi> would have been taken up that day, he would never have followed him so punctually and inseparably as he did. O beloved, did you believe that text, <hi>Zach.</hi> 1. 5. of which we have often had experience, <hi>Your Fathers where are they? and the Prophets, do they live for ever?</hi> Indeed if they did live for ever, we might get good from them when we please, because we are sure never to lose them; but they live not for ever, but must perish, and be taken up to Heaven: And therefore whilest we have them, let us make what use we can of them, before they
<pb n="402" facs="tcp:44065:168"/>
be taken away from us. It is a great fault among the people of God, that they make no more use of their god<g ref="char:EOLhyphen"/>ly Friends und Ministers. I have known many that have godly Relations that have died, that it hath been the greatest burthen on their Consciences, that they got no more good by those godly Relations while they lived. Many of us deal with our Ministers as we do with a strange sight that is to be seen near our doors, we are not much; we are not much solicitous when we see it; but a stranger that comes from a far Countrey, is curious and very careful presently to see it. So do we in this City especially; I have had experience of it by being here many years, strangers that come out of the Country, many times get that good by a Minister, that his own people do not, because they think their Minister is con<g ref="char:EOLhyphen"/>tinually with them: But a stranger knows he is there but for a day, and he hears so, that he carries Christ home with him, and a great deal of consolation also. Beloved, this is a great fault; I beseech you remember, the righ<g ref="char:EOLhyphen"/>teous must be gathered; let us therefore do with them as we do with Books that are borrowed; if a man bor<g ref="char:EOLhyphen"/>ro vs a Book, he knows he must keep it but for a day or two, and therefore he will be sure to read it over; whereas if the Book be a mans own, he laies it aside, because he knows he can read it at any time. Remember, your Ministers are but lent you, they are not your own, and you know not but God may take your <hi>Elijahs</hi> from you this night: Therefore make what use you can of them, while you have them.</p>
            <p>
               <hi>2dly.</hi> Must the righteous be taken away? Then let the righteous make conscience of doing what good they can before they are taken away. Beloved; if it were pos<g ref="char:EOLhyphen"/>sible for the godly to grieve in Heaven, this would be their greatest sorrow, that they have done God no more
<pb n="403" facs="tcp:44065:168"/>
service here upon Earth. Be wise for God, O ye righte<g ref="char:EOLhyphen"/>ous; do as old men do that have rich places and offices; they labour to buy the reversion of their places for their Children; so must you to whom God hath given great gifts and graces, labour to propagate your gifts and graces, that there may be no loss by your death. Observe the c<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>re of S. <hi>Paul</hi> the aged in his exhortations to <hi>Timothy,</hi> 2 Tim. 4. 5, 6. <hi>Watch thou in all things, en<g ref="char:EOLhyphen"/>dure afflictions, do the work of an Evangelist, make full proof of thy Ministry;</hi> why so? <hi>for I am now ready to be offered, and the time of my departure is at hand;</hi> and therefore work thou, see that thou endure affliction, preach the Gospel as becomes a Minister of the Gospel, that there may be no loss by my departure, so in 2 <hi>Tim.</hi> 2. 2. <hi>The things that thou hast heard of me among many Witnesses, the same commit thou to saithful men, that shall be able to teach others also.</hi> Hath God committed any thing to you? a treasure of Learning or Grace; commit it to young Ministers, that they may commit it to others, that so there may be a succession of gifts and graces. Do as Physicians do, that labour to communicate their skill to their children and to others; so should we, that so there may be a succession of godly ones, that godliness may be entailed upon us and our Relations.</p>
            <p>Thirdly and lastly, Let us all labour to be such, that when we dye, when we come to be gathered, we may be gathered to Christ and his Angels, and not to the Devil and his Angels. And for that purpose, let us la<g ref="char:EOLhyphen"/>bour to be merciful and righteous, and let us be ga<g ref="char:EOLhyphen"/>thered to Christ by faith, and to one another by love and dear affection, and then we shall be gathered at the great day to Christ, and the blessed company of Saints and Angels.</p>
            <p>There are four observations yet behind, but I must wave them at this time.</p>
            <p>
               <pb n="404" facs="tcp:44065:169"/>I have now another Sermon to preach, and I cannot without injury to you that are alive, and without wrong to the memory of my dearly beloved Brother, but speak something of him at whose Funeral we are met this even<g ref="char:EOLhyphen"/>ing, not so much for his commendation, he needs it not, but for our imitation; it is pitty, great pitty something should not be said, that this Reverend Mi<g ref="char:EOLhyphen"/>nister, though dead, may yet preach this night; and I have so much to say of him, that I know not where to be<g ref="char:EOLhyphen"/>gin; and when I have begun, I hardly know how to make an end. I must confesse, the little time allotted me for the providing for this solemn Work, and the ne<g ref="char:EOLhyphen"/>cessary avocations in this little time, have hindered me from informing my self about his breeding and manner of education at <hi>Emanuel Colledge</hi> under Mr. <hi>Stooker,</hi> and his excellent carriage and converse with Mr. <hi>Hil<g ref="char:EOLhyphen"/>dersam,</hi> Mr. <hi>Dod,</hi> Mr. <hi>Ball,</hi> Mr. <hi>Langley,</hi> and other Ministers famous in their generations; and the many pressures and hardships that he suffered in those parts and times, for the keeping of his Conscience pure from that which he counted sin, and therefore I must draw a vail over that part of his life, and confine my discourse onely to the time since his coming to live with us in <hi>Lon<g ref="char:EOLhyphen"/>don,</hi> which is about the space of twenty two, or three &amp; twenty years; all which time, I have had the happinesse to be intimately acquainted with him, insomuch as that I can freely and clearly professe, and that with a sad heart, that I, and many others, have lost a real, wise, and godly friend, brother, and fellow-labourer in the Lord <hi>j</hi> the Church hath lost an eminent member, and choice pillar: and this City hath lost an ancient, faith<g ref="char:EOLhyphen"/>full, and painfull minister, who by his prayers and holy life, did seek to keep off the Judgements of God from fal<g ref="char:EOLhyphen"/>ling upon us; and the lesse sensible the City is of this losse, the greater is the losse. I fear we may too truly repeat the
<pb n="405" facs="tcp:44065:169"/>
words in the Text, <hi>The righteous perisheth, and no man layes it to-heart; and mercifull men are taken away, none considering that the righteous are taken away from the evil to come.</hi> I have read of <hi>Philo</hi> the <hi>Iew,</hi> and by chance met with the same in the life of S. <hi>Ambrose,</hi> that when they came to any City or Town, and heard of the death of any godly man, though never so poor, they would both of them mourn exceedingly, because of the great losse that place had by the death of that godly man, and because it was a warning-piece from God of evil approaching. But we have had many godly men, and godly ministers, taken away of late, and yet I fear me, but few lay it to heart; and therefore as I said, the loss is the greater to this City, because it is so little sensible of it. It is a great loss also to his relations; his wife hath lost a dear and loving husband, his sister a dear brother, his parish and congregation a faith<g ref="char:EOLhyphen"/>ful pastour.</p>
            <p>The ministerial excellencies of many ministers were collected and concentred in one <hi>Simeon Ash;</hi> he was a <hi>Bezaleel</hi> in Gods tabernacle, a master-builder, an old dis<g ref="char:EOLhyphen"/>ciple, a Polycarp, a Christian of long standing in the school of Christ, a burning and a shining light, one whom many ministers and other good Christians called father, insomuch that it was a common proverb in this City, fa<g ref="char:EOLhyphen"/>ther <hi>Ash;</hi> and I believe, many experimentally lament over him, as the King did over the Prophet <hi>Elisha; My father, my father, the chariots of Israel and the horsemen thereof!</hi> For he lived desired, and died lamented; not only in the City, but I believe in very many places in the Countrey where he was known. But more particularly, there were twelve excellencies that I observed in this Reverend Mi<g ref="char:EOLhyphen"/>nister, and my dear brother, that were as twelve Jewels or precious pearls in that crown with which God had crowned him: I shall name them for your imitation and benefit, he needs them not, for he is above our Eulogy.</p>
            <p>
               <pb n="406" facs="tcp:44065:170"/>The first and chief Jewel that did beautifie and adorn this our brother, was his sincerity and uprightness of heart, which indeed is not a single grace, but the soul of all grace, and the interlineary that must run through all grace: for what is faith if it be not unfeigned? what will love to God profit you if it be not without dissimulation? what is repentance worth if it be not in truth? as the body without the soul is a rotten carkass, so is all grace without sincerity; this is the soul of all grace, this is the girdle of truth. Sincerity is that which girts all our spiritual armour together, and makes them useful; what advantage is it to have the brest-plate of righteousness, the shield of faith, the helmet of hope, if they be but painted things? it is the girdle of sincerity that makes all the other parts of our armour useful. Now this excellent grace of sincerity was eminent in this our dear brother; he was a true <hi>Nathanael,</hi> in whom there was no guile; I mean, no allowed hypocrisie; and this was that which carried him throuoh the pangs of death with a great deal of comfort; for he was able to say with <hi>Heze<g ref="char:EOLhyphen"/>kiah, Remember, O Lord, how I have walked before thee in truth, and with a perfect heart.</hi> He could say with <hi>Paul, This is my rejoycing, the testimony of my con<g ref="char:EOLhyphen"/>science, that in simplicity and godly sincerity, I have had my conversation in the world.</hi>
            </p>
            <p>Secondly, another Jewel was his humility; this is a grace that he was cloathed withall, and it is a rare grace; for God dwels with the humble; he resists the proud, but he gives grace to the humble. This re<g ref="char:EOLhyphen"/>verend Minister was low in his own eyes, and there<g ref="char:EOLhyphen"/>fore very high in Gods eyes; he had a mean esteem of himself, and therefore he was in high esteem with God. He was as <hi>Iacob</hi> said of himself, less then the least of Gods mercies, and therefore he was made
<pb n="407" facs="tcp:44065:170"/>
partaker of the best of Gods mercies. He was like an ear of corn full of fruit, bowing down in thankfulness to God.</p>
            <p>Thirdly, another Jewel was the fruitfulness of his dis<g ref="char:EOLhyphen"/>course, for it may be said of him, as it was of Christ, he went about doing good; wherever he went he scattered his goodness; this all that knew him, know to be true. He was full of good discourse wherever he came. When I was with him in his sicknesse, he took occasion to com<g ref="char:EOLhyphen"/>plain much, and not without just cause (God grant his complaint may make impression upon our hearts) he com<g ref="char:EOLhyphen"/>plained that it was a great fault among Ministers, that when they met together, they discoursed no more of Christ, of Heaven, and of the concernments of the other world; and professed, that if God should restore him, he would be more careful in his discourse, and more fruitful then ever yet he had been.</p>
