Application.

ANd is not the way of Holiness, of pure Religi­on, of heedful and holy walking, an ancient and an Honourable way? Have not the People of God in all ages been found walking in those paths? We find now indeed purity and strict conversation reproached as No­velty; a Vizard which Satan in these last and worst daies hath put on real Godliness, to scare men off from it. But whoso will considerately enquire shall find Holi­ness an ancient path. Though every antient way be not good. Sin and errour were early in the world; yet the way of Truth and purity will be found the most antient way. The good way is the old way, Ier. 6. 16. Antiquity disjoyned from verity is but filthy hoariness: (remember the Gibeonites, Ios. 9. 12, 13, 14.) and deserveth no more reverence than an old Fornicator, who is so much the more odious because old; yet we [Page 5] know what is most antient ^* is most true, truth and holiness were before falshood and Sin.

First, it was the way in which the Saints of the most High in all ages have walked, who have thence their Name, from their holy hearts and walks. This Eli­phaz hints to Iob, Chap. 5. 1. and hence to us they are called a cloud, Heb. 12. 1. because of a directive or leading virtue in them, in allusion to the Cloud that load the Children of Israel in the Wilderness. What the Scripture speaks of each of these, ye know: briefly to hint one or two, David was a man after God's own heart (such a one as he desired, and therefore was his Corcu­lum) and did fulfill all his Wills, Act. 13, 22. from 1 Sam. 13. 14. Iacob was a plain man, Gen. 25. 27. Heb. [...] ^e perfect in his heart, upright in his life: the same word that is used of Noah, Chap. 6. 9. where Just respects his Faith, Heb. 11. 7. perfect his life. A­braham was the Friend of God, and he walked with and before the Lord. So Enoch Gen. 5. 22, 24. walked with God, i. e. holily; they that walk otherwise, walk with the Devil.

Secondly, It was the way of Man before Sin: The constitution of man in his Creation, was that he should walk holilywith his God. God made man upright, Eccl. 7. 29. in the image of God, Gen. 1. which consisted in Wisdom, Righteousness, and Holiness, Col. 3. 10. Ephes. 4. 23, 24. Basil referreth image in Gen. 1. 26. to the rea­sonable Soul in man, likeness to, a conformity to God in holy Actions. Before Sin then, and had it not been for Sin, Adam had walked in perfect Holiness be­fore God.

Thirdly, It was and is the way of the blessed Angels, who were made before man, and whose Relation as Creatures keeps them in obedience to their Maker. Hence they are said to do his Commandments, hearkning to the voice of his word. Psal. 103. 20. The wicked An­gels sinning, is called the leaving their first estate, 2 Pet. 2. 4. with Iude 4. i. e. their original integrity and o­bedience to their Lord and Maker in all things. The good Angels dothe will of God readily, chearfully, u­niversally, and with delight, Dan. 9. 21.

Yea Fourthly, so ancient as the way of God himself. God is called the Ancient of days, Dan. 7. 9, 13, 23. i. e. he that was before daies, or time or any other Creature: so the Psalmist excellently expounds it, Psal. 90. 2. God's Eternity and wisdom is set out by that Name Ancient of dayes: and what is his way? The Scrip­ture tells us, Psal. 145. 17. The Lord is righteous in all his ways, and holy in all his works. Not only are all the ways wherein the Lord walks, righteous; and the works he doth, holy: but he can go in no way, but a righ­teous way, nor do any work, but a work of Holiness. Hence Holiness is called the Life of God. Ephes. 4. 18. becauseit is from God, as the Author; unto God, as the End; and according to God, as the pattern. And shall we need go any higher to prove the holy way the old way, than to say, it is the way of the Eternal God? And for the Honour of it, the same hints may suffice. Let it not therefore move any that a Vizard of novelty is put upon an aged Face to make a scare-Crow to frigh­ten weaker Judgments from closing with truth and Holi­ness. The best of men from the first of time have walked thus.

Application.

CHrist is a Shepherd in this sense, as chief Proprie­tor of his: and he hath this propriety by a multi­farious right. First, of Donation, God the Father, whose are all things by right of Creation, Psal. 100. 3. hath given Christ's Sheep unto him John 6. 37. and 17. 2. they are made over to Jesus Christ, by him to be brought to life; hence in the language of the Pro­phet, Isa. 8. 18. he saith, I and the Children whom the Lord hath given me; and Joh. 17. 6.—unto the men which thou gavest me out of the world. God ha­ving separated them as his peculiar portion in the eter­nal counsel of his will, gives them unto his Son to take care of them, that they may be preserved and brought unto glory, that he had designed for them. And this work he testifieth that he undertook, so that none of [Page 13] them shall be lost, but that what ever difficulties they may pass through, he will raise them up at the last day, and give them an entrance into life and immortality. Yea, they are given to Christ as his Children, Heb. 2. 13. to be provided for, and to have an inheritance purcha­sed for them, that they may become Heirs of God, and co-heirs with himself. Adam was their first Parent by nature, and in him they lost that inheritance which they might have expected by the Law of their Creation: they are therefore given to the Second Adam, as their Parent by Grace, to have an Inheritance provided for them, which accordingly he hath purchased with the price of his blood.

2dly, They are his by acquisition, hence called a ⁿ pur­chased possession, Eph. 1. 14. ^o peculiar people, 1 Pet. 2. 9. i. e. a people of peculiar purchase, a people of purchase by price: they are bought at a price, 1 Cor. 6. 20, and this not of things corruptible, as of Silver and Gold, but the precious blood of Jesus Christ, 1 Pet. 1. 18. he is said to give his life a [...], a ransome, and himself [...], ^p which for want of a better, we translate also a ransome, 1 Tim. 2. 6. properly that payment which is paid by another, because the Person liable could not pay: as in war, when one is given in Ex­change for another. God's Justice had taken Sinners, and kept them prisoners, nothing but life would satisfie for the Offence. Christ undertakes the ransom, and laies down his own life to redeem the life of his Sheep, Joh. 10. 11. They are called Sheep of slaughter, [Page 14] Zech. 11. 4, 7. i. e. destined to slaughter and utter destruction, both for their own merits, and unfaithful Shepherds, who rather flaied then fed them, yet Je­sus Christ took care of them, and preserved them.

Secondly, they are purchased by Exchange. These Sheep of Christ comprehend as it were, all God's gettings, his whole stock, that he makes any great reckoning of, and therefore seems to slight all o­thers in comparison of them. Typified of old in Israel, ^q Isa. 43. 3, 4. I gave Aegypt for thy ransome, &c. LXX. [...], in Exchange for thee. When Ter­kakah King of Egypt and Ethiopia was beaten bp Sena­cherib, (think some) who was then making towards Je­rusalem; which he had already devoured in his hopes, Isa. 37. 9. Thus the righteous is delivered out of trou­ble and the wicked cometh in his stead, Pro. 11. 8. Saul and his People are afflicted by the Philistins, that David might escape, 1 Sam. 23. the Canaanites rooted out to make room for the Israelites. Charles the Fifth, Emperor, and Francis the French King, after a mutu­al agreement to root out Lutheranism, fell together by the Ears, and the Church the while had her Halcyon days: So the Turks and Persians deadly feud is for the great saseguard of Christians. God esteems all the rest of the world as nothing in comparison of Believers. Christ sets no value on any else in respect to them: all else given for them: they are his Segullah, Mal. 3. 17. the word is something on which a man for some excel­lency in it, setteth his affection, more than on others, and therefore layeth it up, as some bright and beautiful pieces of Gold, &c.

Lastly, [...] propriety in his by power; he hath not only paid a price for them to his Fathers Justice, but he hath also recovered them out of the hands of Satan, who held them Captives; he hath wre­sted them out of his hands, Mat. 12. 29. with Luk. 11. 22. The strong man keeps all, the stronger comes, and brings deliverance. He forcibly delivers from the power of darkness, Col. 1. 13. i. e. from the power of the Devil, who is the Prince of darkness, and en­deavours to darken and blind those that are subjected to him. VVe are all born under his Power and Rule, so that before we are delivered, he worketh in us accord­ing to his pleasure, Eph. 2. 2. The understanding is darkned, the will corrupted, which sets men in a state of darkness, both as to knowledge, and as to practice spiritual and saving, Ephes. 5. 8. But Jesus Christ by infusing the light, of faith, and bestowing the spirit of Holiness, dissolves this power and dominion of sin, ac­cording to Rom 6. 14. its body being enervated, ver. 3. ^r VVe may understand the power of darkness also, of those miseries and calamities which accompany or flow from the guilt of reigning sin. All Christ's are taken as a prey out of the Lions mouth, 1. Sam. 17. 34, 35, 36. David, we know, in many things was a type of Christ, in this the figure accords well. Some apprehend David speaking not of one ^s instance at one particu­lar time, but of what had often hapned to him: sure it is, it's that which the Mighty Jesus doth often in the rescue of his Satan is a Lyon [...], roaring, 1 Pet. 5. 8. Christ the Lion of the Tribe of Judah is [...], he [Page] that delivereth his from the [...] and from the wrath to come, 1 Thes. 1. 10.

Application.

Christ herein discovers himself to be the one and on­ly, the true Shepherd of his Sheep, by that sweet and full provision of feeding which he maketh for them. David's green pastures in which he was made to lie down, were the powerful and flourishing Doctrines of the Scriptures in which he was sweetly fed to much re­freshing. Both things which we formerly considered, the quality and quantity are fully here; Consider we the Scriptures in both.

For quality, First, they are up-land, Sweet Air and Pasturage. They are upper waies in which the wise walk, and walk on heaven-ward; Life-giving and preserving Walks. The Church of God, where sounds forth the Doctrine of the Scriptures, is oftentimes cal­led an hill or Mountain Psal. 15. 1. and 24. 1. Isa. 2. 2. both for its sublimity, coming from above, Gal. 4. 26. and also for its firmness, Psal. 125. 1. Wind and storms move it not, no more can all the power and policie of Hell combined, prevail against the Church, [Page 25] Mat. 16. 18. She is [...], a Kingdom that cannot be shaken, and may better than the City of Ve­nice take for her posie, Immota manet. The Scriptures al­so, although they have been the hate of Enemies of all Ages, yet have been a Mountain impregnable, all force and fury hath not been able to prevail against them. The invincible perennity and continuance of the Scrip­tures, maugre the injury and iniquity of times and Tyrants who have sought to suppress them, is a good argument to prove them Divinity Antiochus the vile, Dicclesian and Maximinian caused all the Books of the Sacred Scriptures that could be found to be burnt: The Papists oft since in France, Bohemia, &c. yet still they remain.

Secondly, the Scriptures afford feeding free from di­sturbance and annoiance: they call men off from the cumbers and encumbrances of the world, to refresh themselves with and in the Lord. Worldly cares, as Thorns, choak the Word and make it unfruitful and unsuccesful. Hence those hints in the sacred Oracles, of laying aside all hinderances for communion with God in his Ordinances and Appointments. Abraham leaves the Servants and Asses at the Foot of the Hill, Gen. 22. 5. Iacob sent his Wives Children and all that he had o­ver Iabbok, e're he wrestled with the Lord, Gen. 32. 23. Moses comes alone to God, and leaves the Flocks, Exod. 24. 3. The Church gets her into the clefts of the Rock, Cant. 2. 14. Isaac into the Field, Daniel to the River's side, Christ into the Mount, Peter up to the Leads or house-top, that they might pour their prayers, and solace themselves with God in secret. Se­cret Duties, especially of Prayer and Meditation, is the bread eaten in secret which is sweet and fattening, Prov. 9. 17.

Thirdly, they are pure and dry feeding: free from [Page 26] Mire and Water of Mens inventions, whereby they are soiled. God complains of those that had trod his Sheep's leas, Ezek 34. 18. On which Text he was not far out of the way, who said, here we have a lively Picture of the Popish Clergy, who eat up the best, and tread down the rest; so that the poor missed and muz­led People are glad to eat such as they can catch: they are fed with traditions, legendary Fables, indulgences, vowed pilgrimages, penances, &c. Had not Luther come in our way, say they, we could have perswaded the People to have eaten grass. What cause have we to bless God, that it is better with us? We run to the Law and to the Testimony, where we have the pure word of God, which is clean and cleansing feeding.

Fourthly, 'tis sweet: so sweet that David knows not how to express it, Psal. 19. and 119. Philosophy says, de guistibus non disputandum, Men must not dispute of Tasts. Divinity shews that God's feeding is pleasant beyond expression. 'Tis ever springing and fresh bud­ding. Though it boast not in effeminate Phrases, yet is it full of Masculine eloquence, and of such soul-re­freshing sweetness that many have found strange ope­rations by one word applied to, and set home upon the heart. It is ever fresh-springing; Though many in all Ages of the Christian Church have spent time and pains in opening the excellency of those sacred Oracles, yet still is there room enough for all succeeding ages. Yet attentively and diligently is it seldome read, but it affords continually new matter of admiration.

Fifthly, for largness it is exceedingly surpassing. Psal. 119. 96. reaching all persons in all states and conditions: ^b Every duty in every state, whatsoever [Page 27] is to be believed or done in order unto leif, is here plainly to be found. As a Poet of our own lately sang.

It brings down the stout and proud heart of the Sinner, and raiseth it up when in the most drooping state. It nips the younker bespeaking himself, Rejoyce O young man, in thy youth, &c. the Scripture, I say, nips him on the Crown with that stinging But; But know that for all these things God will bring thee into Judgment, Eccles. 11. 9. this is a cooler for the young mans cou­rage, this marrs all his mirth, is sowre sawce to his sweet meats, lest he should surfeit. And when the Soul is cast down and in heaviness, it speaks refreshing to it, that lifts it up above all discouragements and fears whatsoever, Psal. 119. 92, 93. see Trap in loc.

Lastly, for quantity; who ever found a penury, or any want here? Though all Saints in all Ages since its pening, have fed on it, yet none in these daies find a­ny lack, their mouths cleave not to the dust, because no biting for them in this pasture: here is enough and e­nough for all Saints. They that are straightned are not so in God, but in their own Spirits. Whilst men give heed to lying vanities, they forsake their own mer­cies; they that go out of Gods blessing into the warm Sun, as they speak proverbially, forsaking Divine Re­velations, and seeking Enthusiastical infusions, find it an evil and a bitter thing: and therefore many of such by the goodness of God have been brought back to an [Page 28] hearty acknowledgment, that it is good for them to draw near to God, Psal. 73. 28. ^d viz. in his so­lemn Ordinances and Institutions, by faith in the Gos­pel, Ainsw. Although every humble Soul may learn and receive from it, what is absolutely sufficient for itself on all occasions, with respect to its own duty and eternal welfare: yet the whole Church of God neither joyntly nor severally, from the beginning of the World to the end thereof, have been, are, or shall be able to examine these stores to the bottom, and to find out perfectly all the truths in all the dimensions, concerns and extent, that are contained herein, saith ^e a Reverend worthy of our own.

Application.

Now of what are these scorching blasts and beating storms significative in reference to our purpose, but the rage of persecution which the wrath of men is apt to raise against, to destroy, if it were possible, the poor ones of God? For the heat of the Sun-shine, ye have Christ's interpretation, Mat. 13. 6, with 21. and for the storms of wind and weather, the Scriptures, e­specially the Prophets, are full; see Isa. 29. 6. Amos. 1. 14. hence tossed with Tempests, Tempests, for much afflicted and persecuted, Isa. 54. 11. from or in these doth Christ preserve his Flock. Sometimes he keeps them from persecution. When the rage of men hath even [Page 34] swallowed them up, in their imaginations, when it flows down upon them like a torrent, threatning to car­ry all before it, God by some Providence or other, diverts the Enemie, and so creats peace for his. Thus when David and his men were compassed round about by Saul, and were even as devoured in their apprehen­sions, the Philistines invade the Land, which diverts Saul from his pursuit, 1 Sam. 23. 26, 27, 28. The Vul. Lat. reads vers. 26. fully to our sense, ^h David despaired that he could escape from the face of Saul; therefore Saul and his men in the form of a Crown compassed David and his men; that they might take them. And that is a good note of Gro­tius on it, ⁱ many a time a forreign Enemy gives some respit to civil broils. Hence that place where David was delivered, had its name, Sela Hammahle­koth, so called, it's probable, by David to perpetuate the memory of that seasonable deliverance, an Act not so much of Saul's pity, as of Gods ^k Providence. This was Deus ex Machinâ, God appearing seasona­bly. Where humane help failed, Divine came in, unto which may be applied, Psal. 57. 3. which Psalm, it's thought, he penned in Engedi, whither he fled from this place. Thus also God diverted Senacherib, or Rabshakeh, his General, from the siege of Jerusalem, by a report of Tirhakah King of Ethiopia coming out to fight against him, 2 King. 19. 7, 8, 9. Regnum Assy­riorum invadit, saith Sulpitius, he invaded the Assyrian Kingdom, or he went to fight against Senacherib ly­ing [Page 35] against Libnah, or against Rabshakeh besieging Je­rusalem, as Drusius. Thus he diverted Jultan from his purposed persecution, by the Parthian warr, and Charles the Emperour the 5. of Germany from persecu­ting the Protestants by the Turks breaking into Hungary. This Charles the fifth set at Liberty his Prisoner Francis King of France, upon this condition (among others) that they should joyn their Forces, and do their utmost to suppress and root out the Lutheran Heresie (as they called it) out of both their Dominions; but soon after they fell at variance again between themselves, (the Pope blowing the Bellows) whereby the Church had her Halcyon days, ^l James the Fifth King of Scot­land, by the instigation of the Bishops was a great Per­secutor of the Truth, which then brake forth in that Kingdom, giving Commission to Sir James Hamilion, his Treasurer, to convene all persons suspected of He­resie, and to inflict the punishment which after Tryal they should be found to deserve: but this lasted not long, for Sir James Hamilton was accused of a practice against the King's Life, for which he was shortly after executed, and the King by warrs with England, toge­ther with some night visions which he had, was with­drawn from those Extremities which the Clergy had put him upon.