            <p>Fourthly, another Jewel that beautified this righteous man, was his mercifulnesse: He was a merciful man, which he manifested, not only in his charity to the Members of Jesus Christ, but in his frequent visiting of sick persons, and persons that needed his spiritual Physick. I know not any Minister in the City more careful in visiting the sick, then he was.</p>
            <p>Fifthly, another Jewel was his prudence and spiritual wisdome; he was not only a pious and godly, but a wise and prudent Minister, that had zeal for God, but knew how to mingle his zeal with discretion; discretion indeed without zeal is nothing but carnal policy; but zeal with<g ref="char:EOLhyphen"/>out discretion is nothing but frantick fury; discretion with<g ref="char:EOLhyphen"/>out zeal will quickly eat out the heart of religion, and eat religion out of the heart. Zeal without discretion is not a coal from the Altar, but a coal kindled by the wild fire of passion, that is able to set a Nation on fire; but this Reve<g ref="char:EOLhyphen"/>rend Minister had zeal sweetly tempered with discretion.</p>
            <p>
               <pb n="408" facs="tcp:44065:171"/>Sixthly, another Jewel was his patience; God <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> pleased to exercise him with long and great afflictions by reason of the Gout, that did often, especially of late years affix him to his bed, and afflict him with great pain; but God was pleased to put his everlasting Arms underneath him, supporting him under all his pains, and giving him a great measure of patience, insomuch that in patience he did possesse his soul, and patience had its perfect work in him.</p>
            <p>The seventh Jewel was his high valuation of Jesus Christ; a written copy for us to follow; and for you his people also. Being with him in his last sicknesse, he exhorted me and other Ministers to preach much of Jesus Christ, and to speak to him of Jesus Christ; and he said, <hi>When I consider my best duties, I sink, I die, I despair; but when I think of Christ, I have enough, he is all and in all.</hi> I think these were his very words. <hi>I desire</hi> (said he) <hi>to know nothing but Iesus Christ, and him cruci<g ref="char:EOLhyphen"/>fied: I account all things dung and dross that I may be found in Christ.</hi> To this effect he spake in the morning before the evening in which he died, speaking much of Jesus Christ.</p>
            <p>Eighthly, another Jewel was his diligence in preach<g ref="char:EOLhyphen"/>ing the Gospel in season and out of season; in the time of his health he was a painful, laborious Preacher; one that did not preach to tickle the ear, to wound the heart; not to please, but to profit; not seeking the applause of the people, but the salvation of their souls: This all know to be true.</p>
            <p>Ninthly, another Jewel that did beautifie and adorn this Reverend Minister, was his excellent gift in prayer, and herein he was very eminent, and did exceed many, nay I may say most of his brethren: As <hi>Apollos</hi> was mighty in the Scriptures, so was he (as you all know) mighty in prayer; he was a <hi>Iacob,</hi> very skilful in wrestling
<pb n="409" facs="tcp:44065:171"/>
with God, like <hi>Moses</hi> he often stood in the gap, and at <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ost Fasts in the time of his health, he was the Mini<g ref="char:EOLhyphen"/>
               <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>r that was chosen to conclude with prayer; and this <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>rightens the losse that we sustain by the death of this godly Minister, because we have lost the benefit of his prayers, which is an invaluable losse; for though I doubt not but he prays in heaven for the Church in general, yet I believe he prays not for any in particular, as not knowing what our condition is, <hi>For Abraham knows us not,</hi> for the Saints in heaven know not what is done upon earth. The losse therefore is the greater, be<g ref="char:EOLhyphen"/>cause we have lost not only a preaching, but a pray<g ref="char:EOLhyphen"/>ing Minister: And give me leave to add, that this ex<g ref="char:EOLhyphen"/>cellency in this Minister, is sufficient to prove, 1. That there is a gift of prayer, which some against all reason do deny. 2. That conceived prayers when uttered by one that hath the gift of prayer, are not vain <hi>To<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>tolo<g ref="char:EOLhyphen"/>gies,</hi> or empty repetitions, and a rate of non-sence; as some unjustly charge men with; but they are the breath<g ref="char:EOLhyphen"/>ings of Gods spirit, that pierce not only into the ears and hearts of the hearers, but into the ears and heart of God himself.</p>
            <p>Tenthly, the next Jewel was, he had great acquaint<g ref="char:EOLhyphen"/>ance and communion with God; for he was of a long standing in the School of Christ, and a good proficient in that School. Much acquaintance he had with God, he was often in the Mount with God, and came down with his face shining, though he in his modesty did not see it; and when he came to die, he was able to say as Dr. <hi>Preston</hi> did when he lay a dying, <hi>I shall change my place, but not my company.</hi>
            </p>
            <p>Eleventhly, another Jewel was his comfortable pas<g ref="char:EOLhyphen"/>sage out of this world, dying with a great deal of calm<g ref="char:EOLhyphen"/>nesse and serenity upon his Conscience; The morning before he died, I heard him say these words, <hi>It is one</hi>
               <pb n="410" facs="tcp:44065:172"/>
               <hi>thing to speak of Christ, and of Heaven, and another thing to feel the consolations of Christ and of Heaven as I do,</hi> clapping his hand on his breast. Another time I heard him say, <hi>The comforts of a holy life are real, soul-supporting, and that he felt the reallity of those comforts, and that by him we might know it was not in vain to serve God.</hi> And I cannot forget his speech the morning before he died, <hi>I am a little strained, but I care no more for my life, then I do for this fillip:</hi> That which was said of old <hi>Simeon, Luke</hi> 2. may be said of this Reverend Minister, Mr. <hi>Si<g ref="char:EOLhyphen"/>meon Ash,</hi> who was a <hi>Simeon,</hi> a just and devout man, an old Servant of. <hi>Iesus Christ,</hi> one that waited for the consolation of <hi>Israel;</hi> one that dyed, though not with Christ in his bodily Arms, yet with Christ in the Arms of his Faith: and when he died, could say as it is there, <hi>Now Lord, lettest thou thy servant depart in peace, for mine eyes have seen thy salvation.</hi>
            </p>
            <p>Lastly, another Jewel was his constancy and perseve<g ref="char:EOLhyphen"/>rance; he was not a Reed shaken with every wind, but as firm as a Rock, an immovable Pillar in Gods House: he was unchangeable in changeable times; in Religion he was a house built on a Rock, not on the sand: and as he lived, so he dyed holily, even as the ancient Patri<g ref="char:EOLhyphen"/>arks that dyed in the Faith, and endured faithfully un<g ref="char:EOLhyphen"/>to the death.</p>
            <p>Now this excellent Minister of Christ thus beautifi<g ref="char:EOLhyphen"/>ed with these Jewels, is now perished as to his outward man, gathered to God to Christ, and the blessed com<g ref="char:EOLhyphen"/>pany of Saints and Angels. The application that I shall make of this Discourse is this,</p>
            <list>
               <item>1. To us Ministers.</item>
               <item>2. To you of this Parish and Congregation.</item>
            </list>
            <p>First to us Ministers. God hath of late years taken to himself many famous men: Seven of the Lecturers of <hi>Cornhill</hi> are dead, Mr. <hi>Burroughs, Dr. Bolton,</hi> Mr. <hi>Sedg<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>
                  <g ref="char:EOLhyphen"/>wick,</hi>
               <pb n="411" facs="tcp:44065:172"/>
Mr. <hi>Whitaker,</hi> Mr. <hi>Cranford,</hi> Mr. <hi>Vines,</hi> and now Mr. <hi>Ash.</hi> I might name many other excellent Ministers that are dead, as Dr. <hi>Gouge,</hi> Mr. <hi>Walker,</hi> Mr. <hi>Gataker,</hi> Mr. <hi>Marshal,</hi> Mr. <hi>Robinson,</hi> and lately Mr. <hi>Cook,</hi> with ma<g ref="char:EOLhyphen"/>ny more: Now all these are warning-pieces from heaven of judgements approaching; <hi>For the righteous perish, and no man lays it to heart; and merciful men are taken away, none considering that the righteous are taken away from the evil to come.</hi> Thus <hi>Methuselah</hi> dyed a year before the Flood: now <hi>Methuselah</hi> in <hi>Hebrew</hi> signifies a Messenger of death. Thus <hi>Austin</hi> dyed a little before <hi>Hippo</hi> was taken; and <hi>Pareus</hi> a little before <hi>Hiddleburge</hi> was taken, and <hi>Lu<g ref="char:EOLhyphen"/>ther</hi> a little before the Wars in <hi>Germany</hi> began The death of the godly is like the separating of the <hi>Israelites</hi> from the tents of <hi>Corah</hi> and his company, like the taking of <hi>Lot</hi> out of <hi>Sodom.</hi> When the <hi>Israelites</hi> departed from <hi>Corah</hi> and his company, the earth swallowed them up: and when <hi>Lot</hi> departed out of <hi>Sodom,</hi> God rained down fire, and brimstone upon them. Let the thoughts of these things cause us to provide our Arks, to get our <hi>Zoar</hi>'s. Let it teach young <hi>Samuels</hi> to rise up in the room of old <hi>Elyes;</hi> young <hi>Elisha's</hi> in the room of old <hi>Elijahs:</hi> and young <hi>Ti<g ref="char:EOLhyphen"/>mothies</hi> in the room of <hi>Paul</hi> the aged; that there may be a succession of Gospel Ministers to hold forth the Word of life to this Nation. And let us labour to be inheritors of of these twelve Excellencies, that beautified this our re<g ref="char:EOLhyphen"/>verend Brother.</p>
            <p>Secondly, Let me speak a few words to you of this Pa<g ref="char:EOLhyphen"/>rish, the Auditors of this worthy Minister. There is scarce one man of a hundred that understands the tie and obli<g ref="char:EOLhyphen"/>gation that is betwixt a Minister and his people. O the love and affection that ought to be betwixt them! <hi>Paul</hi> 
               <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ells the <hi>Galatians,</hi> that they could a pluckt out their eyes for him if need were. <hi>Chrysostom</hi> tells us, that when <hi>Mile<g ref="char:EOLhyphen"/>
                  <gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>
               </hi> was taken away by death from his people, their hearts
<pb n="412" facs="tcp:44065:173"/>
sunk with sorrow; and such love had they to him, that they called all their children by his name, and got his picture engraven on their rings. And I have read of <hi>Chrysostome,</hi> that when he was banished from his people, there was not a corner in the City, but was full of people weeping and lamenting. The losse of a godly Minister is a publick losse, therefore there ought to be publick mourning; it is a soul<g ref="char:EOLhyphen"/>losse, and therefore, methinks, every one of you should weep and mourn; you have lost your common father; you of this congregation have lost your spiritual father, your spiritual shepherd; you have lost your eyes, your guide; and indeed it is you that are his flock that must commend your Minister, by practising that which he preached: said the Apostle, 2 <hi>Cor.</hi> 3. 1. <hi>Do we again begin to commend our selves, or need we, as some others, Epistles of commendation to you, or letters of commendation from you? Ye are our Epistles writ<g ref="char:EOLhyphen"/>ten in our hearts, known and read of all men.</hi> As if the Apo<g ref="char:EOLhyphen"/>stle should say, do we need letters of commendation? is it necessary that we should spend time in commending our ministry; you are out letters of commendation, your holi<g ref="char:EOLhyphen"/>ness and piety commends a Minister above all other things. As when a man comes into an Orchard or Vine<g ref="char:EOLhyphen"/>yard, said <hi>Chrysostome,</hi> and sees every thing skilfully han<g ref="char:EOLhyphen"/>dled, and neatly <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>fimmed, he need not spend time in com<g ref="char:EOLhyphen"/>mending the Vine-dresser, or Carpenter, the work it self commends them. So ought it to be among you: when we preach the Funeral Sermons of Ministers, we must look into his Parish or Congregation, and see what letters of commendation there are; whether the proficiency of the Auditors commend their Ministers. I grant, it is not al<g ref="char:EOLhyphen"/>wayes true, God doth not alwayes give successe to a godly Minister, but the worst is yours; I had almost said the curse is yours, but I will speak modestly, the worst is yours. Tell me how many of you are able to say, I blesse God that ever such a Minister was sent among us; blessed be God that
<pb n="413" facs="tcp:44065:173"/>
ever we heard him preach; what seal of his ministry is there here among you? he was in another, and another place in this City, and it may be here are people from all places that have been his Auditors; what seal of his ministry is there now to be found among you? how many souls hath he pluckt out of the snares of the devil? how many of you have gone away weeping from a Sermon, knocking your breasts and pricked at the hearts for sin, crying out, <hi>Men and Brethren, what shall we do to be saved?</hi> your tears and mourning for sin, these are the Auditors that commend your Ministers. Go home now, and think with your selves, what can I remember of all the Sermons that I have heard from Mr. <hi>Ash!</hi> and give me leave to tell you, woe be to you, if as your Minister be dead, so all the Sermons that he made die with him: For as <hi>Abel</hi> being dead yet speak<g ref="char:EOLhyphen"/>eth, so shall the Sermons of this worthy Minister, at the great day speak for you, or against you, for they are spiri<g ref="char:EOLhyphen"/>tual talents that God hath betrusted you with, and you must be accountable, both he and you shall appear before the Tribunal of God; your Minister shall be examined how he can free himself from the guilt of soul-blood, and you shall be examined, what fruit you have brought forth, answerable to the means that you have enjoyed; and if it appear that you have been unprofitable and unfruitful hearers, Ch<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ist will say, <hi>Cast the unprofitable servant into utter darkness.</hi> But I hope better things of you, and things that accompany salvation. Whatever was good in this re<g ref="char:EOLhyphen"/>verend Minister, let it live in you; and though he be dead, yet let not his Sermons that he preached die with you, but let them be in you, that at the great day, when he and you appear before God, he may be able say, Here am I, and the Children that thou hast given me.</p>
         </div>
         <div type="sermon">
            <pb n="414" facs="tcp:44065:174"/>
            <head>Dr. <hi>Horton</hi>'s Sermon at Mr. <hi>Nalton</hi>'s Funeral. <hi>Rich Treasure in Earthen Vessels, &amp;c.</hi>
            </head>
            <epigraph>
               <bibl>2 Cor 4. 7.</bibl>
               <q>But we have this Treasure in earthen vessels, that the ex<g ref="char:EOLhyphen"/>cellency of the power may be of God, and not of us.</q>
            </epigraph>
            <p>THere is nothing so excellent or compleat in this world, but hath its diminishment and qualifications, and something that doth disparage it, and abates of the excellency thereof; not the things of this world only, but spiritual things in some sort, as to enjoy them, and partake of them in this life, have their inconveniences and dispa<g ref="char:EOLhyphen"/>ragement annext, and are mingled with something that abates of their worth: an instance of which we have here in this present Scripture, which the Apostle <hi>Paul</hi> signifies to us concerning the enjoyment of the Ministry of the Gospel of Christ. He had in the verse before the Text, told us the great priviledge that both Ministers and others had in having the glorious Gospel: viz. <hi>The light of the know<g ref="char:EOLhyphen"/>ledge of the glory of God in the face of Iesus Christ,</hi> shining into our hearts, the consideration of which is of great en<g ref="char:EOLhyphen"/>couragement to us: yet adds this as a qualification of it, viz. <hi>But we have this treasure in earthen vessels,</hi> &amp;c. That which doth qualifie it, is, That this excellent treasure hath its conveyances through weak and mean persons, men of frailty and mortality. In the words there are two main parts. <list>
                  <pb n="415" facs="tcp:44065:174"/>
                  <item>I. The Dispensation it self.</item>
                  <item>II. The Account of it.</item>
               </list>
            </p>
            <list>
               <item>I. The Dispensation it self, <hi>This Treasure we have in earthen Vessels,</hi> &amp;c.</item>
               <item>
                  <p>II. The account of it, <hi>That the excellency of the power may be of God, and not of us.</hi>
                  </p>
                  <p>I shall begin with the first, the Dispensation it self, which hath two branches. <list>
                        <item>1. The <hi>Depositum,</hi> the thing laid up.</item>
                        <item>2. The <hi>Repository</hi> in which this Treasure is laid up.</item>
                     </list>
                  </p>
               </item>
            </list>
            <p>First, The <hi>Depositum,</hi> or thing laid up, which is a Trea<g ref="char:EOLhyphen"/>sure; and what is this Treasure, but the Gospel of Jesus Christ? The Gospel is a Treasure according to a two<g ref="char:EOLhyphen"/>fold consideration:</p>
            <p>In respect of the <list>
                  <item>1. Matter of it.</item>
                  <item>2. Ministry of it.</item>
               </list>
            </p>
            <p>Both make up a treasure. The Matter of it, the things of the Gospel are rich things, and the conveyances of it; the Ministerial gifts and ability, by which the Gospel is administred, do make up the Treasure: 'Tis a treasure in both respects.</p>
            <p>2. In respect of the matter of it: therefore it is we read of the <hi>Riches of Christ,</hi> of the <hi>Riches of the Gospel.</hi> The Scripture makes mention of three things wherein the Gospel is agreeable to a treasure.</p>
            <p>2. A Treasure is a thing of dignity and worth, it is not a company of pebbles (though many) that will make up a Treasure: a Treasure consists of things of worth and dig<g ref="char:EOLhyphen"/>nity: and thus is the Gospel: in it are contained excel<g ref="char:EOLhyphen"/>lent and admirable truths, the Mysteries of salvation by Christ: the doctrine of the Gospel brings glad tidings of peace and reconciliation with God in Christ: there we have the gifts and graces of God, there we have glory and immortality, <hi>&amp;c.</hi> and those things in the Gospel
<pb n="416" facs="tcp:44065:175"/>
Gospel are administred to us: there is no science in the world brings such treasure as this.</p>
            <p>2. The Gospel is a treasure for variety, abundance, and plurality. 'Tis not one thing of worth, but many that makes up a treasure: if few, yet much worth must be comprehended in them; so in the Gospel we have the manifold wisdome of God, the rich Treasures of Wisdome and Knowledge. The Gospel, though it be but one for substance, yet 'tis many for improvements; 'tis a chain of many links, one saith, but divers articles of it; so it is a treasure in that respect.</p>
            <p>3. 'Tis a treasure for its closeness; we do not open a treasure to every one, but it is kept close, The Go<g ref="char:EOLhyphen"/>spel is a secret mystery, hidden not revealed to every one: it is not discovered to carnal worldly men, though it may be revealed to them in the outward proposition, yet not in the spirituality of it. <hi>But where shall wisdome be found? and where is the place of understanding?</hi> saith <hi>I<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>b ch.</hi> 28. <hi>v.</hi> 12. The peace of the Gospel is a treasure hid in the field, not found by every one.</p>
            <p>2. The Gospel is a treasure in respect of the Ministry of it; so the Apostle hints, 'tis not only light, but a shining light, which <hi>hath shining into our hearts to give the light of the knowledge of the Glory of God,</hi> &amp;c. 'Tis a trea<g ref="char:EOLhyphen"/>sure in this respect, <hi>viz.</hi> in the discovery and shining of it, the conveyances, the several gifts and graces of the Ministery, by which the Gospel is conveyed to us, makes up a treasure, and as the Ministry is a treasure, so the op<g ref="char:EOLhyphen"/>portunities and advantages thereof are. Thus the Go<g ref="char:EOLhyphen"/>spel and the Ministry thereof is precious, and ought to be esteemed and made use of by us. We should highly account of the Gospel, and put a high value on it, for it is a treasure; yea, it is a treasure in the want of other treasures, they are rich that are made partakers of it: <hi>Silver and gold have I none,</hi> (saith St. <hi>Peter</hi> to the Crip<g ref="char:EOLhyphen"/>ple)
<pb facs="tcp:44065:175"/>
               <hi>but such as I have I give it thee:</hi> this is the privi<g ref="char:EOLhyphen"/>ledge of Ministers; though it may be, poor in respect of themselves, yet are rich to others. These excellent riches are committed to us, and accordingly we must not only make use of them our selves, but make them known to others; the Gospel is a treasure not for us to keep, but to discover, reveal and manifest to others: to give the <hi>light of the glory of God,</hi> &amp;c. This is the work of the Mi<g ref="char:EOLhyphen"/>nistry, We have indeed this treasure, but not for our selves only but for others: so we are to keep it, to pre<g ref="char:EOLhyphen"/>serve and maintain it, but so as to be diligent to impart what is committed to us for the edification of others: <hi>Every Scribe instructed in the Kingdome of Heaven as a good house-holder, bringeth forth things new and old.</hi>
            </p>
            <p>The Gospel is a treasure, therefore we ought to carry our selves answerable to it: As</p>
            <p>1. We must labour for it, be diligent in the search of it, dig for it as for <hi>hidden treasur<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>s. Lift up thy voice for understanding,</hi> &amp;c. <hi>Prov.,</hi> 2. 2, 3, 4. Dig for it: you know there is a great deal of pains taken, and labour used to get worldly treasure. Wh<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>t would not men venture for it? they will go over Sea and Land, go through fire and water, expose themselves to all dangers for earthly treasure, <hi>make unto themselves Friends of the Mammon of unrighteousness,</hi> pass away a great deal of time, and take a great deal of care for it.</p>
            <p>2. Esteem this treasure, this heavenly wisdome, this Evangelical knowledge, even the Gospel of Christ: labour to understand it, and have the efficacy of it wroug<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> it upon your hearts.</p>