Sometimes he even tires the Enemie with his own cruelty, and seeing his unsuccesfulness causeth him to lay down his rage in a pet. Alas, how many even wea­ry themselves in these evil courses, in the greatness of their way, great pains they take to small purpose, and then sit down in discontent Thus Dioclesian the Em­perour, Author, of the Tenth persecution, went both subtilly and cruelly to work, to root out Christianity; [Page 36] using all politick waies to make the Christians in his army renounce their Faith: then by Proclamation com­manded their Churches to be beaten down, their Bibles to be burnt or torn in pieces: that all Christians that bare office, should be deposed: that bondmen that would forsake their profession should be made free: But when after all his subtility and cruelty, he saw that the num­ber of Christians still increased, he gave up the Empire. Some also report some such thing to have influenced Charles the fith in laying down his greatness, resigning the Empire to his Brother, and Kingdoms to his Son. Ecclesiastical History will furnish with sundry instances of those that have even tired themselves with their cru­elties to the poor ones of God.

Sometimes he wonderfully supports and carries his through the cruel torments of Persecutors, as if they felt nothing of pain or trouble. Mr. Saunders Martyr, told a person that lay in the same bed with him in Pri­son: That in the time of his Examination before Ste­phen Gardner, he was wonderfully comforted, not on­ly in Spirit, but even in body, receiving a certain taste of the holy communion of Saints, whilst a most pleasant refreshing did issue from every part and member of the Body to the seat of the heart, and from thence did flow to and fro unto all the parts again. Yea Law­rence a Deacon of the Chureh, was first scourged, then buffeted, pinched with fiery Tongs, and at last cast on a Grate of Iron red hot, upon which when he had been long pressed down with Fire-Forks, in the mighty Spi­rit of God, he spake thus to the Tyrant,

Thomas Tomkins had his hand by Bonner held directly o­ver the flame of a wax Taper, till the Veins shrunk, and the Sinews burst, and the water out of them spurt­ed into Harpsfields Face, as he stood by; yet Tomkins affirmed afterward to some Friends, that during this cruel burning his Spirit was so rapt, that he felt no pain. The like did Edmund Tyrell to a Daughter of Father Munts, holding the Candle cross-wise under the back of her hand, continuing it so long, till her Sinews crackt asunder, he still saying, why Whore, wilt thou not cry? The said Maid told a Friend, that at first she felt some pain, but afterward little or nothing at all. James Bainham at the stake, in the midst of the burning Fire, his Legs and Arms being half consumed, said, Ye look for miracles, lo, here ye may see one; for in this Fire I feel no more pain, than if I were in a bed of down, and it is to me as a bed of Roses. Henry Voes, and John Esch, when they came to be burnt for the Truth of the Gospel, joyfully embraced the stake, continuing singing Psalms, and when the Fire was kindled at their feet, one of them said, Methinks you do strew Roses under my feet.

Sometimes propagating the Truth by the sufferings of the Professors of it. Blood is found the most en­riching dressing for the truth of God, the Blood of the Martyr the seed of the Church. Persecution at Jeru­salem, and taking off Stephen, spread the Disciples a­broad preaching the Gospel. Act. 8. 1. Dorothous re­porteth, that when Stephen was stoned, there were 2000 other believers put to death the same day. And our Martyrologist acquaints us, that after Mr. Rogers had broke the Ice under Q. Mary, there suffered in like­sort, one Arch-Bishop, 4 Bishops, 21 Divines, 8 Gen­tlemen, 84 Artificers, 100 Husbandmen, Servants and Labourers, 26 Wives, 20 Widows, 9 Virgins, [Page 38] 2 Boys, and two Infants, in all 277; some say a great many more. Yea though though Truth be supprest in one place, it breaks out in another, to the Churches great advantage: which, like the Sea, what ground it loseth in one part, it getteth in another. Thus at Melda in France, (Ten Miles from Paris) the Bishop thereof desirous of a Reformation, put away the Monks, and called in the help of divers Godly Ministers; but he be­ing persecuted by the Sorbonists, soon fell off from the profession of the Truth: and those good Ministers (Fa­ber, Farrel, Ruffus and others) were driven into divers other places of France, where they planted several Churches, the destruction of one being the edification of many. Trucidabantur & multiplicabantur. Aug. Plures efficimur quoties metimur. Tertul. Ecclesia totum mundum sanguine & oratione convertit. Luth. So true is that promise of the Churches Lord and Husband, and fulfilled to her, Mat. 16. 18. The Gates &c. that is, the power and policy, the craft and cruelty of Satan and his Instruments shall not prevail to her utter ruine: if they lop the branches in one place, they shall break forth in another.

Lastly, by all God both purgeth out the Corruptions, and exerciseth the Graces of his People. Isa. 27. 9. by this, i. e. by their being carried Captive to Baby­lon. As one Poyson is antidotary to another, so is af­fliction to sin. Crosses are Leeches to suck the noxi­ous blood, flails to thresh off their husks, &c. and they are files too, to brighten their Graces. When there was a consulation held at Rome, whether Carthage should be demolished or no, Scipio perswaded the Senatours to let it stand, lest the People of Rome should want an occasion or object whereon to exercise their valour. So God could soon destory all the persecuting enemies of his Church: But he rather suffers them to live, that [Page 39] they may be for the Exercise of his Peoples Wisdom, Faith, Zeal, Constancy, Courage, Patience, and the whole panoply of Grace in them. The Christians had enjoyed much rest and peace for many years, after the Persecution of Aurelianus, with which rest and tranquillity the Discipline of the Church came to be cor­rupted, and fervent Devotion began to wax cold, much envy and contention rising up between the Bishops and Pastors; for which cause God did justly suffer the Persecution under Dioclesian, in which the patience and constancy of the persecuted was wonderful. In the dayes of King Edward the 6 ^th. the Bishops, Ridley and Hooper, could not agree about some small matters of forms, &c. but when in Q. Mary's daies, they were clapt up together, they could better accord. Christians lose nothing by their persecutions, but their corrupti­ons. David found it good for him, that he had been afflicted, to bring him in from his stray-going, that he might keep more closely to, and walk more closely with, his God. The Church hath found her bitter A­loes useful to purge her. Christ being a sign spoken a­gainst, discovers the thoughts of many hearts, Luk. 2. 35. as they are also now in these discriminating shed­ding times. Affliction tryeth men, who are Crocodiles, Spunges, Camelions, &c. Before these daies came (said Mr. Bradford, Martyr) how many thought of themselves that they had been in Gods bosom, and so were taken, and would be taken, in the World? But now we see whose they are: for to whom we obey, his Servants, &c. In the Palatinate upon the return of Po­pish cruelty, scarce one in twenty stood out, but fell to Popery, as fast as leaves fall in Autumn. These daies also have discovered the falsness of some men's hearts: the Gold is no lesser by parting with its dross, nor the body by being cured of Wens, Tetters, &c. nor Christ's [Page 40] Churches to have their rotten boughs fall off.

Application.

^p These things are but representative of things spiritual, and supply thoughts to us of the full supplies which the Lord maketh for his in his Church. The Great Shepherd of his Sheep careth for his, and mak­eth provision for them of water, as well as grass. Whe­ther by these matters we understand (as some) the Doctrines of the Gospel, especially the promises of Grace and Life, which run in and out in the Scriptures, as streams do in the earth, and these are sweet, and exceedingly refreshing to poor Souls: these indeed (like the waters of Siloah) run softly, gently, yet tast pleasantly. Isa. 8. 6. So Claudian speaks of Nilus.

The Divine Oracles come not with those loud sounding words, which make a great noise in the ear; but with mighty power and unexpressil [...]e sweetness reach and refresh the heart. Thus God appears in the still and sweet words of his promises to his peoples solace, as to Elijah once in the still voice, 1 King. 19. 11, 12, 13. But because the Doctrines of the Gospel, even in the sweet promises of it, were formerly hinted to, as understood by the sweet budding grass with which Christ doth feed his; I would rather here by waters understand the special priviledging and refreshing ordi­nances of the Gospel, viz. Baptism and the Lord's Sup­per, which like water, are

First, Cooling, when the Soul is parched with the sense of the wrath of God, and is even dried up as a Potsherd, as David speaks Psal. 22. 15. ^q my strength i. e. my vital or radical moisture; so called, because by it we live: this by grief is wont to be consumed: A rough skin speaks inward heat and drought, as in feavers. Hence some render that Text, the heat of the wrath of God doth parch me, and judge that thirst of Christ to come hence, John. 19. 28. The faithful address to, and application or improvement of those blessed Institutions, how cooling and allaying the heat is it? Baptism is of perpetual use to save, not only at the instant of its administration, but throughout the whole life, by a faithful reflection upon it, and im­provement of it: So the Apostle saith, Baptism doth now save us, 1 Pet. 3. 21. even long after himself and those to whom he wrote, were baptized. The blood of Christ, or the Spirit of God, (whichsoever be the Antitype to the water in Baptism, the latter probably) doth remove that scorching heat of the Lords indignati­on, and gives the Soul to lift up the head. The Lord's supper also, how useful is it this way? When the Lord shall seal his love, yea shed it abroad in the heart, where­by the wrath of God is removed from the Soul, by that flesh broken, by that blood shed for Sin. Ah how often is Christ pleased in this Wine-cellar, (Cant. 2. 4. Hebr. house of Wine; i. e. either where wine is kept, as some, or rather where Wine is drunk, Ainsw. wine both quencheth thirst, and cheers the heart, Psal. 104. 15. and drives away grief, Pro. 31. 6, 7.) to cast the [Page 48] banner of his love over his poor ones? That which may preserve them from all scorching flames of Divine in­dignation.

Secondly, cleansing, purifying. Hence water used in Baptism, to mind us of our natural pollution, pro­bably in allusion to the washing when come first out of the Womb, Ezek. 16. 4. hence Saul is called upon, Act. 22. 16. to wash away his sins: not that this gives any encouragement to that Popish Heresie, that Sacra­ments give grace, ex opere operato; but the Holy Ghost ratifying thine external Baptism by the inward Applica­on of the blood and satisfaction of Christ, for the purifi­cation of thy Soul before God, and for regeneration to newness of life; hence is added, calling on the name of the Lord, i. e. by means of calling upon God in faith, to obtain from him his effectual cooperation in the sacra­ment, Diod. in loc. Yea, it is called a washing of Re­generation, Tit. 3. 5. viz. God using the means of Baptism, made effectual by the inward operation of the Holy Ghost, applying the blood of Christ for the ex­piation of sin, &c. Id. Luther reports of a Virgin in the Primitive daies, that was wont to repell all Temp­tations to Sin, with, I am a Christian, I have been bap­tized, &c. And can Sin live in that Soul which seeth the blood of the Lord Jesus poured out for sin, and drinks of it in remembrance that Christ died to do a­way sin, to undoe the work of the Devil? Glad ex­perience teacheth many a poor Christian, that nothing more effectually maketh their hearts rise against Sin, to hate it past, to fear and watch against it for the future, than to see Christ crucified before their eyes, and to feed on him, who gave himself that he might purifie to himself a people, &c.

Thirdly, cheering and comforting water in those [Page 49] hot Countries especially, was very refreshing; hence that promise, Isa. 44. 3. so is there Cordial vertue in Christs appointments, which revives the hearts of his Children, and that abundantly. Though that false Je­suit did but belie himself, yea, and the Holy Ghost too, who being sent over from one of their Colledges be­yond Seas, to divide the Christians in England, and coming to New-Castle upon Tine, finding the Anabap­tistical party in great repute, joyned in with Mr. Til­ham of Hexam, and when he was dipt by him, coming out of the water, being perceived to smile, and be­ing asked why he smiled, said he was so filled with the joy of the Holy Ghost, that he could not forbear; though afterward upon his detection, he acknowledged, he smiled only to consider their folly in crediting his pretended turn to them, accounting that as no ordi­nance: Though this Villain, I say, dealt treacherously, yet many a sincere heart finds much sweetness in a reflect act upon his Baptisme; considering his being thereby solemnly given up to the Lord, to be His, as David, Psal. 116. 16. Truly I am thy Servant, &c. ^r and how cheered many a drooping heart hath come from the Lords Table, the comfortable remembrance of many of his Dear Ones, speaks to his glorious praise. When God hath awakned them as out of sleep, how have they shouted like a mighty man by reason of Wine, Psal. 78. 65. and that love they find warming and cheering their hearts much more than Wine. These Ordinances of Christ are, and should be kept,

First, pure and clean; not defiled with the mud and dirt of mens inventions. The poor people under the [Page 50] Papacy are forced to drink sad puddle, fouled with the feet of those filthy Shepherds, who have defiled every thing they come near. Especially since the second An­gel poured out his Vial on the Sea that Council of Trent, and it became as the blood of a dead man, and every living Soul dyed in that Sea, Rev. 16. 2. Witness that Heathenish decree of the Council, equalizing, if not preferring the Apocrypha to the Canonical Scripture, the Vulgar Translation to the Original, Traditions to Holy Scripture, and affirming that the holy Ghost him­self is not to be though he bring never so plain Scripture for himself, ^s unless the Church so inter­pret. So before them the Council of Constance comes in with a non obstante, against Christs institution, to withhold the Cup from their communicants. ^t Our endeavours should be to keep the Stone of Divine In­stitution upon the Ordinances of Christ, that his Sheep may drink this water clean, and not defiled. Paul hath taught us, upon any encroachments on the Ordinances of Christ to have recourse to their Institution, 1 Cor. 11.

Secondly, not despised, because not making a great noise, or having any pompous show. It is the way of God, to choose things that are poor and weak and de­spised by men, to effect great things, 1 Cor. 1. 27. 28. 'Tis a very unequal return to God, that our eye is evil, because he is good. What is a little water to the body of a Child? What a Morsel of bread, and a draught o [...] Wine? True, and might not men as well say, what was the sounding of Rams horns to batter a City Walls? Yet so they fell down. 'Twas better reasoning which Naaman's servants used to him, 2 Kin. 5. 10,-15. The simplicity of Christ is still much mistaken by the mad [Page 51] World, ever besides it self in matters of Salvation. People looking upon Gods Ordinances with Syrian Eyes, despise the foolishness of preaching, the simpli­city of Sacraments, the seeming inefficacy of censures, &c. But it is the word, the Appointment of the Al­mighty which putteth efficacy in those means, which of themselves are both impotent and improbable.

Thirdly, Esteemed full and enough to refresh and keep up the Soul: they need from the inventions of men. As the Scriptures of truth are able throughly to furnish the man of God, i. e. the Preacher, unto every good work, that he need not go down to the Philistines for Sword or Spear: so Christs, Ordinances are fully enough for Christian, or society.

Application.

Jesus Christ is the Great and good Shepherd in this regard also, he both leadeth and bringeth up his. First, He leadeth them, goeth before them, to direct and guide them in paths in which they should go. In paths of righteousness, faith the Psalmist, i. e. plain, smooth, easie paths, or Sheep-tracks, wherein I may walk un­weariably, unblameably without cessation, or cespita­tion. The waies of sin are craggy, crooked, full of errour and terrour, leading to those precipices that tend to destruction; from such stand off, saith Christ to his Sheep, who all are rational, and will be ruled by him, Jo. 10. He goeth before his in every good way. It is storied of Caesar, that he was not wont to say to his Souldiers ite, but venite, Christ calls his unto those paths in which himself hath walked, doth walk. In practice of holiness he goeth before his, is an example and a pattern to them. Thus he became subject to his Parents, Luk. 2. 51. being an example of family sub­jection, and it's very probable of industry and pains­taking too in Joseph's calling, Mar. 6. 3. neither Adam, the Son of God by creation, even in innocency, was to lead an idle and unprofitable Life, but was to keep the Garden and to dress it; Nor Jesus the Son of God by eternal generation, walk up and down unprofitably, but untill the Age of 30. when acording to the custom of that People, he was to enter upon his publick Mini­stry, he lived and wrought with his reputed Father. Thus his whole imploiment whilst here among men, was to do good, Act. 10. 38. so that even malice it self, when challenged, could urge nothing unrighteous or irregular against him. Jo. 8. 46. Which of you convinceth me of sin? q. d. have ye any thing against my Life, that [Page 57] ye thus stiffly refuse to receive my Doctrine? Of Christs Life it may be most truly said what Chrysostome speaks of Ministers in general, His Soul and Life was purer than the Sun-beams. Hence Paul pressing to Love and Holiness, perswades to be followers of Jesus Christ, Ephes. 5. 1, 2. In way of worship also he became obedient to his Fa­thers Institutions, and a pattern to all his; Although he had no sin, and so needed no circumcision, yet was he subject unto it, Luk. 2. 21. yea and to purification too, according to the Law: For so most Greeks Copies, Origen, Syr. & Ethiop. in Bibl. Polygl. read vers. 22. [...], of their purification, not only of her purification, we read. For seeing the touch of an unclean unclean Person rendred another unclean, as long as the Mo­ther was unclean, the Child must be accounted so too, which lay in her bosom, and suckt her Milk. And Levit. 12. 6. it appears that the time of purification had respect to the Infant, and was shorter or longer, as the child was either Male or Female. Our Saviour therefore being made under the Law, and subject to it, was until the fortieth day esteemed unclean, until a Sacrifice offered. Wonderful condescention! so his ob­servation of the Feast of the Passover, &c. is mentio­ned plainly: Thus to the Jews. Us Christians also he lead in the way in which he would have us attend upon him. 'Tis not unobservable that at 12 years of Age we find him among the Doctors, hearing them, and asking them questions, Luk. 2. 46. to teach his to wait at Wisdoms posts, and not to forsake the assembling of themselves together, to attend and to learn of the Di­vine Oracles. He went before them also in susception of water-baptism, Mat. 3. 13, 15. He was circumcised and baptized, both which had respect unto sin, though absolutely free from all sin in his own person; and that because he was free from no obedience unto any com­mand [Page 58] of God. He was to observe all Ordinances and institutions of worship: not for any need he had, in his own person, of the especial ends and significations of some of them: yet as he was our Sponsor, surety and Mediator, standing in our stead in all that he so did, he was to yield obedience unto them, that so he might fulfill all righteousness, i. e. do all things that were sui­table to his person, to his office. And the other great Ordinance of the Gospel, as he instituted, so he ad­ministred it, as a token and pledge of his greatest affecti­on to them, as being sollicitous about the consolation of his Disciples, even in the very night in which he was be­trayed. In Ordinances of instituted worship he went be­fore them. He did so also, as in doing, so in suffering his Father's will, being active in all his passions, as well as passive in all his actions of the Mediatorship. He suffer­ed also, and that as a pattern to his, 1 Pet. 2. 21. [...], the word is a Metaphor taken from Scriveners or Painters, and signifies properly a copy or pattern, to be taken out and imitated. ^* Christ on the Cross is a Doctor in the chair, where he reads unto us all a Lecture of patience; wherefore he is so propounded by the Apostle to the Christian Hebrews, as an encourage­ment and a provocation, Heb. 12. 1, 2.