            <p>3. Rejoyce in it; how do men rejoyce in earthly trea<g ref="char:EOLhyphen"/>sure: so should we, as the Merchant in the Gospel when he had found the Pearl of Price, rejoyced exceedingly; so we ought, as being made partakers thereof. I <hi>rejoyced at thy word, even as one that had found great spo<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>ls.</hi>
               <pb n="418" facs="tcp:44065:176"/>
(saith <hi>David</hi>) so should we rejoyce alwaies in this trea<g ref="char:EOLhyphen"/>sure. 'Tis said of those that sate under <hi>Iohn Baptists</hi> Ministry, that they rejoyced but for a while, and that is the condition and misery of many. The City of <hi>Samaria</hi> when they had received the Gospel, 'tis said they had great joy, <hi>Act.</hi> 8. 9.</p>
            <p>4. Be careful to keep and preserve it, for it is a trea<g ref="char:EOLhyphen"/>sure, and therefore we must treasure it up in our hearts; and the rather because it will keep us. It keeps (as <hi>Chrysostome</hi> sath) the house where it is; <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> treasures cannot secure themselves, but if we keep this treasure it will secure us. <hi>Discretion shall preserve thee, and un<g ref="char:EOLhyphen"/>derstanding shall keep thee,</hi> Prov. 21. 11. thus you see the excellency of this spiritual wisdome. So much for the first thing considerable in the first branch, <hi>viz.</hi> the <hi>Depo<g ref="char:EOLhyphen"/>situm,</hi> the <hi>treasure.</hi>
            </p>
            <p>The second thing considerable is, the <hi>Repository, i. e.</hi> Earthen Vessels, or Vessels of Earth, earthen Pitchers: these are the <hi>Repository,</hi> but we have this treasure in <hi>earthen Vessels,</hi> &amp;c. <hi>Earth</hi> is a word of diminution, and disparagement, and that in three regards; <list>
                  <item>1. In regard of its meanness and baseness.</item>
                  <item>2. In regard of its fulness and pollution.</item>
                  <item>3. In regard of its frailty and transitoriness.</item>
               </list>
            </p>
            <p>'Tis passing away in all respects; these earthen ves<g ref="char:EOLhyphen"/>sels in the Text, is to be understood, the Apostles and Ministers of Jesus Christ, in regard of their outward man are so called, and are so according to this threefold notion.</p>
            <p>I. In regard of their meanness; their outside is mean, either for person, or sometimes for estate of body, and outward deportment. This was the condition (you know) of the first Ministers of Christ, mean and ordina<g ref="char:EOLhyphen"/>ry persons outwardly God made use of. Nay our Master, our blessed Lord and Saviour was mean <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> regard of
<pb n="419" facs="tcp:44065:176"/>
his humane birth, and reckoned of by most men accor<g ref="char:EOLhyphen"/>ding to his birth and parentage. So it is with the ser<g ref="char:EOLhyphen"/>vants of Christ, they are in their persons generally base, mean, low, <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>nd accordingly rendred despicable to the eyes of the World.</p>
            <p>II. In regard of foulness and pollution; Ministers are called earthen Vessels, they have many weaknesses, they are men subject to the like passions as others. 'Tis true the Ministers of Christ have greater advantages then others, in regard of their education, knowledge, gifts, and employments, being more free from those defile<g ref="char:EOLhyphen"/>ments and snares that others are intangled in: yet through the remainders of the flesh in them, they have many in<g ref="char:EOLhyphen"/>firmities: so Satan watches them more then o<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>hers, lays more snares for them in regard of their parts and imploy<g ref="char:EOLhyphen"/>ments; so that they are more subject to his temptations then others. Satan hath a desire to sift them (as the Apostle <hi>Peter</hi>) as<g ref="char:punc">▪</g> wheat, because he knows they will draw many after them: so that they must needs be sub<g ref="char:EOLhyphen"/>ject to many weaknesses and infirmities. Sometimes God makes use of the worst sort of men, even the most vicious and malicious; first he changeth them, and then makes use of them as instruments of glory. The Apostle <hi>Paul</hi> was a Vessel of Election to carry the name of Christ unto the Gentiles: yet in times past a great persecutor. So it pleaseth God to make use of such, that the excellency of the power may be of God, &amp;c.</p>
            <p>III. Ministers are called Earthen Vessels in regard of the frailty &amp; mortality of their persons, and earthen Ves<g ref="char:EOLhyphen"/>sels are soon crackt and broken. Ministers are subject to many infirmities of body: This Heavenly light of the Gospel shineth often through Lanthorns of glasse, which are soon broken. Ministers have weak and frail bodies; <hi>Timothy</hi> had his bodily infirmities, and <hi>Trophimus</hi> was left sick at <hi>Miletum,</hi> 1 Tim. 4. 20. and <hi>Epaphroditus</hi>
               <pb n="420" facs="tcp:44065:177"/>
was sick nigh unto death, <hi>Phil.</hi> 2. 27. and <hi>Paul</hi> had need of <hi>Luke</hi> the Physician, probably in regard of his weakness<g ref="char:punc">▪</g> Thus the servants of God are subject to many infirmities. Besides the reason in the Text, there are other reasons why God will have it so.</p>
            <p>1. That they may be more compassionate, and more sensible of the weaknesses of others; for <hi>likeness of conditi<g ref="char:EOLhyphen"/>on breeds sympathy in affection.</hi>
            </p>
            <p>Men are apt to pity those in the like condition with themselves; so our Lord took our nature upon him, that he might pity us<g ref="char:punc">▪</g> he took flesh and bloud upon him, he was tempted in all things like unto us, but without sin, that so he might succour those that are tempted. So his servants many of them are much tempted, which may breed in them a sympathy of affection to others that are in such a condition.</p>
            <p>2. God will have it so, that <hi>Ministers</hi> may have the more <hi>experience</hi> of the truths they preach to others con<g ref="char:EOLhyphen"/>cerning an afflicted condition; those that have had no sick<g ref="char:EOLhyphen"/>nesse or other affliction, cannot preach from experience of such truths that concern such a condition; they cannot preach so feelingly and savoury as others; when they have been under affliction, they will know what affliction is, both in the nature of it, and the comforts of it, and Gods gracious assistance therein, and so they may speak comfortably, and be enabled to comfort others, as the A<g ref="char:EOLhyphen"/>postle <hi>Paul</hi> speaks.</p>
            <p>3. God is pleased so to order it, sometimes for their humiliation, to keep them low, that so they may not be lifted up by reason of extraordinary manifestations and impartments, thus St. <hi>Paul</hi> had <hi>given him a thorn in the flesh, that Mess<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>nger of Satan to buffet him, lest he should be exalted above measure,</hi> 2 Cor. 12. 7. <hi>A thorn was gi<g ref="char:EOLhyphen"/>ven him,</hi> &amp;c. ('tis twice repeated, both in the beginning and end of the verse) that so this thorn in the flesh might
<pb n="421" facs="tcp:44065:177"/>
keep out pride in the heart, that so they may have a more low, meek, and humble frame of spirit, and thereby fitted and prepared for greater services. And</p>
            <p>4: That they may be also more conformable to those they have to deal with. <hi>Israel</hi> desires <hi>Moses</hi> to speak to them (and not God) why? because he was like unto them, and would therefore compassionate them; from whom they therefore desired to receive the commands of God. Thus it pleaseth God to deal with his servants, that as they may pity those they have to deal with, so likewise to draw the affections of their people unto them, to make them more loving, and the more to attend on their Ministry, seeing they are so fleeting, and going away; it pleased God that <hi>Epaphroditus</hi> should be sick even to death, to endear the <hi>Philippians</hi> more to him, chap. 2. 25, 28. that their love and tenderness may be drawn forth the more by the discovery of his frailty, Let us improve this.</p>
            <p>
               <hi>Use</hi> 1. First, as to Ministers, see how the condition is with us in our Calling, We are <hi>Earthen Vessels,</hi> taken out of dust. We should often consider our frailty, to make us more humble, more meek, and more compassionate to o<g ref="char:EOLhyphen"/>thers, more diligent in doing good, that we may make amends for our frailty and natural weaknesses that are up<g ref="char:EOLhyphen"/>on us: We must not think much of it, it being no more then in former times<g ref="char:punc">▪</g> it was the condition of the Apostles themselves, they were Earthen Vessels, they had such weak<g ref="char:EOLhyphen"/>n<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>sses, men subject to the like passions as we.</p>
            <p>
               <hi>Use</hi> 2. Secondly, As for the people, this may improve in all the notions and considerations of an Earthen Ves<g ref="char:EOLhyphen"/>sel.</p>
            <p>First, In regard of the meanness; you must not esteem the Gospel according to the <hi>vessel,</hi> according to the dispa<g ref="char:EOLhyphen"/>ragement of the Vessel a Vessel of dishonour in respect of its matter, may be a Vessel of honour in regard of the
<pb n="422" facs="tcp:44065:178"/>
Gold that is in it; those Members of the body that are weak, and in themselves lesse honourable, we afford a great deal of honour upon them, in decking and cloathing them. So the Ministers Work and Employ<g ref="char:EOLhyphen"/>ment, and the Doctrines they bring, are excellent and of great use; when all is done, we have that we serve for: according to the employment we are put to, we are ho<g ref="char:EOLhyphen"/>nourable, though outwardly mean. Wicked and base men are called <hi>fil<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>i terrae,</hi> they are sons of the earth, Iob 30. 8. <hi>Children of fools, yea children of base men; they are viler then the earth, i. e.</hi> Men of no account (as one saith) the earth groans under such ingracious persons, but gracious persons are Vessels of honour; as it was said of the Giants of old, so it may be said of these, <hi>They are men of Renown,</hi> and so we should esteem of them. Worldly men look at the outside, and so esteem of them; so was Christ dealt with, <hi>Is not this the Carpenters Son?</hi> So those Teachers in <hi>Corinth,</hi> en<g ref="char:EOLhyphen"/>deavoured to render St. <hi>Paul his presence weak, and his speech contemptible,</hi> 2 Cor. 10. 11. that so they might make his Ministry contemptible also. But this glo<g ref="char:EOLhyphen"/>rious Treasure is in Earthen Vessels; <hi>You know</hi> (saith St. <hi>Paul) Gal.</hi> 4 13. <hi>that through infirmity of the flesh I preached the Gospel unto you at first.</hi> This was their commendation, <hi>v.</hi> 14. <hi>But my temptation which was in my flesh, you despised not, nor rejected, but received me as an Angel of God,</hi> even <hi>as Iesus Christ.</hi>
            </p>
            <p>All his weaknesses, and whatever was matter of dis<g ref="char:EOLhyphen"/>couragement, they did not despise, but honourably enter<g ref="char:EOLhyphen"/>tained him even as Christ himself. So it was the com<g ref="char:EOLhyphen"/>mendation of the <hi>Thessalonians,</hi> 1 <hi>Thess.</hi> 2. 13. that <hi>they received not the word as the word of man, but</hi> (as it is in truth) <hi>the word of God,</hi> looking to the mighty God to make it effectual: so should all others do upon this consideration.</p>
            <p>
               <pb n="423" facs="tcp:44065:178"/>2. Seeing Ministers are earthen Vessels in tegard of moral infirmities which adhere to them: in respct of their corruptions and weaknesses judge of them as men: but esteem of what is righteous in them; though they have great advantages against sin, and be very carefull against sin, yet notwithstanding they are not totally exempt<g ref="char:EOLhyphen"/>ed and freed from sin; as they are Ministers, so they are men.</p>
            <p>3. In regard that Ministers are earthen Vessels in re<g ref="char:EOLhyphen"/>spect of their frailty. Seeing then they are so <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>rail and transitory, therefore accordingly you should make use of them, deal kindly and affectionately with them, in that they are quickly broken. What is sooner broken then a Glasse, or an earthen vessel? Ministers are quickly ta<g ref="char:EOLhyphen"/>ken away, and therefore you should be tender of them while you have them. Where are all the Fathers. <hi>Do the Prophets live for ever,</hi> the word of the Lord indeed en<g ref="char:EOLhyphen"/>dureth for ever, but the Preacher of it doth not; the Go<g ref="char:EOLhyphen"/>spel is eternal, but the Dispenser is mortal: the Calling is lasting but the Minister is transitory: and therefore you should carry your selves with all tendernesse and respect to them: take heed of grieving their spirits, seeing they are so soon broken. Endeavour also to improve by them, and to get as much good as you can by them. It is a great argument <hi>to work while it is day, because the night comes when no man can work:</hi> whilst God affords means and op<g ref="char:EOLhyphen"/>portunities, make use of them, we are but passengers; there<g ref="char:EOLhyphen"/>fore this is a great ground for you to endeavour to get all the good you can by your Ministers, seeing they are frail.</p>
            <p>Lastly, By way of improvement: Take notice of the wayes of God, as different from man; God pnts excel<g ref="char:EOLhyphen"/>lent treasure into <hi>Earthen Vessels:</hi> we keep treasure in strong holds, in the strongest Repositories. Gods ways are not as our ways, he goes another way then we doe; he makes use of the poorest, meanest, and most frail creatures
<pb n="424" facs="tcp:44065:179"/>
sometimes; he layes aside many times men of greater abilities, parts, and quality, and makes use of weaker to do this great Work. <hi>Chrysostome</hi> makes and expostula<g ref="char:EOLhyphen"/>tion, If it be <hi>excellent t<gap reason="illegible" resp="#APEX" extent="1+ letters">
                     <desc>•…</desc>
                  </gap>easure,</hi> why in <hi>earthen Vessels?</hi> Therefore it is a Vessel of Earth, because an excellent Treasure. Thus Gods waies are unsearchable. This is the improvement.</p>
            <p>Now besides this interpretation given of it, there is another that will not be impertinent. Some understand by <hi>Earthen Vessels,</hi> the expressions, words, and phrases of the Ministry, through which the doctrines and truths of the Gospel ate conveyed; this is agreeable to what went before: Some false Teachers in <hi>Corinth</hi> pleased themselves with eloquent and enticing words of worldly wisdome, and so endeavoured to render <hi>Pauls</hi> preaching despicable, in regard of the plainnesse of it; therefore (saith the Apostle) we have this treasure in earthen ves<g ref="char:EOLhyphen"/>sels, <hi>i. e.</hi> familiar conveyances, that so we may easily understand it.</p>
            <p>Thus I have explained this Earthen Vessel, and so have done with the first considerable part, <hi>viz.</hi> the dispensa<g ref="char:EOLhyphen"/>tion it self, <hi>This Treasure we have in Earthen Vessels:</hi> and come now to the second, <hi>viz.</hi>
            </p>
            <p>II. The <hi>account</hi> of this <hi>Dispensation, That the excel<g ref="char:EOLhyphen"/>lency of the power may be of God, and not of us.</hi> Which words may be considered two waies. <list>
                  <item>1. Either absolutely, as lying in themselves. Or,</item>
                  <item>2. Connexively, to the words before going.</item>
               </list>
            </p>
            <p>1. Take them absolutely as they lie in themselves, and two things are exhibited. <list>
                  <item>1. The excellency of the Gospel and Ministry it self, called Power.</item>
                  <item>2. The Author and Original of it, laid down two waies, positively, <hi>of God;</hi> and negatively, <hi>not of <gap reason="illegible" resp="#APEX" extent="1 word">
                           <desc>〈◊〉</desc>
                        </gap>.</hi>
                  </item>
               </list>
            </p>
            <p>
               <pb n="425" facs="tcp:44065:179"/>1. The excellency of the Gospel and Ministry there<g ref="char:EOLhyphen"/>of, called Power: There is a great deal of power and efficacy in the Gospel, it is in its nature powerful and efficacious; so the ministry of it, <hi>Romans</hi> 1. 16. I <hi>am not ashamed of the Gospel of Christ, for it is the power of God unto salvation to every one that believeth.</hi> See 1 <hi>Cor.</hi> 2. 4. <hi>Paul's</hi> preaching <hi>was in the demonstration of the Spirit, and of Power, &amp;c.</hi> 'Tis called the Arm of Gods Power, <hi>the sword of the Spirit,</hi> Ephes. 6. 17. <hi>'Tis quick and powerful, and sharper then any two-edged sword, piercing even to the dividing asunder of the soul and spirit,</hi> &amp;c. <hi>Heb.</hi> 4. 12. and many other places. We may con<g ref="char:EOLhyphen"/>ceive it to be so according to the various effects and con<g ref="char:EOLhyphen"/>sequences of it, <hi>viz.</hi> as to <list>
                  <item>1. Conviction.</item>
                  <item>2. Conversion.</item>
                  <item>3. Consolation.</item>
               </list>
            </p>
            <p>1. 'Tis powerful in regard of conviction, it is a word of conviction; and one part of the Work of the Mi<g ref="char:EOLhyphen"/>nistry is (by the Spirits co-operation) <hi>to convince the World of sin,</hi> to open mens eyes to shew them the vile<g ref="char:EOLhyphen"/>nesse of their wayes, to discover such courses to be sinful: the Conscience is awakened by the Spirit in the Ministry of the Word, herein it is powerful and effica<g ref="char:EOLhyphen"/>cacious. There are divers instances in Scripture, how pow<g ref="char:EOLhyphen"/>erful the Word hath been in point of conviction: in <hi>Foe<g ref="char:EOLhyphen"/>lix,</hi> the Apostle <hi>Paul</hi> preached to him of <hi>righteousness and judgement to come, &amp;c.</hi> He trembles: The Judge on the Bench trembleth at the word delivered by the Prisoner at the Bar: So powerful is the ministry of the Word, as to discover our sinfulness. So the Disciples going to <hi>Emaus,</hi> their hearts burnt within them when our Saviour open<g ref="char:EOLhyphen"/>ed to them the Prophets, <hi>&amp;c.</hi> So it was with St. <hi>Peters</hi> Auditors, <hi>Acts</hi> 2. they were pricked in the heart when they heard this: he did preach to them in the <hi>power</hi>
               <pb n="426" facs="tcp:44065:180"/>
               <hi>and demonstration of the Spirit,</hi> and plainly discovered that sin that they were more especially guilty of, and when they heard that, they <hi>were pricked in the heart, &amp;c.</hi>
            </p>
            <p>2. It is a word of Conversion also; Conviction is one thing, and Conversion is another. Sometimes men may be convinced, but yet have no change wrought in them; therefore conversion is another work, it is a turning men from darkness to light, from the power of Satan to God, <hi>&amp;c.</hi> to receive an inheritance among them that are san<g ref="char:EOLhyphen"/>ctified. Herein is the Word powerful, <hi>viz.</hi> in regene<g ref="char:EOLhyphen"/>ration, I have begotten you (by the Word) to a live<g ref="char:EOLhyphen"/>ly hope, <hi>&amp;c.</hi> of his own will hath he begotten you <hi>&amp;c.</hi>
            </p>
            <p>4. It is a word of comfort and consolation, it is a powerful word, and able to comfort the heart: and the Ministry is very effectual herein (when set on by the Spi<g ref="char:EOLhyphen"/>rit) to quiet, satisfie, and pacifie the consciences of men, which declareth the remission of sin, and whosoevers sins are forgiven, must needs be comforted. Indeed it is not in the power of men to forgive sins; yet they can speak a word of comfort in season, by the administrati<g ref="char:EOLhyphen"/>on of the promises (the Spirit of God going along with them) and then they are not only declarative, but opera<g ref="char:EOLhyphen"/>tive. Where (I say) it pleaseth God to blesse and san<g ref="char:EOLhyphen"/>ctifie the Word, it is effectual for quieting of the mind, for pacifying of the conscience, and setling of the troubled soul. Thus you see how powerful the ministry is; and seeing it is so, this should teach us how to behave our selves under it; it is powerful in it self, and powerful in its dispensation, and hath none of that weaknesse (mentioned before) of the dispenser of it, <hi>I was with you</hi> (saith St. <hi>Paul</hi>) <hi>in much weaknesse, and in fear, and in trembling,</hi> 1 Cor. 2. 3, 4. <hi>and my speech—was in demonstration of the Spirit, and of power.</hi>
               <pb n="427" facs="tcp:44065:180"/>
These may seem to be contradictory; but 'tis answer<g ref="char:EOLhyphen"/>ed, the Word is powerful in the demonstration of the Spirit, though delivered by one of humane weakness, as before is declared. This spiritual power we should look at, and labour after; which power doth not con<g ref="char:EOLhyphen"/>sist in matter of elocution, <hi>the inticing words of mans wisdome,</hi> nor in matter of voice, which indeed is a good thing, and sutable to the nature of the Matter! a quick and powerfull delivery is of great efficacy, and power, for the setting home of truths. Yet this doth not make a powerfull Ministry; for a whisper in the ear may cause a thunder-bolt in the conscience; the power lyes first in the nature of the matter; the mat<g ref="char:EOLhyphen"/>ter consists in the nature and condition of mankind, the certainty of Judgement the necessity of Christ, the covenant of Grace, and the Graces and priviledges thereof, <hi>&amp;c.</hi> These carry a great deale of power and efficacy with them, when they are carefully and fre<g ref="char:EOLhyphen"/>quently dispensed, and Gods spirit going along with them, so they become powerfull; for the Ministry consists not in empty notions and speculations that will onely tickle the fancy, but never reach the con<g ref="char:EOLhyphen"/>science. Morall discourses, though they be of great use, yet if we rest in them, they leave us as they found us. Evangelical truths (which are manifold) are to be delivered in the Ministry. Now as the matter of the Ministry must be powerfull, so the expressions must be powerfull; there should be sutablenesse of ex<g ref="char:EOLhyphen"/>pression to the matter, <hi>h. e.</hi> with gravity, sobriety, and affection, &amp;c. Strong lines make but weak preach<g ref="char:EOLhyphen"/>ing, and take away the efficacy: but delivering truths in the demonstration of the spirit and in power, that is most effectual: when we speak feelingly and from our hearts, it comes then (through the blessing of the Lord with it) with power. This is then to learn us of the Ministry, <hi>viz.</hi> 1. Use.</p>
            <p>