Lastly, He is gone before them into Glory, Heb. 6. 20. ^c Whether the fore-runner is for us entred. The word signifies such an one as we are wont to send before us, to prepare something: what that is, he told his Disciples, and in them those that should believe in [Page 59] his name, Jo. 14. 1, 2, 3. he hath entred the most ho­ly in their names, and taken possession of Glory; that he may receive his into it. Hence they are said to be raised together with Christ, and made sit together with him in heavenly places, Ephes. 2. 6. So that he that hath the Son, hath Life, 1 Jo. 5. 12. he will not leave till he hath brought all his to the fruition of his glory. For he is the way, the truth and the life. Jo. 14. 6. the way, wherein, the truth, whereby, and the Life, whereunto, his walk, or the only true way leading un­to life; the way without errour, the truth without falshood, and the Life without Death. ^d The way by example, the truth by promise, the life by reward, as Bernard well. So that holy hearts may with him breath out, we will follow ^e thee, O Lord, by thee, un­to thee: thee, because thou art the truth; by thee, because thou art the way; unto thee, because thou art the Life. Thus will he come, and take all his to himself, that where he is, they may be also, and may see, i. e. par­take of his glory; for he looks on himself as not com­pleat, until his be all brought to him: whence his Church is called his fulness, Ephes. 1. 23. ^f not only because filled by him, the fulness which the body hath being from him; but also actively, considering Christ not personally, but mystically, as an head, and having the Church for his body: He having voluntarily sub­jected himself to be our head, accounts not himself compleat without his members; in which respect be­lievers [Page 60] have the honour of making Christ perfect, as the members do the body

Christ not only leads his Sheep by way of Example, and going before them; but he followeth them also, brings up their rereward, Isa. 52. 12. he shall not leave you stragling, and so exposed to danger, but he shall drive you together, and carry you as a compact and well marching army; yea the glory of the Lord is pro­mised to be this to them Isa. 58. 8. i. e. his goodness, which is very glorious; or the glory of the Lord, is the Glorious Lord, the Lord of glory, Chap. 33. 21. Act. 7. 2. Thine happiness, which ariseth from the good­ness and power of Jehovah, who shews his glory, shall free thee from dangers, and thee in safety: an allu­sion to the Lords leading Israel through the Wilder­ness, Ex. 13. 21. and 14. 19. of this David speaks, as having some particular experience, Psal. 27. 10. when all relations were unable to help him, yea he was forced to make provision for them in their age, 1 Sam. 22. 3, 4. then God took care of, and preserved him. The Hebrew word translated [take me up] is u­sed also of taking up or home a stray Ox or Sheep, Deut. 22. 2. and it is from this root that the Hebrews call a ^* child that is found, being cast out, knowing nei­ther Father nor Mother: When David was in such a woful plight, God took him into his care and keep­ing. In the Israelites marching through the Wilderness, at the fourth alarm arose the Standard of Dan, Asher and Nepthali, and to these was committed the care of gathering together the lame, feeble, sick, &c. and look that nothing was left behind; whence they are called the Gathering host, Josh. 6. 9. Numb. 10. 25. [Page 61] (where we translate rere-ward also) and to this some think David alludes here. Jesus Christ comes after his, to see that no danger shall seize them at unawares, or surprize them from their backs: that none of them be left wandring, and so perishing, but he drives them up that they may be preserved. Unto this probably may we apply, [Isa. 40. 11. gather the Lambs carry them in his arms or bosom when not able to keep up pace with bigger and stronger sheep, see to Isa. 43. 5, 6. Jer. 23. 3. Psal. 147. 2. not one shall be lost that was com­mitted to his charge and care, Jo. 17. 12. he will gather them up one by one, and bring them into his Fold.

Application.

Herein also Jesus Christ manifests himself the great and good Shepherd, according to the word of promise, Ezek. 34. 16. however others neglect or slubber over their work, he will do it carefully, faithfully, and di­ligently. We may follow the particulars in the text, and see the truth.

First, he seeks that which was lost, lost with an ut­ter destruction as to it self. The Hebrew word * signi­fieth a total ruine, such as reduceth a thing to not being, [Page 66] for it is opposed to the generation; such a destruction as is joyned with Hell, Pro. 15. 11. and 27. 20. whence the Devil hath his name Abaddon, Revel. 9. 11. trans­lated there into Greek of a like signification, Apollyon, in both the Destroyer or Destruction. This is the state of all the Children of Adam by rebellion against God, Chil­dren of wrath Ephes. 2. 2. because of disobedience; so actively, full of wrath and hatred against God, God-haters in our corrupt natural state; so passively, lying under the consuming and utterly destroying indignation and wrath of God. Now the chief Shepherd hath a name directly opposite to that of the Angel of the bottomless pit; his name is JESUS, in Hebr. a Saviour, whose work and imploiment he himself tells you what it was, Luk. 19. 10. to seek, and to save what was lost; so in­deed, and so in their own apprehension Hence his care of Israel, in sending his Disciples to them, Mat. 10. 6. as being himself peculiarly sent to them, Chap. 15. 24. These this Shepherd ^l seeks: The Hebr. word hath the signification of sedulous diligence, to seek with a great deal of care and diligence, to walk up and down that we may find. Christ came from Heaven to Earth, from the glory of the Father, to the form of a Servant, and being among men, he went up and down to seek and save Him that knoweth himself not a wandring Sheep only, but quite lost, even in the Lions paw, his jaws, ready to be devoured, such doth Christ take upon his neck, and like a good Shepherd bring home. Thus hath he dealt by all that have been brought to life by him, he hath snatcht them out of the mouth of the Lion and Bear, as David did the Lamb; snatch them out of the power of darkness, Col. 1. 13. He turns them srom [Page 67] darkness to light, and from the power of Satan unto God, Act. 26. 18.

Secondly, He brings again that which was driven a­way, pusht away with force, (or as some render the word) thrust into a ditch or pit. Sheep wandring from the Flock and the Shepherds eye, are apt to fall into holes, where they will perish, if not found, taken out, and brought back. Whether we understand it of such as are fallen into some ditch of sin, or wandring from the way of truth and holiness, it comes to neer one sense. Such Christ takes out and brings home. He had given a law for this to the Jews, Ex. 23. 4. Deut. 22. 1. that they might learn pity to beasts, much more to men, which therefore himself extends chiefly to their Souls; and justifieth his doing good to the body of a man on the sabbath day, by this acknowledged practice of their own, Mat. 12. 11. Thus he brought again David after many slips and that shameful fall in the matter of Ʋriah: Solomon also after his wallowing in Adultery and Idolatry, in his Ecclesiastes to acknow­ledge the vanity he had found in all Sins paths, and to manifest his return to the Lord, by his rejoyning him­self to the Church. Peter too after his woful denial of his Master, he left not, till he had by a look of grace broken his heart, and by a flood of Tears brought him home: who therefore can affectionately by experience speak of going astray like Sheep, and of returning to the Shepherd and Bishop of Souls. 1 Epist. 2. 25. Christ sealed up his love to him, in particularly acquainting him with his resurrection, Mar. 16. 7. and extracted a ^m threefold confession of love from him, to answer his threefold denial. And it is very observable (as [Page 68] Jansenius notes) that our Saviour after his resurrection, for the comfort of true Penitents, appeared first to Mary Magdalene (not to the Virgin Mary, as Papists say) and Peter who had been grievous sinners; yea, we may put in all his disciples into this number of wandring Sheep brought home, who so shamefully had forsaken him, and yet he return'd them to his Fold: and the many revolters and wanderers whom he every day re­turns to himself, healing their backsliding because he loves them freely.

Thirdly, he binds up that which is broken, broken and even shivered to pieces, with the sense of Sin, and fear of wrath: so broken, as if all their bones were rattling in their skin. This was David's case, Psal. 51. 8. by mentioning bones he notes the great grief of his mind for fear of the wrath of God, that it went even to his bones, [Which thou hast broken] viz. with fear of thy vengeance: It hints most exqui­site pain, like him whose bones are broken, ye have something like from him, Psal. 38. 3. by leaping over the pale of Gods Commands, he had broken his bones, and they pained him sorely, i. e. by his great Sin he had wounded his Soul, which wrought him no small disquiet. Now the great Shepherd binds up these broken bones. For this was he anointed, Isa. 61. 1. All three offices of Christ are by some found hinted in that verse: He preacheth glad tidings, as a Prophet; bindeth up the broken-hearted, as a Priest; openeth the Prison-door to those that are bound, as a King. We may put them together, as good Chirurgions bind up wounds with swaths, &c. so Christ allays the grief of his people, for God's wrath provoked by their sin, with the tenders of his grace. He hath manum medicam: He is the true Samaritan, Luk. 10. 33, 34. not the Physician only, (Exod. 15. 26.) but the Chirurgion also of his People. [Page 69] cataplasmans & obligans, plastring and binding up their wounds, given them by the Devil (that wicked Thief) then when the Priest and Levite, the Law both moral and ceremonial, have passed them by, and yielded them no help at all. He hath splinters for brok­en Leggs, and Cataplasms for green wounds: Wine and Oyl to pour in, to cleanse and heal the Wounds of Sin-sick-souls. He that hath advised his spiritual ones to have a tender Ladies hand with a Lions-heart in re­storing a fallen Brother, Gal. 6. 1. ( [...], set him in joynt again; The Phrase is borrowed from Chirur­gions, who being to deal with a broken bone will handle the same very tenderly;) will not but shew much tenderness himself to such: He will restore comfort to such mourners, Isa. 57. 18. they that mourn in Sion, and they that mourn for Sion, have special regard from God, and for them he creates the fruit of the lips, peace, peace, i. e. full and perfect peace.

Fourthly, He strengtheneth that which is sick; turns Physician too as well as Chirurgion: gives something inwardly to cure the Distempers that are within. Ah how sick doth sin make the Soul! Sin and Wrath, like a Disease and Physick in the Stomach, make sad work, till it be vomited up. Christ hath both purging and cor­dial Physick for his: He works upon their corruptions to drive them out, by the bitter Aloes of affliction he kills the Worms, which sweet meats have caused; he purgeth their filthiness out, by giving them bitter things to drink, Isa. 27. 9. the taking away of noxi­ous humours, is the ready way to add strength to the body. It was good for David that he had been af­flicted, Psal. 119. 71. it rid him of those two evil hu­mours, high-mindedness and earthly-mindedness, Psal. 131. 1. And when he hath well cleansed them, he [Page 70] gives dainty restoratives, whereby their strength is renewed. He addeth strength to his in their way, Job. 17. 9. Heb. shall add strength, i. e. shall be fortified more and more; shall strengthen himself more in his piety and good waies. When I am weak, then am I strong, said Paul, 2 Cor. 12. 10. strongest through hope in Christ, when weakest through sense in my self, not only by an intrinsecal disposition, that we are more inclined to seek help and strength; but indeed by a spi­ritual capacity, Jesus Christ is more ready to bestow strength, when we are sensible of our own weakness.

Application.

A Sheep (though by the Philosopher called a foolish [Page 75] and sluggish Creature, the most stupid of four footed Creatures, aptest of any thing to wander, though it feel no want, and unablest to return) is not more apt to stray, than God's poor ones are to go astray, and to turn aside from God, and run away from duty: It's one particular wherein the Analogie between Saints and Sheep consists, that both are so apt to stray, and being once out, to go aside more and more. Christs great care therefore towards his, is to fetch them in from their stray-going. 'Twas for this David prayed, Psal. 119. ult. though a sheep still, yet wander, and there­fore need seeking, q. d. I go astray, running hither and thither, like a silly Sheep to my own loss, unless sought and brought back by thee. Now Christ hath many waies by which, like a good Shepherd, he reduceth his stray-going Sheep.

First, Sometimes he calls them unto him, when they are turning aside from him: he calleth his in the first conversion out of darkness into his marvellous light; from the broad way that leadeth to destruction, to the way of holiness and peace: not to uncleanness, but to holiness, 1 Thes. 4. 7. and when they return to folly, after peace first spoken to them, his voice is heard to call them to return by repentance.▪ Thus Jer. 3. 1. yet return again to me, saith the Lord. Every sin is a going away from God, and therefore is Repentance exprest so often by a returning; and this upon Gods call, Isa. 55. 6, 7. there is a natural Novatianism in the timorous consciences of convinced sinners, to doubt and question pardon for sins of Apostasie and falling after repentance; Christ therefore calleth his hereto: come, return, turn even to the Lord, yea, he followeth after those that run from him, as the Sun-beams do the Pas­senger that goeth from them; and as is sweetly set out by our Lord in those three parables of the lost Groat, [Page 76] lost Sheep, and lost Son, Luk. 15. Contrition is Repen­tance for sin, 2 Cor. 12. 21. Rev 9. 20. conversion is re­pentance from sin, Act. 8. 22. Heb. 6. 1. to this is Gods call; and this men do upon consideration, Lam. 3. 40. Psal. 119. 59. see that call also, Hos. 14. 1. Sin is a turning the back upon God, i. e. a going away from the chief Good, who is not willing that his should leave Him, and therefore calls upon them to return to Him.

Secondly, if Calls prevail not, he reproveth, chargeth their sin upon them, and commandeth their returns; he doth not only advise to it by an Evange­lical counsel (as the Romanists distinguish) but requir­eth it as their expected duty. How he rates his People many times to bring them to better carriage? Will you bring evil upon your selves by your Rebellion? Thus dealt he with David after his foul fall: no doubt but he had many a time heard Gods call to Repentance in his attendance upon the Law and Worship of God for those Ten or Twelve Months, wherein he lay under his Sin without Repentance, but these prevailing little with him hereto, God sends a particular charge against him by the Prophet, by a parable, and the plain expli­cation and application of it, 2 Sam. 12. 1,-12. he tells him of what he had done for him, and chargeth on him what in return he had done against God, and threatens him for his unrighteous carriage, and all to break his heart, and bring him back from his evil waies; and he no sooner comes in, but he is received; no sooner con­fesseth, but hath a declaration of pardon. I have sin­ned, said he, God hath taken away thy Sin, said the Prophet God deals plainly and openly with him, and the Prophet from God, thou art the man, and by such checks, brings him home again to the Lord, Prov. 6. 23. as the Commandment is a Lamp, and the Law a light, so such reproofs or corrections are the way of Life. God chargeth [Page 77] it upon their Souls to return to him, if they intend to live.

Thirdly, when this also will not do, the Lord shakes his Rod, yea, and sometimes laies it on too. By Rod, understand corrections, so termed in Scripture often: He often whips his in from their irregularities. And this sometimes by giving them to meet with disappoint­ments in sin; though they range thinking to meet with sweeter food, yet they find not the sweetness they ex­pected, yea, God crosseth them in their evil courses and this in kindness to bring them in. 'Twas none of the least of Israel's mercies, that which God speaks, Hos. 2. 6, 7. I will hedge up thy way with Thorns, &c. Thorns, i. e. difficulties and distresses: so that though sinners follow their sins with the greatest eagerness, yet shall they not obtain their desires. Ah! this is a sweet way of mercy, when God fetches in His from their pursuits of sin, by their not over-taking their sin. Some­times he whips them for their sin, and gives them to read their sin in their punishment. To go on in sin with­out punishment is a dreadful judgment, threatned a­gainst Rebellious Israel. Hos. 4. 14, 17. which words Origen quoting in a certain Homilie, saith, ^w It is the terrible voice of an angry God. Ye shall be without pu­nishment, saith God, for an argument that ye are Bastards and not Sons: I will not once foul my fingers with you, or be at pains to correct you; take your swinge in sin for me, &c. Never was Jerusalems condition so despe­rate, as when God said unto her, my jealousie shall de­part from thee, and I will be quiet, and I will be no more angry, Ezek▪ 16 42. Not a greater plague can be­fall a man, than to prosper in sinful practices: Bernard [Page 78] calleth it ^x a pity more cruel than all wrath, a killing courtesie. See Ezek. 3. 20. I will lay a stumbling block before him, viz. of prosperity, I will not recall him by calamities; I will prosper him in all things, and not by affiiction restrain him from sin. His own therefore God will not leave thus alone, but let them feel that sin is an evil and a bitter thing, and scourges them off from it. David found this by glad experience, Psal. 119. 67. Before I was afflicted I went astray, but now have I kept thy word, now that I have been lashed to it, and paid for my learning. ^z Smart makes wit. As the beating of a Garment with a stick, beateth out the Moths and dust; so do afflictions, corruptions from the heart and life. David's lying, his Adultery and Murder, were set home upon him, and he brought in from them, by Gods scourging him, so that he could say as, vers. 71. It is good for me that I have been af­flicted, that I might learn thy statutes. The Lacedemo­nians of old, (and the same is said of the Hollanders alate) grew rich by Warr, and were bettered, when all other Kingdoms were undone by it. Christs Sheep make benefit of their crosses, which to others are de­structive; so that they can set to their seal for confirma­tion of that word, Psal. 94. 12. Blessed is the man whom thou chastnest, O Lord, and teachest him out of thy Law; whom God lashes, and withal lessos, not which end afflictions sanctified are of singular use. Many may gladly say with him of old, I had been undone, ^* if I had not been undone; the ruin of their estates, the removing their relations, the sickness of their bodies have fetcht them in from their unrighteous courses, and given [Page 79] them to know God and themselves, whereas before they were ignorant and careless enough (see Job. 33, 14, 15, and to the 24.) which made King Alfred beseech God to send him ever and anon some [...]it of sick­ness; for that (saith he) I ever find my self best, when worst; best in Soul, when worst in body, the sickness of this is a medicine to that.

Fourthly, If neither this bring the sinner in, God hath his Dogs, which he sends out after him, and sets at him to worry him in by sincere repentance. These barking Currs (which would bite too, if not rated by the Lord) are the wicked malevolent ones of the world, who by persecution of Tongue or Hand many a time bring Gods people to repentance and reformation; The Spear thrust into them to kill them, doth but launch the Im­postume and preserve life. Such a Curr God sent out after David in Shimei, 2 Sam. 16. 5, 6, &c. David had caused the name of God to be blasphemed among the Heathen, Chap. 12. and now he is blasphemed and cursed by a Subject of his. And was not David right­ly punished by Shimei's railing, for his hearkning so readily to Ziba's flattering? Was he not justly spoiled of honours, who so unjustly spoiled Mephibosheth of his goods? Doth not his calling him bloody man, think ye, mind him of that crimson sin, for the pardon of which he prayed so hard, Psal. 51. 14. Men rail and reproach thee, casting that in thy Teeth, which it may be, thou art not guilty of; consider, is there not a cause? Hast thou not in some thing or otl er run away from God, that he thus barks thee in?

Application.

Christ in all respects manifests himself the great Shep­herd of his people, by that value and esteem that he puts upon them; he values them at an exceeding high rate, he looks not on them, as men do with contempt or slight; but accounts them as his choice goods. Hence in the O. T. they are so often called by an Hebrew word so full, that we are forced variously to render it in English, Exod. 19. 5. peculiar treasure. 1 Chron. 29. 3. mine own proper good. Eccle. 2. 8. the peculiar treasure of Kings. Mal. 3. 17. jewels; in all which places the ^f same Hebr. word is used, though thus diversly trans­lated. The Hebrew Philosophers call their Predicable (proprium) by this name. The Lord looks on these Peo­ple as the choicest of the world, the excellent ones, as David calls them, Psal. 16. 3. his own proper good, which he loveth and keepeth in store for himself, and for special use: a rare exquisite treasure: a people de­sired, dear and singular, or proper to himself. The Greek translate that word a peculiar people, which phrase Paul useth, Tit. 2. 14. More especially as to what lies particularly before us now: he manifests his choice esteem of his Sheep by

First, Marking them; he culls them forth from the rest of the world, and to manifest their discrimination from all others, and his propriety in them, he sets his mark upon them. For distinction, I say, to note his [Page 86] propriety in them, and for preservation, that they may not be overrun together with others. Ezek. 9. 4. We use to seal or mark those things which we would diffe­rence from others things. Things in the Earth seem to be huddled up together, to be tost hither and thither as if there were no difference: but God doth so temper his Judgments, that he distinguisheth his from others, and preserves them. In the Revelations ye have a double mention of Gods sealed or marked ones, Chap. 7. when the Trumpets begin, as they that were to be preserv­ed under the ruines of the Trumpets▪ and Chap. 14. when the Beast had great power, as they that were faithful in that Apostasie, continuing Virgins even in Babylon. Christ's mark for his Sheep is various: He hath his Ear mark, he cuts, he opens their Ear to in­struction. The Philosopher advised his Countreymen to get their Ears healed: Christ doth so by all his. As his Father dealt with him, Psal. 40. 6. ^g bored his Ear, that he might hear and obey him; so deals he by his. As with the Prophet, Isa. 50. 4, 5. Christ unco­vereth the Ear of his, so the Hebr. reads what we ren­der to shew a thing, 1 Sam. 20. 2, 12, 13. and 22. 8. takes (as it were) away the covering, or that which being over, stops the Ear; so that all his Sheep hear his voice, Jo. 10. 3, 4, 5. This is God's Ear-mark, Jo. 8. 47. He that is of God, heareth Gods word, &c heareth with attention of body, intention of mind, and retention of memory; others hear not, stop the Ear, Psal. 58. 5. either refuse to hear, or rage at what they hear, as Tygers do at the sound of a Drum; and this is a sore sign of a reprobate Goat.

Christ hath also his brand-mark, by which his are distinguisht from Satan's and Christ's propriety in them [Page 87] owned. The Beasts followers have his mark on them, Rev. 13. [...]6. and Christs have his also, which is his Name, and his Fathers Name, Rev. 14. 1. for so the Complut. Copy, the Vulg. Lat. Primasius, Andreas, A­retas and Cyprian read it; so also the Syr. Translation, the Arab and Ethiop. in Bibl. Polyglot. Mr. Mede tells us, it is an allusion unto an ancient rite, whereby Servants were marked with the name of their Master, and Soldiers of their General; Servants for the most part in their foreheads, Souldiers in their hands. The Ancients generally understood this of Baptism, by which we so­lemnly profess Faith in the Lamb, and his Father, and by which we take up his Name, and are called Christians. Hence they called it Dòminicum signacu­lum. Augustine often mentions it under the Name of the Character or mark of the King, the Emperor and the Redeemer. And suitably enough may it be so un­derstood; for they, who in a time of Idolatry or falling from the Truth of the Gospel, keep up to the pro­fession of Christ and his Truth; and in a day of profane­ness, or Apostasie f [...]om the purity of the Gospel, keep up to the Holiness required by Jesus Christ in all that own him (this is the chief obligation we lye under by Baptism) may very well be said to carry Christs Name and his Fathers in their forehead; i. e. openly profes­sing adherence to him, even when others revolt and turn aside. So did Daniel and the three Worthies of old, and all those still who are kept in their integrity with God.

There is also the Seal of the Spirit, which the A­postle mentions, and by which Christ claims his pro­priety in his, as distinct from all the rest of the World. Ephes. 1. 13. and 4. 30. Of this Seal we may say it implief our things.

1. A work of real and visible distinction of the called of God from other Men.

2. A work of confirmation, whereby they abide so.

3. Of transformation or dayly renewing the Soul.

4. The Evidence of all this to the conscience of him; Or if ye will, more briefly ye may say this seal or mark is twofold, inward to the Soul and conscience of the Believer, bringing abundance of peace and joy; and outward and apparent unto others, whereby the Elect after calling are evidently to be discerned by o­thers, the fruits of the Spirit manifesting themselves to every observer. For as the works of the Flesh, so the fruits of the Spirit, are manifest to every intelligent eye, that real change that true conversion makes upon the heart, so apparently breaks forth into the Life, that we may even say of it, as the Apostle of his Corinthians, 2 Epist. 3. 2, 3. Their good works shining proclaim whose propriety they are, and so cause glory to their Great Master and Owner.

Secondly, Christ reckons his, hath their number for preservation. As Christ kept all that were delivered him by his Father, Jo. 17. 12. On which text the learned De Dieu observes the Syriack Interpreter to have understood [...] not to be exceptive, as if Judas were excepted out of the number of those whom the Father had given to the Son, but adversative, by which he is opposed to them: q. d. I have lost none of them which thou gavest me: but Judas is lost, because he was the Son of perdition. So Jo. 10. 3. He calleth his own sheep by name, he takes special and particular knowledge and care of his; So that that discriminating priviledge of Moses, Exod. 33. 17. that God knew him by name, is in this sense common to all Christ's Sheep: Not only their number, but their very Persons and Names also. [Page 89] The Lord knoweth who are his, 2 Tim. 2. 19. not only how many are Elected, but ^* who they are, who be the very numerical Persons. Hence their Names are said to be written in the book of Life, Phil, 4. 3. Rev. 20. 12. and 21. 27. Mordecai's name was register'd in the Chronicles of Persia. Tamerlane had alwayes by him a Catalogue of his best Servants, and their good de­serts, which he dayly perused. Christ doth not only book his Sheep, how many he hath, but their particu­lar names also, taking cogniscance of them particularly; assuring them that their ^h names are written in Hea­ven, Luk. 10. 20. the Library in which this book of Life is laid up. Hence the assembly of the first born writ­ten in Heaven, Heb. 12. 23. and that they shall never be blotted out thence, Rev. 3. 5. once enrolled in Christ's book, and none shall blot him out.

Obj. Against this some object Moses's wish, Ex. 32. 32, 33. If thou wilt not forgive their sin, blot me, I pray thee, out of thy book which thou hast written. And Paul's Rom. 9. 3. I could wish my self accursed from Christ, for my Brethren, &c.

Ans. The Answer to this may be of some use, not only to oppose gainsayers, but also to establish the con­solation of the weak. Let it be in the words of Dr. ⁱ Arrowsmith, who distinguisheth of a threefold Life, viz. Natural, Spiritual, and Eternal; and suitably of a threefold book of Life, viz. Physical, Ecclesiastical and that of the Lamb. The Physical Book of Life is that in which is contained the Catalogue of them who enjoy a temporal Life; and out of it are they blotted, who [Page 90] are taken away or cut off by a violent or immature death. Of this is mention, Psal. 139. 15, 16. In thy book were all these written. ^k The Ecclesiastical Book, in which are written and register'd the members of the visible Church, who live a spiritual Life, either in rea­lity, or in appearance at least. Of this the Prophets make mention, Isa. 4. 3. Ezek. 13. 9. Psal. 69. 28. The Catalogue of them that profess faith in Christ (saith the learned ^l Zanchy is called the book of Life, and of the living, because by the Church they are accounted in the number of them, who are called and chosen unto Eternal Life. [Let them be blotted out, &c.] i. e. saith he, discover, O Lord, their Hypocrisies, and cause them to be seen and known such as indeed they are, and let them be blotted out of the roll of the Saints, which are in the Church: thus he. The Third is the Book of Life of the Lamb, mentioned Rev. 3. 5. and elsewhere; af­ter the manner of men given to God, in which the names of his Elect are said to be written. A book, in allusion to the custom of registring or enrolling of those that are chosen to any dignity or office. Hence the Roman Sena­tours were vulgarly called Patres conscripti, and Souldiers are said to be enrolled. A Book of Life it is called, be­cause 'tis to this they are elected, viz. Eternal Life to be enjoyed in Heaven; and the book of Life of the Lamb, because Christ is the Head of the Elect, though he be not the Head of Election; and the Elect are not brought to Life, but by his Blood, as of a Lamb with­out blemish or spot. Hence then we answer the objecti­on, when any are said to be blotted out of the Book of Life, understand it of the Book either Physical or Ec­clesiastical, never of the Lambs book of Life. Judas, [Page 91] Arius, Julian, others were blotted out of both the former; out of the last never any was or shall be blot­ted. As for the Instances in the objection; Surely Mo­ses's Wish never tended to this, that he might be de­prived of Eternal Life for the Salvation of that people: but rather (in the first sense) that he might undergo the most bitter and untimely death, than that they all might be cut off and destroyed. And this the very context manifests. The People of Israel, Aaron himself too much furthering them, had committed most grievous I­dolatry; this the Lord had avenged the day before Moses puts up this request to God, by sending in the sword, by which there died in one day three thousand men, Ex. 32. 28, 29. That the whole People might not perish with a like destruction, their General inter­poseth himself, and offers himself rather to be slain, to be devoted to death, though an ignominious one, say­ing, blot me out of thy book, viz. that Physical one of natural Life; no, saith God, those that have sinned will I blot out, and not thee, who art free from the guilt of that Idolatry. Compare Numb. 11. 15. ^* And thus was the Scripture understood by the Ancients, by Hierom, and Greg. lib. 10. Mor. c. 7. by Menoch. too, and Est. &c. which may further be evinced by this absurdity consequent to the other interpretation. Truth it self hath said, Jo. 15. 13. Greater love hath no man than this, that a man lay down his Life for his Friends, viz. to suffer a temporal death for them; but if it be granted that Moses offered himself to Eternal destructi­on, that he might obtain Salvation, or safety to the Jews, it would follow, that there were found in him love greater than the greatest, which is absurd. I close this particular with that note of Mr. Ainsworth [Page 92] on the place. Herein Moses dealt as a Mediator be­twixt God and men, and was a figure of our Mediator Christ, who laid down his life for the Sheep, Jo. 10. 15. and redeemed us from the Curse of the Law, when he was made a Curse for us, Gal. 3. 13, &c.

As to the other instance of Paul; it appear [...] that he kept himself within the bounds of temporal punishment, and intended only to be an Anathema, to be excommuni­cated rather than the people of Israel should perish for Eternity. Thus Hieron. comparing the desires of Mo­ses and Paul together, saies, the good Shepherd laies down his life for the Sheep. Paul would perish, not for ever, but for the present—the Apostle would pe­rish in the Flesh, that others might be saved in the Spi­rit; pour out his own blood, that the Souls of many might be saved. And that Anathema (saith he) some­times signifies cutting off by death, might be proved by many Testimonies of the Old Testament. Waving those, I will only subjoyn one of our own, deservedly famous for his skill in critical Learning, viz. Dr. Ham­mond on Rom. 9. who after that he had interpreted ac­cursed from Christ, to be excommunicated from the body of the Church, (as the Church is called Christ, 1 Cor. 12. 12. Gal. 3. 27. according to the custome among the Jews, as among us, to call the Wives after the Husbands name, Isa. 4. 1.) and having asserted that in the beginnings of the Christian Churches, a delivery over to Satan was an attendant upon excommunication, which the destruction of the Flesh did accompany, i. [...]. grievous torments of the body; confirms this expositi­on of this place of Paul, by comparing it with a saying of Ignatius the Martyr, in his Epist. ad Rom. which in English sounds thus, ^m let the punishment of the De­vil [Page 93] come upon me so that I may only enjoy Christ: where, saith the Dr. the punishment of the Devil cannot be understood of Hell punishments, as which are not at all ordinable to the enjoyment of Christ: but whatsoever temporal punishments might be inflicted even by the Devil himself, though unto death. How­ever these things are, yet, out of the Lambs book of Life there is no blotting. I conclude this long digressi­on with that of Augustine on Psal. 69. 28. ⁿ We are not so to understaand it, Brethren, as if God did write down any man in his book of Life, and blot him out a­gain. If a man could say, what I have written, I have written, doth God write down any and blot him out?

Thirdly, Christ watcheth his; he sets a guard on them, and hath his Eyes over them continually. Jacob's care by day and night over Laban's Flock, Gen. 31. 39, 40. is nothing if compared with Christ's over his. Christ neither sleeps nor slumbers, Psal. 121. 3, 4. And if King Philip could say, he could sleep securely, because his Friend Antipater watched by him, may not Christ's Sheep be much more confident, who have Christ to keep them? His seven eyes, Zech. 3. 9. are ever open, yea ever run to and fro through the whole Earth, Chap. 4. 10. which by Mr. Mede are said to be Seven created Spirits, even Arch-Angels, the Ministers of God in caring for his: who are hence called Watch­ers, Dan. 4. 13, 17, 23. not only because of their spi­ritual nature and life, they needed not, as meat or drink, so neither sleep; but also from their office, be­ing the Ministers of the Divine Providence and watch­fulness over his, always attending to do his pleasure, for the preservation of his Sheep, and destruction of Wolves.

Fourthly, Christ folds his, brings them together, into his holy Mountains, viz. into Gospel-Churches, where they are preserved and kept in the midst of dan­gers, with which many straglers are taken away. The preservation and abundant feeding of Gospel-Churches is the proper intendment of that promise, Isa. 65. 10. ^o so of that, Mic. 2. 12. as sheep for fear of the Wolf gather themselves together, and get up together in the Fold: So Christians by errours, heresies and hereticks are driven together in Churches, over which Christ watches according to the promise, Isa. 4. 5. ^p [every dwelling place of Mount Sion] i. e. the Church in general; upon her assemblies] i. e. particular Churches or congregations; shall be a defence] ^q the word here render'd defence, is elsewhere found only, Psal. 19. 5. and Joel 2. 16. in both which places we translate it the bride-Chamber: the Jews understand by it that vail cast over the Bridegroom and his Bride whilst the Marriage is consummating. This place was secret and safe, and fitted for pleasure, fitly therefore representing both the defence and comfort which God affords his People, married to the Lord, and to one another by the will of God. Glad experience in these latter daies hath at­tested how the Lord hath preserved his People in their keeping close to him and to one another; whereas they that have lived scattered, and have withdrawn from the Assemblies of his People, have become a prey to Wolves and Foxes.

Application.

In all the forementioned particulars, Saints, the Fol­lowers of Jesus, are, or should be like a Sheep, whose meekness is often commended, and they prest to it of­ten. See it in the severals.

First, not high-minded, not haughty spirited, not standing on, or priding themselves in, their disparisons, like the proud Pharisee, Luk. 18. 11. though they are of higher extraction than the rest of the World: Yea, because they are, being born again of God, they con­temn not others with a self-elation; but rather in hum­ble abasement lay themselves low, whilst they admire that Grace which hath made them to differ from the worst of men. That they who were Dunghil-born, as others, should be set amongst Gods Princes, is that which many times causes them to say with highest ad­mirations, What am I? and what is my Fathers-House? That they who by nature were the Children of Wrath even as the rest of mankind, should have that enmity slain, and be made partakers of the Divine nature, made the Sons of God by regeneration, makes them a wonder to [Page 109] themselves. And the higher Grace hath advanced them, the more they avile themselves. Paul considering what a persecuter he had been, not only sayes he's un­worthy to be called an Apostle; but speaks also his self-abasing frame, in Ephes. 3. 8. Ʋnto me, who am less than the least of all Saints, is this Grace given, that I should preach among the Gentiles the unsearchable Ri­ches of Christ. In the Greek there is a ^c comparative made of a superlative: our English cannot reach the ex­cellency in a word. Great Paul is the least of Saints, the last of Apostles, the greatest of Sinners. Paulus quasi palluulus (say some) because little in his own eyes. The more Grace, the less in self-esteem; the sight of God is humbling, his Majesty and Glory is such, that the Soul necessarily falls at his Feet. Thus the best Balsoms fall to the bottom; the goodliest Buildings have lowest ^* Foundations; the heaviest Ears of Corn hang down­ward; so do the Boughs of Trees that are best laden. Abraham is but dust and Ashes, Gen. 18. 27. Jacob less than all the mercies of God. Gen. 32. 10. I am a Worm, and no man, said David. More bruitish than any man, saith Agur. A man a Sinner, saith Peter. Not wor­thy to be called thy Son, saith the Prodigal. Ignatius in one of his Epistles saith, I salute you who am ultimus, the last and least of all others; he also useth a rare ex­pression in one of his Epistles Tantillitas nostra, our meanness. None so humble as they who have nearest communion with God. The Angels, that stand be­fore him, cover their faces with two wings, as with a double scarfe, Isa. 6. 2. Neither gifts nor graces can puff up those that are truly Christs: The more they receive from him, the lower in their own esteem. Now I have [Page 110] seen thee, and abhor my self in dust and ashes, Job. 42. 5, 6. 'Tis the proud Pharisee that sets forth not his wants, but his worth; God, I thank thee, that I am not as other men, &c. Christ doth plough and sow altogether in low grounds, these prove very fertile. Mountains be cursed, if proud men be drawn out, and set high, 'tis to be hanged by their preferment, as Haman.