               <pb n="428" facs="tcp:44065:181"/>Let us be careful that the matter of our Ministry be powerful, so that the handling and dispensing thereof be powerful, that so it may come home to the consci<g ref="char:EOLhyphen"/>ence; thus we should deale with all: <hi>the words of the wise are as good, and as nails, fastned by the Masters of Assemblies, &amp;c.</hi> Eccle. 12. 11. So our words should have a force and power in them. This as the Apostle sayes, is mighty and powerful to the beating down of strong holds, &amp;c.</p>
            <p>Use 2. Secondly in reference to hearers; seeing the Ministry is powerful, you must then submit your selves to the power of it. Many people are Sermon-proof, and think to stand it out against the power of the Word; but if it comes in power to the conscience, they will not be able to resist it; as it is said of them in the Gospel, they were not able to resist the spirit by which he spake (<hi>viz. Steven</hi>) And for those that desire the conversion of others, what course should be taken by them for that end? but by good counsel, instructi<g ref="char:EOLhyphen"/>on, prayer, and good example, to endeavour to con<g ref="char:EOLhyphen"/>vince them, and more especially to bring them to the Word and administrations thereof, which God hath sanctified for this end.</p>
            <p>So much for the excellency of the Gospel, <hi>viz. The excellency of the power, &amp;c.</hi> I come to the second.</p>
            <p>2. The Author of it. 1. Positively, it is of God. And 2. Negatively, it is <hi>not of us.</hi>
            </p>
            <p>First, Positively, it is of God, and that in all the considerations of it, in the full extent of it, it is of God. So the ministerial gifts, the performances of it, and the success of it, are all from God.</p>
            <p>First, Ministerial gifts are from God; it is lie that makes us able Ministers of the New-Testament; there are (saith the Apostle <hi>Paul</hi>) diversity of gifts: to one is given <hi>the Word of wisdome, to another the Word of</hi>
               <pb n="429" facs="tcp:44065:181"/>
               <hi>knowledge by the same spirit, &amp;c.</hi> 1 Cor. 12. 4, 5, 6. It is God that bestows every good gift.</p>
            <p>Secondly, The performance also is from God; his grace concurs and assists therein: the habit and the act are both from him; God gives gifts to men, and he enables them to dispence them. Ministerial employ<g ref="char:EOLhyphen"/>ments are not onely for generall, but particular ap<g ref="char:EOLhyphen"/>plications, and so need not onely general, but particu<g ref="char:EOLhyphen"/>lar assistances; <hi>That I might be enabled</hi> (saith St. <hi>Paul</hi>) <hi>to fulfill the work, &amp;c. the Lord stood by me and strength<g ref="char:EOLhyphen"/>ened me, that my preaching might be fully accomplished.</hi>
            </p>
            <p>It is God that makes the work powerful, efficacious and successful: Alas! when we have used our best en<g ref="char:EOLhyphen"/>deavours, all the success is from him, he must make it effectual; it is said, our Saviour went about doing good, for God was with him, enclineing him to the work, and assisting him therein: So he is with all his servants: their gifts, employments, and successe there<g ref="char:EOLhyphen"/>of, are all of God, not of us.</p>
            <p>
               <hi>Object.</hi> But it may be objected, Is all from God, and nothing from us? Are we not said to concur with him? and is not then the power partly ours?</p>
            <p>
               <hi>Ans.</hi> I answer, No: 'tis of God, and not of us: we are indeed subjects of the Ministry, the Recipients thereof, persons employed in the Work, and therefore are said to be <hi>workers together with God,</hi> 2 Cor. 6. 1. but the power and efficacy thereof is from God alone: <hi>Paul</hi> and <hi>Apollo</hi> are but Ministers, <hi>'tis God that giveth the blessing;</hi> 'tis not of us in two respects. 1. 'Tis not merited by us, 'tis not of our deserving, nor of our procuring; 1. 'Tis not of our deserving; the best and most accomplisht do not merit it: <hi>I receive a mercy</hi> (saith <hi>Paul</hi>) to be faithful: he accounted it a mercy to be employed, and to be faithful therein. 2. 'Tis not of our procuring, we do not obtain it by our own
<pb n="430" facs="tcp:44065:182"/>
power, as <hi>Peter</hi> said in the recovery of the lame man, <hi>It is not by any power and holinesse of ours, that this man is restored, &amp;c.</hi> And so it is not our gifts and industry onely, that will make our Ministry powerful; and therefore in this Work let us be looking up to God, and desire him to assist us, as <hi>Moses</hi> said, <hi>If thou goest not, O Lord, up with us, wherefore should we go hence?</hi> so say I, if the presence of God be not with us, what can we doe?</p>
            <p>And further, when we do partake of any measure of ability, see where we must determine it: <hi>Not unto us Lord, not unto us, but unto thy name be all the glory:</hi> We must not sacrifice to our own net, nor give the honour to our own industry, but wholly give the praise to God, because the excellency is of God.</p>
            <p>2. But in the second place, if you look upon the words reflexively, or as having their connexion to the words going before, and so they will agree and hold together, and thus you may read them: There<g ref="char:EOLhyphen"/>fore is this <hi>Treasure</hi> in <hi>earthen vessels,</hi> that the <hi>excellency of the power</hi> may be acknowledg'd to <hi>of God,</hi> and <hi>not of us:</hi> If it were in Angels, or had we never so strong bodies, yet the excellency of the power of God would not be so cleerly seen, as it is now, being laid up in poor, fraile Vessels: Here's the power of God, here's the lustre and glory of God most manifested; for so much the more apparently it will be seen to be from God, by so much the weaker the instrument is, that is employed by God: therefore if any thing doth act beyond it's own power, it must have some foraigne powers for the producing such and such acts; therefore when we see any greater matter done by poor, fraile and contemptible Persons of earthen Vessels, this doth plainly shew the excellency of the power to be <hi>of God,</hi> and not of <hi>Men,</hi> therefore
<pb n="431" facs="tcp:44065:182"/>
look from man to God, it is God that doth these things; we should over-look earthen vessels; we should (I say) over-look men that are these earthen vessels, and look to God that makes the Ministry powerful in such conveyances as these.</p>
            <p>Furthermore, It may satisfie us of the Ministry, in that we are vessels, <hi>viz.</hi> men of frailty, <hi>&amp;c.</hi> we are apt to be discouraged, and to think hardly that we are followed with so many weaknesses, that we have a hard matter, that when we have taken such pains in the work of the Ministry, we should be thus rewarded; but this should satisfie us, the more weaknesse in us, the greater honour will come to Christ: <hi>This Treasure we have in earthen Vessels, that the excellency of the power may be of God, and not of us.</hi> The weaker the Vessell, the more honour will redound to Christ.</p>
            <p>Furthermore, This may take of the servants of Christ from unwillingnesse unto those works and per<g ref="char:EOLhyphen"/>formances which God calls them unto, by reason of their weakness: Thus it is when God calls to any work or employment, the servants of God are apt to plead their own inability; <hi>Moses</hi> sayes he is not eloquent; <hi>Ieremiah</hi> sayes he is a child; <hi>Ionah</hi> sayes he is a man of unclean lips. Thus we have their delayes, their excu<g ref="char:EOLhyphen"/>ses, whereby they endeavour to discharge themselves from that Work that God calls them unto, by their own weakness, <hi>&amp;c.</hi> but God refuses such excuses; for who makes the blind to see, the dumb to speak, but God? It is he that toucheth <hi>Isaiah</hi>'s Lips, it is he that said to <hi>Ieremiah,</hi> Do not say thou art a Child, for <hi>I have sent thee, &amp;c.</hi> This I say then is a consideration may encourage Ministers in their Work, that the weaker they are, the honour and glory will re<g ref="char:EOLhyphen"/>dound to Christ; <hi>far he said unto me</hi> (saith the A<g ref="char:EOLhyphen"/>postle) <hi>My Grace is sufficient for thee, for my strength</hi>
               <pb n="432" facs="tcp:44065:183"/>
               <hi>it made perfect in weaknesse:</hi> Not that it is encourage<g ref="char:EOLhyphen"/>ment or argument for any to take upon them the great work of the Ministry, without sufficient quali<g ref="char:EOLhyphen"/>fications and abilities: But where there is not that degree of ability as is desired, where there is a true sensibleness of their weakness, this may be an en<g ref="char:EOLhyphen"/>couragement to them, that God delighteth to shew his power in them, that by so much the more they are weak, so much honour he will gaine. For a conclu<g ref="char:EOLhyphen"/>sion, it comes to this, <hi>viz.</hi> That we lay no stresse upon any outward things.</p>
            <p>There is no stresse or happinesse in these outward things; those that seem to be of some concernment, as strength of body, and other outward qualifica<g ref="char:EOLhyphen"/>tions that are of remark; yet consider, they are fading and transitory; this should teach us in the enjoyments of outward things, a great deal of humility: Though we are Vessels of Gold in regard of the trea<g ref="char:EOLhyphen"/>sure and improvement, yet in regard of our selves we are Vessels of Earth, and so should be in respect of humility. Let us look upon all these things as gi<g ref="char:EOLhyphen"/>ven to us of God even for this very end, That we may be more serviceable to him and his people.</p>
            <p>So I have done with the two general parts of the words, and so with the whole verse, <hi>viz. We have this Treasure in earthen Vessels, that the excellency of the power may be of God, and not of us.</hi>
            </p>
            <p>
               <hi>Do we begin again to commend our selves?</hi> (saith the Apostle <hi>Paul,</hi> 2 <hi>Cor.</hi> 3. 1.) <hi>or need we Epistles of com<g ref="char:EOLhyphen"/>mendation to you? ye are our Epistle in our hearts,</hi> &amp;c. But this is applicable to the present sad occasion now before us.</p>
            <p>This Reverend and blessed man of God, Mr. <hi>Iames Nalton,</hi> was a person of great Note and <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>enency a<g ref="char:EOLhyphen"/>mong us, one well known in this City, and in this
<pb n="433" facs="tcp:44065:183"/>
place, where he spent his labour and pains many years. I could give large accounts and testimonies of him (if need were) from my own knowledge of him, ha<g ref="char:EOLhyphen"/>ving been acquainted with him many years. He was not onely a Minister, but the Son of a Minister, his birth and education suiting together. He lookt upon it not onely as an honour, but as an engagement to be carefull to walk in those steps set before him, and to continue the work of the Ministry begun by his Reli<g ref="char:EOLhyphen"/>gious Father. Certainly the Children of godly and holy Parents cannot come off so cheap in their carri<g ref="char:EOLhyphen"/>ages as others; they have greater accounts to make, as having greater examples set before them, greater advantages of prayer, exhortation, <hi>&amp;c.</hi> and so grea<g ref="char:EOLhyphen"/>ter engagements; this was thought on, and observed by him. And as he was the Son of a Minister, so when he came to years and was fitted, he took upon him the Ministry: as he was one of great abilities, so ac<g ref="char:EOLhyphen"/>cordingly he discharged them faithfully and conscien<g ref="char:EOLhyphen"/>ciously. He was a spirituall, powerfull, conscienci<g ref="char:EOLhyphen"/>ous Preacher, he preached by his Life; for (as <hi>Eras<g ref="char:EOLhyphen"/>mus</hi> saith) we should not onely love to speak truths, but we should digest truths on our own hearts be<g ref="char:EOLhyphen"/>fore we commend them to others, and so they will be the more effectual. He was a man of a very meek, sweet, and humble spirit; a man of great humility and of great meekness in the midst of great abilities, which was a great Ornament in him; a man full of tenderness and condescension to others; a man of a very yeilding and melting fram of spirit, soon dis<g ref="char:EOLhyphen"/>solved into tears. It was the saying of one, that a good man is full of Tears: so this good man was full of Tears, not affected, but very real, and hearty, drawn from the fullnesse of his Spirit, as the Apostle <hi>Paul</hi> saith, he served the Lord in much humility and