Secondly, Not clamorours, make no great noise of what they do, of what they suffer for Christ: Some suffer so grumblingly, with so much stirr, that it were better they bare nothing; every load on them makes them crack and complain so much: Saints are not so, they make not Mountains of Mole-hills; Yea, account the sufferings of this present Life light, and not worthy to be brought into reckoning with the Glory reserved for them. Hence it is not strange to them though diffi­culties do betide, yea, surround them, they expected no less: The first lesson they learn in Christianity is Christs Cross; take him and his Cross together, not accounting it as a strange thing, 1 Pet. 4. 12. i. e. be not so afrighted, as they that fall upon some new thing, and which they never thought of before. The Syriack renders it by a word which sometimes signifies to murmur, to be displeased, and that sense may have place here, do not murmur, be not offended at God, because of troubles that may arise for the Gospel. As Christ did, so Christians should suffer silently and with­out noise, Isa. 53. 7. As a sheep before her shearer is dumb] the Heb. word [Rachel] there used, signifieth an Ewe, this Ewe hath brought forth many Lambs: Such as was Lambert and the rest of the Martyrs, who to words of scorn and petulanci [...], return'd Isaak's apology to his Brother Ishmael, patience and silence, in so much that the Persecutors said, that they were possessed [Page 111] with a dumb Devil. Whereas others in their suffer­ings rave and rage against God. Cluverus (an Author of good credit) reports from eye-witnesses this sad story. That in the year 1632. there lived in the borders of Muscovia, a Nobleman, a gatherer of Tribute, by Name Albertus Pericoscius; whose manner was, when poor men could not presently pay their Taxes, to di­strain upon their Cattle, and drive them to his own home. It happened that this man lost all, or most of what he had in one night; which when the wretch heard, he ^* raged, and discharged his Gun against Heaven, breaking forth into these blasphemous speech­es. Let him that killed my Cattle, devour them: If thou wouldst not let me eat them, eat them thy self. Upon these furious barkings against God, there fell some drops of Blood: and this wretched man was turned into a black Dog, and howling, he ran to the dead Cattle, and began to feed upon them.

Thirdly, not offensive or injurious to others, though they learn to suffer evil, yet not to do evil; no not to their Persecutors, rendring evil for evil, nor reviling for reviling, but contrarywise blessing. The new nature hath armed them with defensive, not with of­fensive armour. Saints are not Bears, nor Lions, nor Bulls, but Sheep; who take much, do no wrong. They have taken out that lesson from their Master, Mat. 5. 44. Love Enemies; bless, do good, pray for them. Thus Christ melted over Jerusalem, the slaugh­ter-house of himself and his Saints. He called Judas Friend and not Devil and prayed, Father forgive them, &c. And for deeds, he healed Malchus's Ear washt, [Page 112] Judas's Feet, &c. His people in all ages have in some sort resembled him in this property. Abraham rescu­eth his Nephew Lot, that had dealt so discourte­ously with him. Isaak expostulateth the wrong done him by Abimelech and his Servants, and forgiveth and feasteth them: Jacob was faithful to Laban, who chang­ed his wayes ten times, and ever for the worse: Jo­seph entertained his malicious Brethren at his house; and whereas their malicious hearts misgave them, that he rolled himself upon them thereby: Gen. 43. 18. i. e. took the advantage against them to crush them; he feasted them on purpose to be reconciled to them. Moses stands up in the gap for those that had so soon forgotten him. Joshuah marcheth all night, and fighteth all day, for the Gibeonites, who had deceived him. Samuel pray­eth (and God forbid he should do otherwise) for an un­grateful people, that had rejected him. David put on Sack-cloth, he wept and fasted, when his Enemies were afflicted: he spared Sauls Life, and afterward Shimei's, when Abishai's [...]inger even itched to be taking off their heads. Elisha set bread and Water before the Syrians that came to surprize him: and provided a Table for them that had provided a Grave for him. The Disciples were sollicitous of the Salvation of the Pharisees, that had accused them to their Master: Ste­phen prayed heartily for his Persecutors, and prevailed, as Augustine thinketh for Pauls conversion.

Fourthly, Not wrathful, or revengeful. Peter must put up his Sword, if he mean to be Christs Disciple. Christians must not so much as grudge one against ano­ther, Ja. 5. 9. [...], is to groan, as they that have a great burden (so render'd, 2 Cor. 5. 4.) unless they will be condemned, for the Judge standeth at the door as ready to right them; as if they retaliate, they leave [Page 113] him nothing to do unless it be to turn his wrath from their Enemies, on whom they have been avenged al­ready, upon themselves for their sin of self-revenge Rom. 12. 19. is full. Avenge not your selves, but rather keep the Kings peace, and so give place to wrath, i. e. to the wrath of God, ready to seize upon thine adver­saries, if thou prevent not by an over-hasty revenge of the wrongs done thee; for it's written, [vengeance is mine] mine Office and Royalty. Is it safe to invade his part? to justle the Chief-Justice out of his seat? No­thing less. Valentinian the Emperour, on his Death­bed, said, of all his victories one comforted him, that he had overcome his worst Enemy, his naughty and passionate heart. Joseph accused by his lewd Mistress either pleads not, or is not heard: He knew that though he suffered for a Season, God would find a time to clear his innocency, and he was not deceived. Mo­ses complained not, but was silent, when wronged by Aaron and Miriam, God therefore struck in for him, and struck Miriam with Leprosie; Aaron escaped by his Repentance. They have Christ an Ensample, 1 Pet. 2. 23. when he suffered, he threatned not, &c. to give ^* reviling for reviling, what is it but to wash away dirt with dirt? In revenge of injuries, he is the loser, that gets the better. Hence the Apostle disgraceth it, 1 Cor. 6. 7. with a ^d word that signi­fies disgrace or loss. When any one provokes us, we use to say, we will be even with him: There is a way whereby we may not only be even with him, but a­bove him, viz. forgive him, feed him, Rom. 12. 20. the ^e word is feed indulgently, as Birds their young, or the Nurse her little Child, or as a man his Friend [Page 114] at Table, carving to him of the best. Ah this is a no­ble way of revenge indeed.

Fifthly, Not peevish and fretful, but of a mild and placid temper. A morose frame is unsuitable to a Christian, who is commanded to be kind and courte­ous; following his Master, who was affable in his car­riage and deportment. 1 Pet. 3. 8. [courteous] ^f the word signifies affable, easy to be intreated, and fit for converse, who studies to do things friendly and accep­table unto others. This the Apostle saies, is true Heavenly wisdom, Ja. 3. 17. tractable, docile, not as an Horse and Mule, that must be ruled with rigour, not with reason. Christianity is no Enemy to courtesie (as some would perswade us) but includes it, see the prac­tice of holy ones this way in Abraham and the Hittites, Gen. 23. Boaz and his reapers, Ruth. 2. the Angels, and the Apostles salutations; the Primitive Christians in their sweet and engaging carriage, by which they drew the Observation and admiration even of their E­nemies. A pleasant, open and free Conversation is much more winning and prevailing, than a morose, reserv­ed, froward frame.

Application.

And is it not thus with the poor ones of Christ? Are they not Sheep as much in this, as in any thing? Are not their distresses many? Psal. 34. 19. are they not hunted on every side by sundry Adversaries? All the malignities of other Creatures meet in the Churches Ene­mies. It's well there is a delivering God, else [...]twere enough to sink one to consider how surrounded. But as no Nation had more poisons than Egypt, none more Antidotes: So nothing exposes more to troubles than true piety, nothing carries through more and better than it. But see the particulars.

Not to stay upon the Lions and Bears of Heathenish Persecutors, which have cast out a whole Sea of blood, to drown and swallow up the Churches of Christ: such as the Emperours persecutions of old, and the Turk since them: though some of the poor ones of Christ have these last years felt the insolencies and cruelties of those savage Heathens in the Americane world. We will mention

First, The Wolves of more dissembling and more kindly pretending Persecutors; such as persecute under a show or pretence of Religion and Zeal to God. It would be almost incredible to mention what Authors report of the Primitive Persecutors. Under Dioclesian, the ^* Author of the tenth persecution 1700 Christians are said to have been slain in one Moneth, among whom was Serena the Empress. Those Ten Persecutions were so cruel, that Hierome writes in one of his E­pistles, that for every day in the year were murdered 5000, excepting only the first day of January. But consider the Arian Hereticks, when once they had got head and power, how extremely raged they? What havock made they of Christs Lambs? Save that this al­so is almost forgotten, because of the outragious fury of the Romish Crue. In that horrible Parisian Butchery, Thirty Thousand Protestants were basely murdered in one Month, Three Hundred Thousand in one year. Stokesly Bishop of London, boasted upon his Death-Bed, that he had been the death of Fifty Hereticks (so he called them) in his time. His Successor ^m Bon­ner [Page 123] was called the common Cut-throat and Slaughter­slave General to all the Bishops in England. That is cruel beyond parallell, which is reported of the Chri­stians in Calabria, Anno. 1560. about Eighty Eight of them shut up together, as in a Fold, the Executioner comes and takes one, blindfolds him with a Muffler before his eyes, and so leads him forth to a larger place, where he commands him to kneel down, and that being done, he cuts his Throat, and so he leaves him half dead, and with his bloody knife and muffler comes to the rest, with his Arms bloody up to the El­bows, &c. till he had thus murdered them all. The kindnesses of these Catholicks in Germany, Ireland, Piedmont, &c. are still fresh in many mens memories. They have indeed used all subtilty also with their Cru­elty, but yet their rage hath appeared violent.

Secondly, The Foxes of Hereticks and Schismaticks, whereby the Churches of Christ have not a little suffered in all ages. The Schisms among the Jews, whereby they were divided into Pharisees, Sadducees and Essens tended little to the furtherance of their Religson, much to the trouble of each party from the other. In the Pri­mitive times how soon did Heresiarchs rise up to im­pede the progress of the Gospel? It is the opinion of some that Christ called Herod Fox, Luk. 13. 32. part­ly on this account, because he was a Sect-Master, that had forged some novelty in Religion, or added some new article to be believed. Conferr Mat. 22. 16. and Chap. 16. 6. with Mar. 8. 15. But to return to the Primitive Gospel-times. 'Twas an excellent saying of Tertullian ⁿ Wasps make combs, but they are empty ones; and so Hereticks make Churches, but they are [Page 124] void of Truth. In all ages Sathan hath stirred up such to hinder the progress of Truth, and create trouble to the Professors and especially Preachers thereof. Thus Ebion and Cerinthus in the beginning, and the Gnosticks even in the Apostles daies. Luther found no small stir from the Anabaptists, in the beginning of the Reformation in Germany; Calvin at Geneva found much opposition from Servetus, Gentiles, &c. And it was none of the least cause of our disappointment of what was honestly designed of Reformation in our daies, that we so soon crumbled into divisions, and subdivisions, to the no small scandal both of the weak and of the wilful opposers also. These are they who most Expositors understand by the Wolves mentioned, Act. 20. 28. not so much bloody Persecutors, as pernicious deceiv­ers and Hereticks. Some there in stead of grievous, translate fat Wolves, a fit Epithet for deceivers, who fat themselves with the Blood of Souls. These, as Wolves, are dul-sighted by day, but quick-sighted in the night; are sharp-witted for errour, but dull to ap­prehend the Truth of sound Divinity; and as the Wolf deals gently with the Sheep at first, so Seducers first draw their proselytes into smaller errours, and then into blasphemous and damnable Heresies; and as Wolves are of a ravenous disposition, and unsatiable; so Seducers hunger after gain, Rom. 16. 18. and thirst after the blood of Souls.

Yea, Thirdly, From among themselves often rise up those that trouble the Saints of the Most High God; Some slie Currs, who come indeed in Sheep-cloathing, [...]eigning friendship, and making a show of your great kindnesses, but within are ravening Wolves, who not only worry, but also seek to devour the Sheep. It is often the lot of the Churches of Christ, with Joseph to be sold [Page 125] by his Brethren; like Sampson betrayed by his own ^* Wife, and as Christ their Lord, delivered up to his Enemies by his own Disciple. And this also he hath foretold his People, Mat. 10. 21, 35. fully ac­complished in the year 1546 in one John Diazius a Spa­niard, by the great goodness of God converted by reading the Scriptures to the Protestant Profession, and therefore basely murdered by the procurement of his own Brother Alphonsus at Neoburg in Germany. Of one Filmer witnessed against by his own Brother at the insti­gation of Dr. London, ye may read in Fox's Act. & Mo­num. as also of one Woodman delivered by his own Bro­ther into his Enemies hands. [And the Father the Child] Exemplified in Philip the second, King of Spain, who said he had rather have no Subjects than Hereticks as he called the Protestants; and out of a bloody zeal, suffered his Eldest Son, Charles, to be murdered by the cruel Inquisition, because he seemed to favour the Protestants-side. Add but one more, Mr. Julius Pal­mer, in Q. Mary her Reign, went to Evesham in Glo­cestershire to his own Mother, hoping to obtain a Le­gacy left him by his Father; when he came kneeling down to crave her blessing, She said, Thou shalt have Christs curse and mine wherever thou goest, for thou dost not believe as thy Father and I, nor as thy Forefathers, but art an Heretick; and therefore get thee out of my House, and out of my sight, and never take me for thy Mother more. Fagots I have to burn thee, but no Money for thee, &c.

Yea, Fourthly, Poor, Little, Small, Vile and Un­worthy Fellows, that are accounted good and fit for [Page 126] nothing else, can yet take a liberty to rage against the poor Lambs of Christ. How doth every daies expe­rience verefie in our eyes, what David found in his dayes, Psal. 35. 15. the abjects gathered themselves to­gether against me; ^o [abjects] the Hebr. word is va­riously rendered there; the Greek and Vulg. Lat. trans­sate it the Scourges, alluding (as Ainsw. thinks) to the scourge of the Tongue, Job. 5. 21. or those that are worthy of the lash, thinks Dr. Hammond; the Chald. and Arab. read it wicked, because these are worthy of stripes, Deut. 25. 2. we [...]itly translate it ab­jects, base fellows, men of no name or repute, Job. 30. 8. whose Fathers were scarcely fit to be Dog-keep­ers, Job. 30 1. or scarce as useful as a Dog could be; yet now their Sons can scorn and contemn me; they tear me, saith David, my name, my credit, all that is dear to me. The basest can mock, as Tobiah the Ser­vant, Neh. 2. 10. Usually none more malapert and saucy than such base ones, who will say what they dare, and dare say what they will; and these are sit instruments to be set a work and imployed in what they that have any dram of modesty left, dare not be seen or heard in. Thus the idle Persons that have nothing to do, but to sit in the Streets, if they can but get a Cup in their heads, are fit to reproach the Servants of God, Psal. 69. 12. see Lament. 3. 14, 63.

Shall we need speak any thing of the Eagles, Ravens and Crows, whose great design is, if not with the Ea­gle to carry them quite away at a stroke; yet to pick out their Eyes, that then they may devour them at pleasure; take away the means of knowledge, slay or silence, or banish their Ministers, and then make sport with the people. The greatest rage of Enemies in all [Page 127] ages hath been against the Ministers of Christ; whoe­ver escape be sure let them suffer; the troublers of Isra­el, the Trumpets of Sedition, &c.

The storms also of penal Laws have mostly fallen upon the Saints of God. If any danger befall the Ro­mans, presently away with the Christians to the Lions. ^p Acts of Church and State were against Christ, are against those that are Christ's, People, and Princes. Thus Dr. Boote understands, Isa. 53. 8. which we translate, he was taken from Prison, and from Judg­ment, he understands, he was taken away (i. e. put to death) by the People, and by the Judgment or Ma­gistrate, as speaking the importunity of the People in pressing the powers to condemn him, and take him out of the way. Let those that can, consult him; ^q And when they flee to the Law for shelter, often are they there held, and there pilled. Paul's appeal to Caesar, though it lengthened his Life a while, yet expo­sed him to Death by his cruel Edicts.

The sum of this is, that it's bad fetching the marks of the true Church, from the Market, as the Roma­nists do; who make the peace and prosperity of their Professours great arguments to bring over converts to them; the contrary whereunto is true; and that pic­ture of the Church given by Luther (in the place ^r quoted in the margin) is drawn to the Life, and aptly fits our present discourse. If any one, saith he, would take the Churches picture, let him take a silly poor Maid, sitting in a Wood or Wilderness, compassed about with hun­gry Lions, Wolves, Boars and Bears, with all manner of cruel and hurtful Beasts, and in the midst of a great [Page 128] great many furious men assaulting her every moment and minute: for this is her condition in the world.

Application.

In this also are Saints aptly called Sheep, being sub­ject to many infirmities and weaknesses. The fairest Pomegranate hath at least one rotten kernel. God's choice People have much within them to humble them. 'Tis triste mor [...]alitatis privilegium sometimes to offend. To enumerate their infirmities would be a task too large, seeing the ^* Apostle James saith, chap. 3. 2. in many things we offend all. or stumble; a Metaphor from Travellers walking on stony or slippery ground. The Apostle speaks not of singular individual acts, but of the divers sorts of sins; and he speaketh of those that were sanctified, at least in his esteem, and in the judg­ment of charity, and he puts himself into the number, though he were worthily called James the just. But see we some particulars. And here

First, How subject are Christians to the rott of Here­sie, which is a spreading, an infectious and a killing dis­ease? It spreads over the whole man, and over the whole Congregation quickly. Heresies spread like a Gangrene, ^t 2 Tim. 2. 17. Diodate saith the learned call it Estiomene, which is so contagious that it suddenly spreads it self into the next member, and so by degrees destroyes the whole body; so doth false Doctrine and [Page 134] Heresie, being once admitted into the Soul, presently overruns the parts, and takes the brain, and endangers the whole; and having possessed it self of one of the members of a Church, will spread over all the body, if it be not withstood in time. Errour is exceedingly in­fectious, and for the most part deadly, as the Leprosie in the Head was held to be. Jealousie, Frenzie and Heresie can hardly be cured, saith the Italian Proverb. It is certain that errour is of an encroaching nature; let the Serpent but wind in his head, and he will quickly bring in his whole body. He that saith yea to the De­vil in a little, shall not say him nay when he pleaseth; He that tumbleth down the Hill of Errours, will scarce­ly leave tumbling till he come to the bottom, and will endeavour to draw others with him. How soon were the Galatians unsettled by Seducers and Sect-masters, chap. 1. 6. What ill work made those deceitful work­ers at Corinth in Paul's absence? The Hereticks in the Primitive Churches, how spreading were they? The whole world wondred after the Beast, Rev. 13. 3. And of the Arrians, in the daies of Athanasius, it's said, He was against all, and all against him, and the world groan­ed, wondring at it self that it was wholly become Arrian. The catching nature of errour is wonderful, how men run from one Errour to another, and how this spark of fire kindles all that it comes near. How many in our daies having first suckt in Antinomian tenets, have thence become Socinians, then Anti-Trinitarians, Anti-Scrip­turists, and at last sta [...]k Atheists? And how catching do we find it, through the righteous judgment of God, not stopping the malice of Satan which promotes mens corruptions to the carrying an end of errour? One wicked man spoileth much good, Eccless. 9. ult. he may be as an Achan in an army, as a Jonah in a Ship, a trou­ble-town, a common mischief, a Traitor to the state; [Page 135] especially if he be an eminent man, as Jeroboam that made Israel to sin, and Manasseh filling Jerusa­lem with blood, and causing Judah also to sin, 2 King. 21. 11. and bringing on them that evil threatned, vers. 12. A little leaven leaveneth the whole lump, 1 Cor. 5. 6. spreading the infection of his wickedness, that is more catching than the Plague. Compared to leven in regard both of the Persons self, in that it doth more and more sowre and pollute the Soul, till at last it hath left no place free, if seasonable Repentance prevent it not; and in regard of the whole Congregation, in that it spreadeth further and further in the body of the Church, if timely and effectual opposition be not made.

Secondly, As to the rott of Heresie, so the Scab of unrighteous practices, are Christians much subject to, which also is of a spreading and a dangerous nature. Hi­therto may we apply that of Levit. 19. 29. As errour, so unrighteousness is catching; especially if it be of any in some eminency. Peter cannot dissemble alone, but carries away Barnabas and others with him, Gal. 2. 12. 13. The sins of Teachers, are the Teachers of sins; the sins of men in Authority seem to give Autho­rity to sin. Great mens sins go as seldom unaccompani­ed as their persons: Yea, such mens example is a kind of compulsion, Why compellest thou, &c? 'Twas of the incestuous Corinthian that the Apostle useth that Proverb, 1 Cor. 5. 6. practical unrighteousnness is apt to creep from one part to another: David's sloth to gazing, to lusting, to adultery in the act, to flattery, making Ʋriah drunk, and staid not till it came to down­right murder. So Peter's fear to denying his Master with cursing and swearing.

But, Thirdly, Above all, how apt are even Saints themselves to be heated in their blood, and so lifted up, [Page 136] above themselves with the feaver of pride? Ah! how apt are men to swell, and think highly of themselves, even because by Grace they have received more than o­thers? Good food and good feeding makes much blood, and hence Feavers and Pleurisies many times ensue. I knew a man whose many, and those dangerous, Di­stempers Physicians said were occasioned ^* by the good­ness of his Liver, which did sanguifie much, and he be­ing a free Eater, often fell into Feavers, &c. Pride, like the thistle, grows in the best Soil. Not only those that knew not God, but such also as he had done much for, too often forget him and themselves too. Israels pride testified to his face, Hos. 5. 5. 'tis the great master-pock of the Soul. Though the Apostle saith knowledge puffeth up, 1 Cor. 8. 1. Yet, Pride usually flows from ignorance.— They have not known the Lord, The Pride of Israel testifieth, &c. The Laodiceans were therefore proud, because ignorant, thou knowest not that thou art wretched, &c so those question-sick Phantasticks were proud, knowing nothing, 1 Tim. 6. 4. And the Apostle would have his Romans not be ignorant, lest they should be puffed up, Rom. 11. 25. Miriam's pride was great, Numb. 12. 2. and it testified to her face, vers. 10. and Hezekiah's too, 2 Chron. 32. 25, 26, 31. As there be white teeth in the blackest Blackmore, so there is a black bill in the whitest Swan; but Hezeki­ah's ^* pride humbled him the more, vers. 26. as God gives his People to be gainers by their sins; whence that paradox of Augustin's, My sins in some sense do me more good than my graces; for they make me afterward more humble, careful, more thankful for a Saviour, more merciful to others, more desirous of the state of Perfecti­on, [Page 137] &c. Pride did early bud in the World. The first act of the first Creatures, Angels, of them that fell, was pride, say some. And there are that probably not unfitly think, that it had much influence on Eve, Gen. 3. 6. Even in Christs Family it too much prevail­ed, Mat. 18. 1. Mar. 9. 34. Paul speaks his own danger, 2 Cor. 12. 7. That Revelations of Divine My­steries should be puffing up, is sad; Yet, as Ezekiel, lest he should be lifted up with his many rare visions, is frequently called Son of Man, to put him in mind of his mortality and miserable condition; so had Paul a Thorn in the Flesh, a corruption edged with some temptation, left he should be exalted. If Paul had not been buffeted, who knows whither he would have swollen? He might have been carried higher in con­ceit, than before he had been in his extasie. This Thorn in his Flesh was a mean to let out the Impostu­mated matter of pride out of his heart. And he that had found the evil of it in himself, forewarnes others of it, Rom. 12. 3. 1 Tim. 6. 17. not to think, not to conceit highly of themselves. Even Church-Officers may be in danger hereof, 1 Tim. 3. 6. and Church­members too; to be proud of the gift of God, the Blessings of God, the helps afforded us by God, Health, Wealth, Credit, Authority, &c. is bad; but O! to be proud of the Graces of God, how sad?

And O! that, Fourthly, We could not say, that the Sheep of Christare very subject to the Giddy, to turn round, to be unsettled, and unconstant; But alas! sad experience too much attests it. How Childish are many Professours, ever learning, never able to come to the knowledge of the Truth. It's much to be lamented that what Paul speaks of the effect of the Ministry, is no more evident in too many, Ephes. 4. 14. The craft and [Page 138] cogging of men, how doth it carry too many about with every wind of Doctrine? Many mens heads are so big, that they are too heavy for their bodies: so much wind in them that it carries them about like wind-mills, which way soever the Wind sits. They are like a feather or froth upon the water, wherried about with every puff of wind; unstable Souls, as Peter calls them, 2 Pet. 2. 14. simple that believe every thing, like So­lomons simpleton, Pro. 14. 1. Giddy hearers that have no mould, but what the next Teacher casts them into; being blown like glasses into this or that shape, at the pleasure of his breath. God's Temple had two Pil­lars, Jachin and ^* Boaz; so should the Saints of the Most High, who are his spiritual Temple, in him is strength, that is Boaz, and therefore, he will establish his, that is Jachin. For the present, (saith Trap in loc.) they have strength in themselves, (i. e. put into them by God,) and for the future, God will so direct and stablish them with his Grace, that they shall never wholly depart from him. See Rev. 3. 12. this should perswade them to be stedfast now, 1 Cor. 15. ult. ^* that they be established in the present truth, 2 Pet. 1. 12.

Lastly, Christians are too apt to be diseased in their feet; not to ^* foot it right as Paul speaks of Peter and the rest with him, Gal. 2. 14. As the way of the Lord is straight, Psal. 5. 8. so should Christians walk straight in that way, Heb. 12. 13. and not halt, nor be weary running the race of his Commandments. It is farr ea [...]i­er to find high talking, than close-walking Christians. Too many alas! soon tire, hot at hand, and soon give out; faint, contrary to the Apostle's advice, Gal. 6. 9. [Page 139] [...], give not in as tired jades; not slack our pace in Religion. Ambrose observes of the Figg-tree, ^* that the Fruit falls, to give way to the leaves: Such are they that begin in fruit and end in leaves; weary of well-doing, and so lose the things which they have wrought, Jo. 2. 8. It's a shame for Christians to faint in waies of truth and holiness, seeing even the ^a O­rator saith, it's dishonourable to faint in the search of that, which being found will more than pay for the pains of searching. Caleb was not discouraged by the Giants, therefore he had Hebron the place of Giants, Josh. 14. 12. 13. so they that faint not in the way to Heaven, shall inherit Heaven.

Application.

And ought not Saints, the Sheep of Christ, be very useful in their generation? They are, or ought to be a publick good; what they have, and what they are through Grace, they are and have to be there withal doing good. ^d A good man is a common good. They are useful to God, to men.

First, to God. Not that the Lord hath any need of their service, who can exalt his own Glory, both in his power and in his greatness, by what Creatures soe­ver he pleases; and therefore can make small flies ve [...] the Egyptians, and lice devour a proud King; and e­ven greedy ravens to feed an hungry Prophet, 1 King. 17. 4. 6. God hereby shewing not only what care he takes of his, to supply their wants in their greatest diffi­culties and streights: but also that to that end, he can alter and change the nature of Creatures: and make those Birds that are cruel to their own young, and [Page 144] mind feeding only themselves, Caterers for his when he appoints them to that office. Tho, Isay, God hath no need of any service from any of his, yet is he pleased to make use of their service, and he expects service from them. To this end are they new-made, Ephes. 2. 10. When he brought Israel out of Egypts Bondage, he had a ser-vice for them to observe and keep, Exod. 12. 25. so when he saveth his out of the hands of his Enemies, it is, that they may serve him, Luk. 1. 74. Hence Saints and Servants of God, are as terms convertible in Scrip­ture; he expects that His being called out of darkness in­to his marvellous light, should shew forth his Glory, 1 Pet. 2. 9. a people purchased on purpose to shew forth his vertues. The Greek ^* word signifies publickly to set forth, and so to excite others to glorifie God. Saints must preach forth the vertues of God by their suitable practices. The picture of a dear friend should be hung up in a conspicious place of the house, to be seen of all; So should Gods holy Image and Grace in our hearts and lives. ^* Hierome saies he did love Christ dwelling in Augustine: So ought Saints to walk, that others may see and love Christ dwelling in them. It's true, man by all he does can add nothing to God. Eliphaz's question strongly asserts this, Job. 22. 2. God was God as much before there was any Creature as ever since the Crea­tures were; therefore Creatures can add nothing to him. Psal. 90. 2. Even our Worship he hath no such need of, Act. 7. 25. he that gives all things to all men, needs nothing of any man; not only our gifts and parts, but even our holiness and graces, do not make us necessary unto God. God may say to the Great ones of the Earth, I have no need of you; so to the rich: Yea, to the Godly and the holy, I have no need of you [Page 145] neither. Wherefore whatsoever God requireth of us, he aimeth at our profit or good, not his own. Yet is he pleased to esteem as if he received a revenue of Glo­ry from his people, Psal. 50. 23. Though he be the God of Glory, Act. 7. 2. though his Glory be as him­self, Infinite and Eternal, and therefore not capable of our addition or detraction, (the Sun would shine, if all the world were blind) yet to try how we prize his glo­ry, and what we will do for him, he hath declared, that he accounteth himself made glorious by his, when they conceive of him above all Creatures, and shew forth his praises. Though the poor ones of God, best of any, apprehend Him as El-Shaddai, the self­sufficient, and all-sufficient God, as having need of no­thing besides or without himself: Yet they, that in their measure are like spirited with David, after Gods own heart, will do all his wills, Act. 13. 22. i. e. serve out the will of God in their generation, vers. 36. viz. as Beza opens that expression, ^e make God's will their mark to aim at in all they do.

Secondly, to men are Saints useful; To others, to themselves. To others, and that to good, to bad men. To good men, First, by their prayers, by which they many times advantage one another; when at a distance, can thus reach each other; Herein the weakest Saints in parts may be useful to the highest and most richly furnished. Hence Paul so often and so earnestly recommends himself to the prayers of the Saints, Ephes. 6. 18, 19. Col. 4. 3. 2 Thess. 3. 1. e­specially see Rom. 15. 30. which is one of those passages in Paul, ^f than which there can nothing possibly be [Page 144] [...] [Page 145] [...] [Page 146] imagined more grave, divine, excellent, saith Beza. Strive even to an agonie. Pray for me, I say, pray for me, said Father Latimer. Pray for me, pray for me, for Gods sake pray for me, said blessed Bradford. Paul speaks of the Spirits supply to come in this way, for the furtherance of Salvation, Phil. 1. 19. Luther in the year 1540 pray'd for Melancthon well, falling sick at Vinaria, as he was going to the meeting of the Mini­sters of Haganaw upon the Rhine, and Melancthon con­fessed that if Luther had not come, he had dyed. My­conius also was wont to say, that Luther obtained this for him by Prayer, that he should out-live him, as he did six years. Indeed of him it became a Proverb, Iste vir potuit apud Deum quod voluit, that he could do what he would with God. Hence it is a dreadful thing to be shut out of the Prayers of the People of God, especially his Prophets, Jer. 7. 16. and 11. 14. and 14. 11. and a signal mercy to be interessed in their prayers, Gen. 20. 7. Job. 42. 8. Hence 'tis that the Saints of the Most High can in their measure still say, as David, Psal. 109. 4. ^g word for word, but I prayer, as if he had been made up of it, or minded little else.

Secondly, by their exhortations. These are as Spurs in one anothers sides, by which they drive for­ward in the waies of God. Exhort one another daily, Heb. 3. 13. The same word [ [...]] signifies to exhort and to comfort; hereby they comfort one ano­ther by their mutual exhortations; this way the fee­ble knees are strengthened, and the hands that hang down. What refreshings have many of the poor ones of God found from the advice and counsel they have [Page 147] had from one another? Hence they ought to consider one another, &c. Heb. 10. 24. study one another's case, the causes and cure of their spiritual maladies and distempers, being sollicitous of one anothers welfare: to whet, Sharpen, and ex [...]late, to set an edge on one another, as boars whet their tusks one against ano­ther, saith Nazianzen. 'Tis no easie matter indeed to give or receive counsel, advice, reproof especially, as they should be given and taken; the more heed should be taken therein. David knew such faithful dealing would be far from injuring him, Psal. 141. 5. He thought the better of Nathan for so roundly reproving of him, 2 Sam. 12. and made him of his Council, 1 King. 1. Peter thought the better of Paul for dealing with him so plainly at Antioch, Gal. 2. and maketh honourable mention of him and his writings, 2 Pet. 3. Though the Truth is, this is not every ones case to be able to take kindly a rebuke, though given in ten­derness. It were to be wished that that Character gi­ven of Gerson (that great Chancellor of Paris) were to be given of many others, that have more clear discoveries of Gospel-light and truth than he had, viz. ^h that he rejoyced in nothing so much as in a friendly reprehension. In that 141 Psal. we read it shall be an ex­cellent Oil, Hebr. an Head Oyl, such as they poured on their friends heads, when they would speak them most welcom, which was wont to be of the best. [It shall not break my head] or, let him not let it fail my head, let him not cease to do me this good office daily; I shall count it a courtesie, and requite it with my best pray­ers Dr. Tailor Martyr told his Friends, that God had provided gra­ciously for him, to send him to that Prison, where he found such an Angel of God as Mr. Bradford, to be in his Company to comfort him. [Page 148] for him in his greatest necessity, yet my prayer shall be, &c.

Thirdly, By their Example, being patterns and provocations to good, one to the other. They kindle each other into a flame, and add strength and encou­ragement to each other. Jer. 50. 8. [As He-Goats before the Flock] i. e. ⁱ go before others by your good example. Sheep are fearful, and therefore go behind; Goats are not so, and therefore go before. They that have received most strength from the Lord, should encourage others by their forwardness. I cannot here but hint that note of one of our own on that Text. There is good hopes, saith he, that we are going out of Babylon, when the He-Goats go before the Flock, when men of publick place and authority are active for Reformation. And is not the contrary true also? It's not the duty of Ministers alone (though much theirs because of that place they stand in to the Lord and his People) but of all else that are Christians indeed, espe­cially as they are intrusted with any excellency, whe­ther of gifts; graces, or authority in Family, &c. in all things to shew themselves a pattern of good works, Tit. 2. 7. The word is observable; ^k it signifies a form made by engraving, impression, or any kind of beating, such as we see in stamps, seals or signets. Chri­stians must be such a thing as makes the stamp on the Coin; their carriage should be ensamples, so is the word rendred, 1 Thess. 1. 7. 1 Pet. 5. 3.

To evil men Saints are, or should be profitable. They are a general good, and that even to those that [Page 149] are not good, neither before God, nor to them. They avert Judgments from them, they procure blessings for them, Job. 22. ult. read it either as we, he shall deliver the Island of the innocent, or as others, the inno­cent shall deliver the Island; or as others, ^l he shall deliver him that is not innocent, him that is guilty. They are useful to the wicked,

First, By their presence; 'tis for their sakes that many a vile person enjoys the good things of the Earth and the Heavens. Their presence staves off Judgments, which come storming down upon the ungodly, as soon as these are removed. Lot's presence kept Sodom from burning, no sooner is he out of it, but it is on a flame. One man that was a man indeed, i. e. in favour with God, &c. might have saved Jerusalem, Jer. 5. 1. Di­ogenes is said to have sought for a man in ^* Athens with a Lanthorn and Candle at noon-day; so might the Pro­phet in Jerusalem, and not have found one; despised Godliness had been Jerusalem's preservation. Judg­ment comes in like a Land-flood, when these Flood­gates are removed. When Augustine was taken to Heaven, Hippo was taken by the Goths and Vandals. When Luther dead, Germany was overrun with Idola­try and villany: as Heidleberg was plundered by the Spaniards when once Pareus was laid asleep. God would not so much as look on the wicked in a way of mercy, but for his Peoples sake among them; 2 King. 3. 14.

Secondly, By their Counsels and instructions, by [Page 150] which they are often the means of Conversion to them; turning them from sin, and bringing them to Repen­tance; an happy way of profiting, by saving them. This is much of a Ministers work, 1 Tim. 4. 16. yet ought it to be the care and endeavour of other Saints too. This will be much their honour as well as com­fort that they bring any to Righteousness, and so shall shine as Stars in the Firmament.