<pb n="434" facs="tcp:44065:184"/>
many tears. This was remarkable, that in these times our Reverend Brother was full of tears in delivering his Doctrine, which was sutable to the age we live in, being full of sin and calamity; there is much need of a bewailing spirit to bewaile the iniquities and miseries of the times; they that cannot bewaile themselves, need the tears of others. He was a man of great inte<g ref="char:EOLhyphen"/>grity, and single-heartednesse; in his exhortations he had much of the simplicity of Christ, as the Apostle <hi>Paul</hi> speaks. In reference to the Ministry, he had no worldly and base affections, he had no carnall designes therein; but his chief design was to bring souls home to Christ, that was his chief businesse. As the Apostle saith of himself, may also be said of him, that <hi>in simpli<g ref="char:EOLhyphen"/>city and godly sincerity, he had his conversation in the world, not walking in craftinesse, nor handling the word of God deceitfully, but by the manifestation of the truth<g ref="char:punc">▪</g> commending himself to every mans conscience in the sight of God,</hi> 2 Cor. 4. 2. He was a man that had ability to speak a word in season, he was very compassionate to a wounded spirit, he himselfe having been much afflict<g ref="char:EOLhyphen"/>ed. He was a man much in communion with God, and had much acquaintance with God, and was carefull in improvement therein: he was a <hi>Iacob</hi> in wrestling with God, a <hi>Moses</hi> that stood in the Gap, an <hi>Elijah</hi> that prayed earnestly: the whole Land was the better for such a Person, being much with God; he made many addresses to him, and had much holy familiarity with him. And as in his publick performances he was very faithful and beneficial, so in his family and private he was very fruitful and serious. In a word (not to multiply much in this kind, you need it lesse in this Auditory, but onely by way of grateful memorial) there was much of God and Christ in him, and he was a great example to his fellow-servants; there was
<pb n="435" facs="tcp:44065:184"/>
much of his Treasure (spoken of in the Text) in this earthen Vessel; as in the matter of it, he was one of a Gospel spirit; and in the conveyances of it, he had great abilities for the work of the Ministry, and dis<g ref="char:EOLhyphen"/>charged it with a great deale of successe. As he had this Treasure in an Earthen Vessel, so his Vessel, his fraile body was no disparagement to him, but the ad<g ref="char:EOLhyphen"/>vancement of the Treasure, in setting forth the pow<g ref="char:EOLhyphen"/>er to be of God; his outward man was much weak and worn away, but his inward man was upheld by the grace of God. His first work in the Ministry was in that place where my self have relation to; he was an assistant to my predecessor (being then past labour) Mr. <hi>Richard Couder,</hi> and performed the work so well, that he was exceedingly beloved of Mr. <hi>Couder,</hi> and well beloved of the Parish, and other places. He left a good impression behind, and I found good effects by the foundation there laid. The Apostle <hi>Paul</hi> indeed desired not to work there where another had laid the foundation, but I thought it a great advantage that the foundation was laid by such a Master-builder. He was called into the Country to <hi>Rugby</hi> in <hi>Warwick-shire,</hi> there he continued very fruitfull, and did much good. For some occasion he removed and returned into the City, and came into this place, where he continued about 18. or 19. years, discharged the work of the Lord carefully. I need not say much of his carriage in this place, I appeal to your own Consciences. I may say of this servant of Christ, as the Apostle <hi>Paul</hi> said of himself, 1 Thes. 2. 10, 11. <hi>Ye are his witnesses, and God also, how holily, and justly, and unblameable he be<g ref="char:EOLhyphen"/>haved himself among you, as you know how he exhor<g ref="char:EOLhyphen"/>ted, and comforted, and charged every one of you (as a Father doth his Children) that ye would walk</hi>
               <pb n="436" facs="tcp:44065:185"/>
               <hi>worthy of God, who hath called you unto his kingdome and glory.</hi> Therefore there lies an engagement upon you to walk answerable to the truths he delivered, and to follow his steps, considering the end of his conver<g ref="char:EOLhyphen"/>sation, I shut up all in the words of the Apostle <hi>Paul</hi> to the <hi>Phillippians,</hi> Ch. 4. 9. <hi>Those things which ye have both learned, and received, and heard, and seen in him, Do: and the God of peace shall be with you.</hi>
            </p>
         </div>
         <div type="prayer">
            <head>Mr. <hi>Nalton's Prayer,</hi> Iuly 20. 1662. at <hi>Foster-lane.</hi>
            </head>
            <p>ETernal, most Mighty, and most glorious Lord God. Thou a<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>t God alone, and besides thee there is no Saviour or Helper; our strength stands in thy Name, who hast made both Heaven and Earth: of our selves we are able to do nothing that is pleasing in thy sight: we can pollute thy name, but we cannot honor thy name: we can run away from thee, but we cannot run unto thee, unlesse thou dost powerfully draw us by thy Spirit: we can grieve thy spi<g ref="char:EOLhyphen"/>rit, but we cannot grieve for grieving of thy spirit.</p>
            <p>Oh let thy strength be manifested in our weaknesse, look upon us with the favour thou bearest to thy Children. Enter not into judge<g ref="char:EOLhyphen"/>ment with thy servants, for we cannot answer thee one of a thou<g ref="char:EOLhyphen"/>sand, not one thought of a thousand thoughts, not one word of a thousand words.</p>
            <p>Most of our actions have been reproveable, and the best of our services have been improfitable: our omissions, commissions, and presumptions have been multiplyed intolerably. Oh<g ref="char:punc">▪</g> how often have we taken thy name in vain, while we have been confessing our sins? how often have we run from confessing our sins, to the committing of sin? and from committing sins, to the confessing sin again? as if we had but mocked thy sacred Majesty: though we know thy fa<g ref="char:EOLhyphen"/>vour is better then life, we have parted with it upon easie terms. Oh! the pride and stubbornnesse that is in our hearts; All the mercie<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> thou hast bestowed upon us, have not melted us into teares for our unkindnesse; and all those blows that have fallen upon our backs, have not beat folly out of our hearts: we have been unpro<g ref="char:EOLhyphen"/>fitable all our dayes, some have done thee more service in one year then we in all our time; we have forgotten thee in the day of pros<g ref="char:EOLhyphen"/>perity, and sung a <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ullaby to our own souls: oh that we could speak
<pb n="437" facs="tcp:44065:185"/>
these things with broken and bleeding hearts: but as in the time of our ignorance, we could sin without reluctancy, so now we can sin without repentance: oh that thou wouldst sm<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>te the rock, that there may flow out teares.</p>
            <p>We can do nothing by way of expiation, if we could weep out our eyes, nothing but the blood of Christ can take away our guilt; O that there might be a spring of that blood upon our souls at th<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> time: Oh that that blood may at this time bring a report of love, and a message of mercy to us.</p>
            <p>Do we beg any more then thou hast promised? oh hast not thou accepted of that satisfaction that Christ hath made in his own person? if we had suffered the torments of hell, it could not have made that satisfaction that Christ has made: give us the witness of the spirit and thy love, and we will say we have enough; give us hearts of flesh, crush the head of the serpent in our soules. O Lord Christ, thou camest into the world to destroy the works of the Devill in our hearts, and to build up the Kingdome of the Spirit in us: oh when shall we see the old man decay in us, and the old man to live more and more.</p>
            <p>Oh, be wisdome to guide us, and righteousnesse to cleanse us from guilt and redemption to deliver us from the wages of sin: let us be nothing in our selves, that we may be all in thee our Saviour: oh honour us so far, that we may honour thee. We pray thee streng<g ref="char:EOLhyphen"/>then our weak faith, quiet our consciences, we would not live a day longer, then that we may honour thee; tread Satan under our feet, sit us for our places and employments, let not our conditions be so low, but that our hearts may be lower: we are p<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>sting to death, oh let sin dye before we die: let us know our names are written in the book of life, before thou take away our life.</p>
            <p>Look upon thy Servant our dread Sovereign, <hi>CHARLES,</hi> of <hi>Great Brittain, France,</hi> and <hi>Ireland,</hi> King: oh inrich his Roy<g ref="char:EOLhyphen"/>all heart with all those saving Graces of thy Spirit, in order to a wise and happy Government of these Kingdomes. Look upon his Royall Consort, his Royall Relations, the Lords of his Privy Coun<g ref="char:EOLhyphen"/>cill, and make them blessing to this Nation. Oh sanctifie thy good word, oh give thy gracious assistance to us, both in speaking and hearing: let us hear it as that word by which we must be judged, that we may be convinced by it, and say it is the power of God to salvation to every soul of us. Let our meeting <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>e for the better to all of us, that we may be built up in the most holy Faith: and let us know we have not sought thy face in vain, for Iesus Christ his sake our dear Saviour, for whom we blesse thy Majesty, to whom with thee and the Spirit, be praise for ever,</p>
            <closer>Amen</closer>
         </div>
         <div type="prayer">
            <pb n="438" facs="tcp:44065:186"/>
            <head>
               <hi>Dr.</hi> Anesleye's Prayer at <hi>Giles</hi>-Cripplegate.</head>