Thirdly, By their prayers and intercessions for them; Job. 22. ult. pureness of hands] ^m the sign for the thing signified, the gesture for what is done in that ge­sture. The lifting up of hands is a gesture in prayer, and the lifting up of pure hands notes the purity of pray­er, 1 Tim. 2. 8. this the sense in Job, it shall be deli­vered by holy prayer, or when thou prayest holily: yet this must not be taken without a caution: 'Tis not the Priviledge of Saints alwaies to deliver those that are not innocent; though often such dignity is afforded his people by the Lord, and which none are afforded but Saints, to be Saviours and Deliverers of a people among whom they dwel. God gave Zoar to Lot, and all the Souls in the Ship to Paul, Act. 27. 23, 24. God hath given thee ⁿ &c. they owe their safety to thee, to thy prayers, to thy Company. So God gave the guilty Israelites to Moses. But it is not Universally true; the Lord hath given express exceptions to this rule, Jer. 15. 1. Though Moses and Samuel stood before me, yet my mind could not be toward this people. Moses that Chancellour of Heaven, who not only ruled with God, [Page 151] but overruled, Exod. 32. 11-14. Numb. 14. 19, 20. and Samuel mighty in prayer, 1 Sam. 7. 9. called there­fore Pethuel, Joel. 1. 1. saith R. Solomon, that is a God­perswader. See to Ezek 14. 14. Yet often Saints do thus; Moses, Psal. 106. 23. for want of such an one God complains, Ezek. 22. 30.

To themselves chiefly are the Saints of the Most High profitable or serviceable. Job. 22. 2. He that is wise may be profitable to himself. The Heb. word signi­fies to understand, to be prudent; and, by a Metony­mie, to be happy, or to prosper, because usually affairs succeed well and prosper in the hands of wise men, hap­piness usually follows true wisdom. All wisdom is not profitable unto men, for there is a wisdom of which the Scripture saith, that God will destroy it, 1 Cor. 1. 19. and there is a wisdom that is earthly, sensual and devillish, Ja. 3. 15. there are a sort of wise men whom the Lord will take in their craftiness, 1 Cor. 3. 19, and there are wise men whose thoughts the Lord knoweth to be but vain, vers. 20. none of these can men profit themselves by, but there is a spiritual Wisdom, and that will bring in profit indeed. He that is guided by Holy and Godly Wisdom, shall reap the benefit and eat the Fruit of it. This the Scripture attests largely, and glad experience too evinces it. See Pro. 9. 12. ^o Men profit not God but themselves by their holiness, they labour not in vain: so false and injurious to God is the evil report of those worse men, Mal. 3. 14. We read in Scripture of some good men as rich as, yea, more rich than many o­thers; though God will not have it alwaies so, that ho­liness may be beloved for it self, and that his may appear not to love him for gain: Yet God had but a little be­fore [Page 152] appealed to their own experience that he was not wanting to them for any thing they did for him, Chap. 1. 10. And the Apostle assures us, 1 Tim. 4. 8. that Godliness is profitable unto all things. ^p Whatsoever drops out of any promise of the Gospell, falls into the lap of a Godly man. The promises are his, and there­fore the good of the promise is his. The truly Godly lay up a good foundation for themselves, 1 Tim. 6. 19.

Application.

In this also are the Saints of the living God like Sheep, who by bringing forth, and bringing up others into the Fold of Christ, enlarge his Flock, and thereby his revenue of Glory and Praise. They that are bar­ren, or have a miscarrying Womb, appear little to be of Christs Flock; no more than Israel was Gods vine, when it brought forth grapes to it self, and is therefore called an empty vine; Hos. 10. 1. so men that draw Disciples after them, Act. 20. 30. not that they might win them to Christ, but tye them to themselves, are deceivers, and speak perverse things. But they that have the Spirit of Jesus Christ indeed in them, O how would they endeavour to bring over others to the obe­dience [Page 158] of Christ? It is said of the Pharisees, Mat. 23. 15. ^x that they compassed Sea and Land to make one Proselyte, that is, they took great pains, moved every stone, to bring over Disciples to themselves. But the Disciples of Christ long and labour to bring over, not followers of themselves, but Disciples of their Lord; or if followers of them, yet only as they are of Christ, 1 Cor. 11, 1. The Spouse her Teeth, ye heard from Cant. 4. 2. are compared to a Flock of new shorne, washed, and fruitful Sheep: Now what are these Teeth? Interpreters, especially understand by them, the Pastors and Ministers of the Churches: which are compared to eyes, vers. 1. as being Seers, (so called of old) and here set out by Teeth; so the Chaldee Paraphrase plainly mentions the Priests and the Levites which offered their oblations, and did eat of the Flesh of the Sacrifices, the Tythes and First­fruits. And truly the Ministers of the Gospel are as much concerned, whose care it must be to bring many to God, whom they may one day present with here am I, and the Children whom the Lord God hath given me. Paul shews himself a worthy instrument of God this way, 1 Cor. 9. 19, 20, 21, 22, 23. ye find him there all for gaining, but it is them, not theirs. The Greek word [ [...]] there so often used and rendred [gain] hath two Etymons given it by learned men; it is, say some, quasi [...], because it delights the hearts: Paul's heart was much taken up with, and delighted in this work: Hence in those verses he harps so much on that string, out of a strong desire of winning Souls to Christ. Others observe that [...] (from whence this verb) signifies guile and craft as well as [Page 159] gain, even such craft as is that of the Fox, which is hence called [...]; of which Creature it is storied, that when he is very hungry after prey, and can find none, he lyeth down, and feigneth himself to be a dead car­kass, and so the fowls fall upon him, and then he catch­eth them: Even so say these, must Ministers deny themselves, that they may gain their hearers. They turn themselves into all Shapes and Fashions, both of Spirit and Speech, that they may gain Souls to God, striving to be [...], as the Athenian Oratours were called, i. e. people-leaders. Thus Paul shews his zeal also for God towards the Galatians, Chap. 4. 19. when he puts on the Person of a most affectionate Mo­ther; calling them little Children, embryos, new form'd in the Womb, of whom he did [...], which word signifies not only that pain that is in bringing forth a Child into the world, but also all that loathsomness, and sickness that Women endure whilst they go with Child. Never did any sick Mother more desire to see the Man-child, that sticks in the place of breaking forth of Children, than Paul did to see Christ formed in these Galatians, viz. that they might seek for Salvation by him alone. And as here he personates the Mother, so elsewhere the Father, 1 Cor. 4. 15. Philem. 10. he will be any thing, Father, Mother, Nurse, and what not? that their Souls might thrive. Thus Cyprian called Caecilius (that converted him) novae vitae parentem, the Father of his new Life. And Latimer saith as much of his blessed Saint Bilny, as he called him. 'Tis to this sense that most understand, Numb. 3. 1. Aaron's Sons by Nature, Moses's by educati­on and instruction, because Moses ^y taught them the Law, say the Rabbins, and adopted them as his, and so instructed [Page 160] them. 'Tis usual in Scripture for Disciples to be called Children, see 2 King. 2. 5, 12.

But not only Ministers as such Design the begetting and bringing forth of others to Christ, but even pri­vate Christians too would feign be at this work; in their station and place speaking of the good things of God, and what they have found of sins sinfulness, and God's grace and tenderness. David would tell what God had done for his Soul; Psal. 66. 16. ^z Christiani­ty is no churl; loves not to eat its morsels alone; would that others should have experience of the same Grace. Aquila and Priscilla take Apollos aside, and o­pen the way of the Lord more plainly and more fully unto him, Act. 18. 26. true grace is diffusive; hence compared to fire, water, light, wind, &c. to spices and Aromatick Trees, that sweat out their precious and soveraign Oyls for the good of others. Apollos being helped by others, helps others, vers. 27. he was not of those that had rather praeesse than prodesse; nor of those that chuse proficere rather than prodesse, to inform them­selves rather than to instruct others, to know than to teach; yea, he had rather be an Angel for Ministry, than a Seraphim for illumination. Paul could have been content, yea, and desirous too, that not only King A­grippa, but all that heard him, were as he, those his bonds excepted, Act. 26. 29. Saints endeavour to bring in others to Christ,

First, By their seasonable and well-temper'd re­proofs; shewing them their sin, and the greatness of that sin whereof they are guiltly. Reproofs must be well tim'd, or else there's danger they may lose their [Page 161] effect; sometimes presently, which at other times will rather incense than break the heart. Opportuni­ties should be watcht for this work; Men are wisely to consider whether it may be better done presently, and in hot blood, or more conveniently and profitably at another time; Pro. 29. 11. Eccles. 3. 7. usually when men are in their drink, 1 Sam. 25. 36. or in the heat of passion, Pro. 18. 19. it's no time to reprove. Though we have read of some that even then have spo­ken reproofs to good purpose. Mr. White reports of a Knight not many years since, playing at Tables, his Chaplain standing by, the Knight being angry, swore, the Chaplain reproved him; the Knight swearing a­gain, he reproved him again: whereupon the Knight in much anger turning towards him, said, Who art thou that darest reprove me? The Chaplain answered, Nay, but who are thou that thou darest thus blaspheme thy Ma­ker? The Knight being convinced by this just reproof, retired into his Chamber, and gave his Chaplain Twen­ty pieces for his faithfulness to him. Reproofs also must be well temper'd, as well as seasonable; done in meekness. Though sometimes some warmth be need­ful, yet should it not be scalding, lest persons think it more out of wrath then kindness. Reproof is, though a wholesome, yet a bitter Pill; there is need of gild­ing and sugaring it for the best. As Eliphaz. to Job, if we essay to commune with thee, wilt thou be grieved? Some reproach rather than reprove, little hopes that that will do any good. The Apostles advice is the Spirit of meekness, Gal. 6. 1. no oratory so powerful as that of mildness. Reproofs of instruction, Pro 6. 23 Re­proofs qualified as they ought have mighty force in them to bring People over to the acknowledgment of their sin. Mr. Calamy speaks of Mr. Deering an eminent Minister in Q. Elizabeths time, being at a great feast, [Page 162] had a young Gallant that sate over against him, who a­mong other vain discourses brake out into swearing: Whereupon Mr. Deering gravely and sharply reproved him; the Gallant being impatient of reproof, flung a glass of Beer into his Face: Mr. Deering took no no­tice of the abuse, but wiped his Face, and fell to his meat as before, the young Gallant fell to his old dis­course and swo [...]e again, and Mr. Deering reproved him as before; upon which with more violence and rage he flung another glass of Beer into his Face, but he again shewed his zeal for Gods glory to be right, by his meekness and silent bearing this injury also; at which the young Gallant being astonished, rose up from the Table, fell down at his knees, and asked him for­giveness, professing that if any one had offered him such affronts, he should have stab'd him to the heart.

Secondly, By communicating their experiences, gi­ving others to know what they have found of sins sinful­ness and misery, with the mercies of God surpassing great. Come and I will tell you, &c. Psal. 66. 16. I was thus and thus, saith Paul, and I obtained mercy. Real Christians would not eat their morsels alone, but participate unto others, what God hath freely commu­nicated unto them. This, no doubt was what Lati­mer saith of Bilney, that he desired him to hear his con­fession, it was not surely his barely repeating Credo in Deum, &c which Latimer knew well enough, but it was what he had found God doing to; and upon his heart; for of it Latimer acknowledges, that he there­by learnt more than he had learnt in many [...]ars before. Thus the Apostle 2 Co [...] ▪ 5.

Thirdly, By their holy and shining conversations. There is much conviction in the regular life of those that professe God. Though men should beware not to [Page 163] live holily, for this end that they may be seen of men; yet should they take heed that men may see their good works, for this will engage them to glorifie their Fa­ther which is in Heaven, Mat. 5. 16. It's a vain thing to reprove others of what our selves are guilty; to shew others the danger of sin▪ while our selves venture on it. Quid verba audiam cùm videam facta? One de­sired a Minister to shew him a nearer way to Heaven than he preacht to them, for himself went not that way. But the holy lives of Gods servants have mighty force in them, either to convince, as were Nebuchadnezar, Darius, Dioclesian, &c. or (which is better) to con­vert them that observe them. Justin Martyr confes­seth of himself, that by beholding the Christians piety in life, and patience in death, he gathered their Doc­trine to be the Truth, and glorified God in the day of his visitation. Of one Cecilia a Virgin it is reported, that by her piety, constancy and exhortations before and after Martyrdom 400 were converted. Chryso­stome calls good works unanswerable syllogisms, invin­cible demonstrations to confute and convert Pagans. E­ven Julian the Apostate could not but acknowledge, that the Christian Religion spread by the holiness of the lives of those that professed it. Bede (Hist. Angl. l. 1. c. 7.) mentioneth one Albane, who receiving a poor persecuted Christian into his house, and seeing his holy and devout carriage, was so much affected therewith, that he became an earnest Professor of the Faith, and in the end a Glorious Martyr.

Fourthly, By their cheerful walking: There's lit­tle hope to bring men off from their carnality, wherein they consult their pleasures, by shewing them the seve­rities only of Religion; as if real Godliness were a meer marr-mirth, and had nothing pleasant or sweet in it. The probable and easie way to convince men, is to let [Page 164] them see that Christianity hath the most real sweets; that joy in the Lord is worth that name indeed; where­as all carnal and sinful joy is but a meer mock and coun­terfeit of it; in the midst of which the heart is sad: whereas true Godliness rejoyceth in tribulation, is con­sistent with troubles in the Flesh. The three Worthies could walk in the midst of the fiery furnace as in some pleasant place, when the Son of God was with them. Any place is a Paradise where God is present. What therefore he said flatteringly to his Friend, 2 Sam. 13. 4. may be much more said to thee, O Christian, why art thou lean from day to day, seeing thou art the Kings Son? How often doth the Apostle press to spiritual joy, and that in all states and conditions? Hardly any duty more prest in Old and New Testament, or less pra­ctised. Fitly is Psal. 33. subjoyned to Psal. 32. for as this ends, Be glad in the Lord, &c. so that begins, Rejoyce in the Lord, &c. Plato could tell the Musicians, that Philosophers knew how to be merry without Mu­sick: much more may Gods People. As a Traveller rides on merrily, and wears out the tediousness of the way, by singing sweet songs unto himself: so should Saints, see Psal. 119. 54.

Application.

The People of the most High should in this also be like Sheep; universally holy, holy in every part, all that is in them, all that is of them, all that comes from them, should be consecrate to the Lord's glory. Zech. 14. 20, 21. Calvin translates stalls of the Horses, what we read Bells; these are wont to be none of the cleanest places, and blood though shed in a just war, pollutes a man; the Prophet by these ex­pressions signifying, that nothing should be so common or profane in the World, but should be sanctified to God, when he shall reign in the world. Or by the Horses-bells, or collars, and the pots understand the various states of Christians, who all ought to be equal­ly holy: All the Furniture of the Kitchin, whatsoever had been defiled with the intemperance of men, should be turned to the Worship of God. In war and peace, in meat and drink, &c. men shall be holy to God, and shall follow after holiness. It is the manifest testimony [Page 173] of a Godly mind, when Godliness runs through a man's whole Life, as the woof doth through the web; when ordinary actions ^* are done from a right principle, and to a right purpose. All the Paths of our line of Life must be straight before God. An universality God re­quires in his service, Psal. 119. 5, 6. Aug. saith, the whole Life of a Christian is a holy desire, and this is al­wayes seconded with endeavour; without which af­fection is like Rachel, beautiful, but barren. Yea, a double universality God calls for, of the Subject, the whole heart, and of the object, all thy commandments, all that God requires. A base heart is funambulus virtu­tum, as Tertul. phraseth it; he hath a dispensatory con­science; his obedience is partial, as such as goeth in a narrow tract, it extendeth not to the whole Law, and is therefore lost labour. There must be in every true Christian, tom, integrity, that there be nothing want­ing, no defect of parts, and Josher, ^l a correspon­dency in words, works, to the rule of Gods word. But to particularize,

First, All the parts must be for God, Heart, Head, Hand, Foot, &c. Heart must be holy and wholly for God, or nothing will be as it ought: this God calls for in the first and chief place, Pro. 23. 26. Even among the Heathens when a beast was cut up for Sacrifice, the first thing the Priest lookt upon, was the heart, and if the heart were naught, the Sacrifice was rejected: As the Heart is by nature corrupt and polluted, the Lord will have none of it; yet, till the heart be re­newed and given to the Lord, he will accept nothing can come from man, Isa. 29. 13. of the Heart God saith to us, as Joseph to his Brethren concerning Benja­min, [Page 174] Gen. 43. 3. Ye shall not see my face, except he be with you. For this God wisheth, Deut. 5. 29. with­out truth in the inward parts, Psal. 51. 6. all is nothing worth in Gods esteem. The inwards and the fat thereof was to be offered to the Lord, ^m Levit. 3. 15, 16. signifying our slaying our lusts through affection to God. 'Tis the hidden man of the heart, that God looks af­ter and calls for: Yet not only this, but the head too. When the heart is called for, Pro. 23. 26, yet the eyes also must direct the Paths, that they be such as are God's waies. Men must not plot iniquity, devise mischief, and do the thing that is naught, and yet pre­tend the heart for God still; this is vain and wicked. The heart must be for God, and so must the mouth, the tongue too, Rom. 10. 9. Confess with the Mouth, as well as believe in the Heart. In Pope Gregory 13th. his time, in Q. Elizabeths Reign, it was a watch word among the Papists, give me the Heart; be in heart a Papist, and then go to Church; dissemble, do what ye will; not so God, he requires to speak for him, and to work for him too; to work the works of God, in a good sense. The head must be for God, and the hand too; action is the best evidence of Life. The pri­mitive Christians were wont, if not ⁿ to speak, yet to live great things, because they knew the words of God were words not to be read only, but also to be lived. The foot likewise must be for God, to run the waies of his Commandements, Psal. 119. 32. take long strides toward Heaven. Luther said well, God loves not Quaeristas, but curristas. ^o Among the Jews of [Page 175] each Sacrifice some parts were for the Priests, which the People might not redeem; of the head, the check; of the Legs, the right shoulder; of the body, the breast, to teach them to dedicate to the Lord, their words, actions. and desires.