            <p>HOly and great God of Heaven and earth, such is the condes<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>nsi<g ref="char:EOLhyphen"/>on of thy grace, that thou art pleased to manifest thy speciall presence to thy poor Creatures, though thou hatest sin with a per<g ref="char:EOLhyphen"/>fect hatred, yet thou lovest sinners with an infinite love, though thou art of purer eyes then to behold iniquitie, yet thou art pleased to manifest thy love to sinners that approach to thy service, O Lord, when shall we admire enough thy grace and love, how thou art pleased to communicate thy self to a poor man. Dear Father raise and fix our hearts, help us <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>o mind the business that we come about and <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>o deal very faithfully with our own souls, in the matters of eternall moment, O that we could pray, so that our prayers through grace might be returned upon us with a blessing, O that we could wait upon thee to hear thy Word as the Oracles of God, let us hear what Christ will discover to us for our spiritual benefit: Lord grant that our Soules may know what it is to be in the Spirit upon the Lords day, dear Father, thou canst deal with such hearts as ours, for the curing of them we pray thee to do i<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>; we must needs acknow<g ref="char:EOLhyphen"/>ledge, had'st not thou laid help upon one that is mighty, that is able to save to the uttermost, we must have perished to all eternity, for we do not know any upon the earth more vile then our selves. The very aggravations of our sins, do render us monstrously abominable, the means of grace we have afforded us, the stirring of thy Spirit in us, the patience and goodnesse of God towards us makes it a wonder that our hearts do remain so blockish But dear Lord, we do find by experience, that our immortal souls are much debased, all the fa<g ref="char:EOLhyphen"/>culties of our Souls are out of tune, our understandings are so dark our conceptions of God are so low, our consciences are so benummed that the stirrings of them are scarce discerned or perceived, our af<g ref="char:EOLhyphen"/>fections are spentupon the creature, that we cannot gather them up again, our wills are perverse, our memories are apt to retain the dros<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>, and let out all that is good, we pray thee for Christs sake make an experiment upon our Soules, what thou canst do, what sinners Christ can save, what corruptions the Spirit of God can sub<g ref="char:EOLhyphen"/>due in our soules, teach all our hearts, do not stand behind the wall, and look through the <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>attice, do so much as may leave us without excuse, but good Lord put in thy hand in at the whole of the Door, and let thy fingers drop hony upon the handle of the Lord. And, oh set open these everlasting Doores, that the King of Glory may enter
<pb n="439" facs="tcp:44065:186"/>
in, subdue us intirely to thy self, do not ask our wills whether we <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>e willing or no? but make us willing: do not ask us what we would have, but give us what thou knowest is good for us. Dear Lord we pray thee deliver us from sin, according to thy batred of it: and pour out thy grace upon us, according to thy love of grace, that our Souls may be refreshed, that we may find thy thoughts are above ours, as high as Heaven is above the Earth. Dear Father, it is thy promise, that those that wait upon thee, shall renew their strengths: we have no might; the Devill b<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ffles us, our own hearts are trea<g ref="char:EOLhyphen"/>cherous to us; the world int<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ces us to sin against God: Oh! deli<g ref="char:EOLhyphen"/>ver us from all these Enemies, and especially from the plagues of our hearts, that we may perfect holyness in the fear of God; give us Spi<g ref="char:EOLhyphen"/>ritual blessings, whatsoever thou givest us or whatsoever thou deny<g ref="char:EOLhyphen"/>est us: thou knowest thou artrather willing to give us Spirituall blessings, then any other mercies, and we want spiritual mercies most, oh give us spiritual mercies, that we may say, <hi>This is the way of God in his Sanctuary.</hi> Where Grace is not wrought work it? where it is begun encrease it. Dear Father convince those that are yet not convinced: make thy Word a quickning word, an ingraf<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ed word, to the saving of our souls, help us to hear, as for our lives, and as those that long after God, Hear Prayers for the King, blesse him in his Royal Relations, and grant under him we may live a quiet life in all Godlinesse and honesty. Bless the Magistrates, and help them to remember, that causes one day must be heard over again, help thy Ministers to keep close to thee in wayes that are well pleasing. Be with us at this time, Lord assist the meanest of thy Servants, let our souls now find, that thou dost magnifie thy Word above all thy Name: do us good, rec<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ive us, quicken us, that we may live in Heaven upon Earth, that we may know what it is to be filled with the fulnesse of God, and know the heighth, breadth, depth, and length of thy love, that passeth knowledge.</p>
            <p>Communicate thy selfe to us, as thou usest to do to thy people; let us feel thy presence, let us not think of any thing, but the bu<g ref="char:EOLhyphen"/>siness we are about, let us with singlenesse of he<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>t, set our selves to mind the concernments of our immortal souls: And all we beg for Christ his sake who has taught us thus to pray,</p>
            <q>Our Father which art in Heaven, &amp;c.</q>
         </div>
         <div type="prayer">
            <pb n="440" facs="tcp:44065:187"/>
            <head>Mr. <hi>Cradockt's</hi> Prayer, <hi>at Saint</hi> Sepulchres, <hi>August 10. 1662.</hi>
            </head>
            <p>MOst glorious, and most gracious Lord God. who art God, and Father of our Lord Iesus Christ, who hast put thine own name and stamp upon this day, wilt thou be pleased to appear now and prepare and dispose <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>r unprepared, and indisposed souls, for holy observation of this thine own holy day: will the Lord vouchsafe us the incomes of his spirit, and influences of his grace<g ref="char:punc">▪</g> whereby we may be unabled to offer up spiritual sacrifices, which may be acceptable to Iesus Christ. Lord, thou requ<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>rest praying hearts, but thou hast not commanded us to use Prayer-books, and if thou wilt give us the spirit of Prayer, we shall not need them. Lord give us praying hearts at this time, let us find by experience that thy Sub<g ref="char:EOLhyphen"/>
               <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ath is a day of souls opportunity, that thine Ordinances are full of marrow, that thou hast not said unto thy children, the seed of <hi>Ja<g ref="char:EOLhyphen"/>cob</hi> seek my face in vain.</p>
            <p>We acknowledge we are unworthy to lift up our eyes to Heaven, we have cause enough to cry out, God be mercifull to us sinners, undeserving, ill-deserving men and women, we acknowledge our natures are blots of all wickednesses, we are by nature enemies to thy Majesty, heirs of d<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ath, children of darknesse, slaves to sin; captives to lust, dead to sins and trespasses, how are our under<g ref="char:EOLhyphen"/>standings darkned and our hearts hardned: what are our hearts but a store-house of <gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>licious thoughts? a brothel-house of adultery? a Pallace of pride? we are by nature wholly flesh, totally opposite to the holy Lawes of thy Majesty, and were it not for thy renewing or restra<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ning grace we should break forth into as vile abominati<g ref="char:EOLhyphen"/>ons as the vilest of men. Our lives have been a continual piece of rebellion against God, who didst make us, and dost feed and cloath us; all thy paths have been paths of mercy to us, but we have re<g ref="char:EOLhyphen"/>quited thee evil for thy good, and hatred for thy love: O foolish men and women that we have bin, we acknowledge our Gospel sins are of a deep eye; thou hast not bin a wildernesse or a Land of darknesse to us, we have been exalted to Heaven in the meanes of salvation, but oh how short do we come of knowledge to the time and meanes we have enjoyed, and our obedience comes short of our knowledge: we have not walked up to that light which thou hast given us.</p>
            <p>We desire to lay our selves low before thee, oh do thou open our eyes, and presentus to our selves, shew us the vilenes<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>e of our
<pb n="441" facs="tcp:44065:187"/>
lives: Blessed be thy name, that thou hast laid help up<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap> 
               <gap reason="illegible" resp="#APEX" extent="1 word">
                  <desc>〈◊〉</desc>
               </gap> that is mighty, to save all that come to thy Majesty by him? and thou hast promised all that beleive on him shall not perish but have ever<g ref="char:EOLhyphen"/>lasting life. Oh help us to receive him in all his offices in our hearts, help us to give him the keyes of our hearts, and help us to live and die to him that dyed for us, and let our soules be united to thee by him, that his death may be ours, and his life ours, and his inter<g ref="char:EOLhyphen"/>cession ours: Oh let our unity to Christ be demonstrated to us by our communion with him, and conformity to him in grace and holiness.</p>
            <p>And we pray thee, dearest Lord, pardon our sins in the Court of Heaven, and in the Court of our own consciences, besprinkle our con<g ref="char:EOLhyphen"/>sciences in the blood of Christ, and say to all before thee at this time that desire to fear thee more, and serve thee better: <hi>Sons and Daughters be of good cheer, your sins are forgiven you.</hi>
            </p>
            <p>And do not only justifie us but sanctifie us, purge our consciences from dead workes, informe our understandings, conforme our wills to thine holy will, let our hearts and lives be conformed to the Image of thy Sonne, that beholding thereof, we may be changed from glo<g ref="char:EOLhyphen"/>ry to glory, and let us have more knowledge of thy will, that we may do thy will, and suffer thy will with more patience, and be filled with the fruits of righteousnesse, which are to the glory of God. Let us not be empty Vines that bring forth fruit to themselves, but let us bring forth fruit to God whereby thou mayest be glorified, Oh plant that great grace of selfe-denyal in our souls, and let us take the Crosse of Iesus Christ and follow him wheresoever he goes.</p>
            <p>Remember all thine, extend thy favour to those thou hast cast on Beds of sicknesse, and let there be a saving change wrought in them before that change by death shall come. And that are drawing nigh their time of Travel, let the arms of the All-sufficient God be under them, and be better to them th<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>s their Faith or our Prayer. And look graciously upon poor Children, intitle them to an inheritance that fadeth not away, make them a blessing in them<g ref="char:EOLhyphen"/>selves, and a blessing to their Parents. And those that desire the con<g ref="char:EOLhyphen"/>version of Relations that walk in wayes of per<gap reason="illegible" resp="#APEX" extent="1+ letters">
                  <desc>•…</desc>
               </gap>ition, do not let them find peace in any way against thy Majesty, and let them know that sin will be bitter in the latter end.</p>
            <p>Look upon us that are before thee at this time, before we go hence, and shall be here no more, make thy face to shine upon us, let our coming together be for the better and not for the worse to any of us, Let thy poor Servant be able to deliver thy message plainly and powerfully, and give thy people hearing ears &amp; obedient hearts, and let us rejoyce that we did wait upon thee in thy worship this day and all for Christ his sake, in whose Name and words we call upon thee. Our Father, &amp;c.</p>
            <trailer>FINIS:</trailer>
         </div>
      </body>
   </text>
</TEI>