Secondly, Holiness in every act or action, not only in religious, but also common acts of Life. Some are worldly even in religious exercises, Ezek. 33. 31. they came to the Prophets Sermons, and sit there very de­murely, as though they would remember and practise whatsoever he said ^p but their heart was on their half-penny all the while, nor can the Load-stone of Gods word hale them one jot from the earth. It should be sursum corda, hearts in Heaven; but when many mens bodies are in sacellis, about religious exercises, their hearts are in sacculis, about their gain, as Augustine complained long ago. As those Gergesites, more ^q mind a Swines-sty than a Sanctuary. And as an une­qual pulse shews a distemper'd body, so doth such une­ven walking an unsound Soul. But these are too too bad: 'Tis not enough to be religious in religious duties, but in the whole course of ones life, 1 Pet. 1. 15. In all manner of conversation: our very civilities should sa­vour of sanctity and our common conversation relish of Religion. 2 Pet. 3. 11. What manner of Persons even to admiration, so much the ^r Greek word used in that Text implies. [In all holy Conversation.] When the Scripture would express a thing exactly, it useth the ^s plural number thus, Cant. 1. 4. Psal. 68. 20. Gen. 19. 11. so here, holy conversations and Godlinesses, that [Page 176] is, the most exact and perfect holiness in the whole con­versation. So 1 Cor. 10. 31. Whatsoever ye do, &c. re­ceive every Creature with thanksgiving. Servants must serve Christ in serving their Masters;, Ephes. 6. 6, 7. must not Masters so command and rule also? and so other relations. The general calling should be exercised in the particular. Earthly businesses done with Heaven­ly minds. [Acknowledge God in all thy waies] Pro. 3. 6. [thy waies] i. e. businesses, private and publick, sa­cred and prophane. [Acknowledge God] i. e. set him alwaies before thine eyes; alwaies call on him; take him into Counsel with thee, whatever thou attemptest; direct all things to his pleasure and praise; and then return all things to him by giving him thanks: this is to acknowledge God in all our waies.

Thirdly, Holy in every place and Company; Al­waies under the eye of God, and therefore every where as in his presence. Psal. 139. 7. Whither shall I flee from thy presence? God is every where, and where ever he is, he is the holy Lord, therefore must his People be eve­ry where holy. His Saints are round about him, and like good Angels, they stand alwaies in the presence of their heavenly Father: all holy conversation therefore and exact walking is required of them, even an excel­lency above ordinary. Ephes. 5. 15. ^t to walk cir­cumspectly, precisely, exactly. This makes the place whereon they stand, be it where it will, holy; there­fore must they loose their shoe from their foot, Exod. 3. 5. Josh. 5. 15. [Holy ground] ^u consecrate by the presence of God; all evil desires, and fleshly lusts must be cast away, laid aside, if we will converse with God: [Page 177] [Or put off thy Shoe] ^x acknowledge thy self wholly the Lords. Or understand putting off the Shoe as a sign of mourning, and humiliation, 2 Sam. 15. 30. Isa. 20. 2. 4. Ezek. 24. 17. 23. and consequently of Sancti­fication before God, putting of uncleanness. Moses in all humility and holiness should now resign up himself unto God, and unto the service of him, so Ainsw. under­stands it. For the ^y expression seems to be borrow­ed from the custom of Servants, who were wont to go bare-foot, in token of subjection. And to teach us to lay aside whatever is filthy and defiled (as Shoes are wont to be) when we approach, to converse with God. And as in all places, so in all Companies also. Some have a Glove for every hand, as our Proverb saies, i. e. can suit themselves to all Companies with whom they are, can seem to be religious with those that are reli­gious and be as profane with the profane. Joash was zealous for Religion all the daies of Jehojada, 2 Chro. 24. 2. but when he was dead, and the profane Prin­ces courted him, they left the house of the Lord, and ser­ved groves, vers. 17. 18, But its much to the honour of Noah, that he was found righteous in that generation, Gen. 7. 1. called by Peter a world of ungodly ones, 2 Pet. 2. 5. Noah by an holy Antiperistasis kindled from their coldness, and became nothing the worse, but much the better (such is the nature of true Godliness) by their opposition. The like may be said of those God­fearers, Mal. 3. 16. when others were so bad, as vers. 14, 15.

Fourthly, Holy in all times, not upon starts, now for God, and anon for Baal, but the constant bent of [Page 178] the heart to be for God. This the Lord desires in Is­rael, Deut. 5. 29. keep all my Commandments alwaies; and so Chap. 11. 1. An Hypocrite may sometimes put up a prayer to God, but will he pray alwaies? Job. 27. 10. Hebr. is, in every time; no, he will [...]aint, [...], Luk. 18. 1. shrink back, as sluggards do in work, as cowards do in war. 'Tis the true honest heart that doth as Rom. 12. 12. continue instant in prayer; the Hy­pocrite cannot do so for want of an inward principle. If God come not at a call, he is out of patience, and ready to say with that pro [...]ane Prince, 2 King. 6. 33. Not so David, Psal. 27. 4. If his Suit had not been honest, he would never have began it; but being so, he will never give it over, till he hath prevailed. At all times he hath God in his eye, Psal. 16. 8. as one that observes all his waies and works, therefore dares he not go out of the right way, because he still Eyes God. Hence such do righteously alway, Psal. 119. 112. see to Pro. 28. 14. [feareth alwaies] i. e. in every article of his life, without weariness, without inter­mission: not only in adversity, but in prosperity also. Augustine would not for the gain of a million of worlds be an Atheist for half an hour, because he knew not, but God might in that time put an end to his life. 'Tis for want of this constancy in good, that the Lord com­plains of Israel, Hos. 6. 4. All your goodness and righ­teousness is infirm, unstable, vanishing, ye persist not in your Repentance; it soon fades and falls away, there seems to be in the words an opposition between the bounty of God, of which in the foregoing verse, and the piety of that People; that, viz. Gods goodness did ever endure; but this, viz. their piety did not long continue or abide. To what the Prophet had for­merly said, the People might object, but we have re­pented, &c. The Lord answers, I, but your goodness [Page 179] is but perishing and soon gone, like a morning Cloud, blown off with the wind, or the dew that passeth early away, when the Sun gets any strength. The best cure for which disease is that advice of the Apostle; 1 Cor. 15. ult. alwaies to abound, &c.

Application.

Saints can be content with short commons in the World. Nature is content with little, grace with less. Our Lord hath taught us to pray for Bread, not Bisket manchet, but ^d down right houshould Bread; Panis is a pascendo, that which will feed, though not delicately. Psal. 127. 2. bread of carefulness, Heb. of sorrows, may mean course bread or meat, (as bread of pleasures, Dan. 10. 3. is dainty fine meat) and there­fore our common singing Psalms read it brown bread Jesus gave thanks for barly bread, Jo. 6. 9, 11. not that Palestine had not wheat good and enough, but to shew his humility See 2. Cor. 8. 9. So his Disciples made a Sabbath dayes Dinner on a few Ears of Corn rub'd between their fingers, Mat. 12. 1. A Philoso­pher [Page 184] to one that said to him, wouldst thou please Dio­nysius, thou needest not eat Herbs and roots, could answer, couldst thou feed on Herbs and roots, thou needest not please Dionysius. Even Epicurus (whom yet some note for a voluptuist) is reported to have said, that if he had but a morsel of bread, and a draught of wa­ter, ^e he might think himself as happy as the hap­piest. The Israelites in the Wilderness could not be content with bread, though from Heaven, Manna, but they must have Flesh too, they had Flesh but with a vengeance, with a curse, Psal. 78. 29, 30, 31. and 106. 15. they did eat and were filled, but better it had been they had fasted; see the story, Numb. 11. 18, &c. ^f Meat and Drink are a Christians riches, said Hierome, and said not Paul the same, 1 Tim. 6. 8. ^g food not dainties; garments quasi Gardments, which will preserve us from the violence of the Wea­ther. Bred and Cheese with the Gospel is good cheer, said Greenham. This for quality.

And for quantity our Lord hath taught us to pray for daily Bread; bread from day to day, the bread for the day in its day. Enough to bring us home, with Jacob. Gen. 28. 20, 21. bread to eat, and raiment to put on till I come again to my Fathers house. ^h What need is there of much? Rather is it a cumber than an help. The Israelites in the Wilderness had their Omer for a day, and what more they laid up, bred wormes and stank. ⁱ A good man needs but little, said an Ancient. Agur desired but his portion, Pro. 30. [Page 185] 8. [...], ^k the bread of my portion, or allow­ance sufficient. This sufficiency saith the famous Mede) is two fold, the former of nature, wherewith a man may sustain himself; the latter of state and condition, vocation, order in which God hath placed one: suffici­ency to a private person is one thing, to an housholder another, another to a Prince, &c. that price which God hath cut for me is best. If God bring not up a man's estate to his desires, which is satisfaction, yet if he bring down his desires to his estate, this is content­ment and that is by farr the best and most comfortable condition; and so will Christians find it reasonable for them to judge, if they consider.

First, Their betters have been but mean in the world before them; though some good men we find rich, Abraham, Job, David, Solomon, &c. yet not all so; the termes are by no means convertible, not all good men Rich, nor all Rich men good. He had the exam­ple of our Lord before, who though heir of all things, yet here was scarcely Owner of any thing. When it was disputed in the Senate at Rome, whether Christ should be owned a God among them, because he had done many wonderful works, it was resolved that he should not, because of his poverty, which he chose and preached. The meanness also of his Mother is discerna­ble in the Clothes she wrapt her new born babe in, Luk. 2. 7. which by the make of the word seem to be rent or torne ^m rags; his Cradle was a manger, non in aureo reclinatorio, saith Ludolphus, as the Porphyroge­niti in Constantinople; born in a Inn, a common house for all comers; and in the Inn, the Stable, the most ^l [Page 186] common and unclean place, &c. And from her offering also may this be concluded, vers. 24. for the Law was that they should offer a Lamb with a little Bird, but they whose poverty would not admit that, should bring two little Birds, Levit. 12. 6. 8. When he was born, he was brought forth in another mans house, and when dead, buried in another mans Tomb. Christs Disci­ples also might be given as an instance hereof, of which something formerly.

Secondly, Christ slights none for their meanness in this World. Rev. 2. 9. Smyrna the poorest Church hath the highest commendation. I know thy poverty, but that's no matter, thou art rich, Jam. 2. 5. The poor of this World rich in Faith, Heirs of the Kingdom, &c. An heart filled with Grace, not Chests with Coin, or thousands of acres with stock, God looks after, ac­counts of. Jacob with his staff, on the Earth for his bed, and a stone for his pillow, had visions of peace, as well as when he was become two bands.

Thirdly, Christ makes little to the Righteous better than much to others. Psal. 37. 16. as a Box of Pearls is more worth than many Loads of pibbles. ⁿ God's blessing on a good conscience how it multiplies all com­forts? The Bee is as well (if not better) content, with feeding on the dew, or sucking from a Flower, as Be­hemoth that grazeth on the Mountains. ^o They live well as being fed from Heaven with Manna. Se [...] Daniel and his Companions, Dan. 1. 8, 12, 13, 15, 16. pulse and water, poor fare for Noble-men's Sons (and these were of the tribe Royal, vers. 6.) yet such as they were well apaid of, and their countenances were fairer, &c. they had God's blessing on their course fare, and this was [Page 187] the main matter that made the difference.

Fourthly, God cuts out the portion [...] all his; this quiets, yea, sweetens all to see God in all: what he knows meat for each of his, he allots to and for them. Psal. 23. God is David's Shepherd, then he shall not want, viz. what may be necessary to his temporal, but especially to his spiritual and eternal good. And if any should say, But do not the Godly sometimes want even necessaries, 1 Cor. 11. 22. [...]? We may an­swer, ^p The want of those temporal things is abun­dantly made up in the spiritual which they enjoy; and that these things below are only promised to the God­ly with the exception of the Cross, whether in correcti­on or tryal, wherein also consists a great part of the Lords Pastoral care. The wicked in the fulness of his sufficiency is in straits, Job. 20. 22. Tantalus-like, he is ever wanting, content he hath none. Contrarily, true piety brings true plenty, and a Saint is never to seek of a well-contenting sufficiency, 1 Tim 6. 6. for to him a little is enough. However it be, goodness and mercy shall follow me all my daies, &c. Agur desires to be fed by God. Pro. 30. 8. feed me with food convenient, ^q the root properly signifies to tear, as wild Beasts their prey which they take by hunting: thence the noune, properly such prey as Beasts feed on, generally used for all food of men, some say, because of old they hunted for their meat, or a metaphor from Beasts, who prey on so much only as will suffice them for one day. Agur beggs God to feed him with his daily food, as Joseph is [Page 188] said to have fed his Fathers family, Gen. 47. 12. we translate acc [...]ng to their families: the ^r Hebr. is to the mouth of the little one. i. e. putting their meat as it were into their mouth; so that Jacob and his Family lived free from care, even as a Child whose meat is put into his mouth; Joseph was no less careful of his Father and his Family to feed them than men are wont to be of Infants. Or it may be thus understood, he fed them to the full, so that they might eat often as Children are wont.

Fifthly, God's choicest Servants have met with coursest fare in the world: Israel must eat their Passe­over with bread of affliction. Deut. 16. 3. so called ei­ther because it was to mind them of their affliction in Egypt; or because it did afflict their stomach and body, being of no good tast, and heavy. Others read it bread of poverty, such as poor folk are wont to eat; poor peoples bread, ill-leavened, ill prepared. Mi­cajah in prison is fed with bread of affliction, 1 King. 22, 27. sparingly, Tremel. renders it, Prisoners-pit­tance. Martyrs in Q. Mary her daies were fed (many of them) with bread made most of Saw-dust. Bonner allowed Will. Huntley only an half penny a day [...] bread and drink. Martin ordered to Eliz. Young, one day bread and another day water. The Bite-sheep of Nor­wich kept Rob. Samuel without meat and drink, only daily two or three morsels of bread, and three Spoon­fuls of water. Yea, and without these necessities im­posed by cruel Persecutors, we read that Luther made [Page 189] many a meal of an Herring at a time, and Junius of an Egg.

Application.

And the poor ones of God have found by experience the communion of Saints to be no empty, airy thing; but of singular use to them in their way heaven-ward. Indeed the new Nature, whereby they become Saints, fits them for, and drives them to communion and fel­lowship. Hence was the practice of Gospel Saints not to live or walk alone, but to joyn themselves toge­ther, and joyntly with mutual consent to walk together in Gods waies. Thus the Prophecy, Jer, 5. 4, 5, 6. [Page 198] the ten Tribes, and the two together, taught to cease their divisions, when in a weeping condition together; as Hooper and Ridley could agree in Prison, who before had clashed about matters small, and of light moment; misery bred unity: (O that it did so with us) [going and weeping] tears of sorrow for their sins, the cause, and the ruins of Jerusalem and the Temple, the effects of their Captivity, and tears of joy for their delive­rance by Cyrus, but especially by Christ. [Let us joyn, &c.] by mutual consent and agreement, as man and wi [...]e are joyned, be so joyned to the Lord; so glewed unto him, as to be one spirit with him, and of one Spirit one with another in him, in a conjugal, perpetu­al Covenant An Antithesis (saith Calvin) between that Covenant which they had broken, and the new Cove­nant, of which Jer. 31. 31. &c. whence (saith he) it appears that this prophecy cannot otherwise be inter­preted than of the Kingdom of Christ; for in the re­turn of the People from Babylon, they were but few, and they also vexed with their Enemies, &c. Thus the accomplishment in the History, Act. 2. 41, 42. be­ing baptized, and thereby acknowledging the Media­tourship of Christ, they were added to the Disciples, &c. to the Church, so Beza reads, by a supplement from verse the last. [They continued in the Apostles Doctrine] attending their Sermons, to be further instructed in their duty [and fellowship] giving up themselves to duties of love and mutual care, &c. Many others heard them, and seemed to be taken with their Doctrine, who yet did not dare to give up their names to them, to walk together with them; Act. 5. 13. That punish­ment on Ananias and Sapphira was so dreadful, that none durst to fellowship with them, who were not up­right. Fear indeed fell on the whole Church, vers. 11. yet these kept close to their communion; they were [Page 199] all with one accord in Solomon' s porch, vers. 12. others durst not so. It was enough for the common people, as more simple and single (for the chief-Priests and the Pharisees reproached and reviled) to commend them, but durst not give up themselves to their fellowship. Nor is there any contradiction, vers. 14. that Believers were the more added, &c. who must needs therefore be the Apostle's hearers, for they might be hearers, who were not [...], close joyned to the Apostles. Saul also being converted, upon his return to Jerusa­lem, whence he had gone forth a Persecutor, seeks to joyn himself to the fellowship of the Christians, Act. 9. 26. though through their fear of him, he was some time a probationer, e're he was admitted. He com­mends this also in his Philippians, chap. 1. 5. No soon­er had these received the Gospel, but they were in fellowship to a day. The Communion of Saints was with them a point of practice, as well as an Article of belief. The Creed is called Symbolum, as a sign or badge to difference Christians from Infidels and wicked people, and therefore was there little reason to leave out the communion of Saints (as some say it sometimes was not in the Creed) this being a main distinctive cha­racter, there being no such fellowship as among the Saints, Cant. 6. 9.—is but one; she is the only one of her Mother, &c. ^x one Church, because from one Faith, by one Spirit. The Primitive Christians were famous for their fellowship, animo, animâ (que) inter se miscebantur, Tertul. The very Heathens acknow­ledged, that no people in the World, did hold toge­ther, and love one another, so as Christians did. As the Curtains of the Tabernacle were joyned by loops, [Page 200] so were they by love. The more is our sin and shame in these daies, that following the devices of our own hearts: We are cut in minutula frustula, (as Augustine said of the Donatists) into little pieces, and sucking Congregations.

Great is the advantage of fellowship and communion. For our more easie remembring and improving what appertains hereto, we may reduce all to that of the Preacher, Eccles. 4. 9, 10, 11, 12. [Two are better than one] more happy, have a better condition; 'tis better for two to live together united, than one alone. The Jews refer this to marriage; but it is more general, as appears, vers. 12. [a threefold cord.] It is a famous saying among the Hebrews, aut societas, aut mors, ei­ther society, or death: Man is [...], a sociable Creature, he is natures good fellow, and holds this for a rule, optimum solatium sodalitium, that Company is the great comfort of life. God said of old, it is not good for man to be alone, Gen. 2. 18. neither for his profit nor comfort: And he that loves to be alone, is either a Beast or a God, saith the Philosopher. ^* Much more is it thus in Christianity; Next to communion with God, is the communion of Saints. Christ sent out his Disciples by two and two, Mar. 6. 7. The evil Spirit is for solitari­ness; God and good men for society. God dwells in the Assemblie of his Saints; yea, there he hath a delight to dwell; calling his Church Chephsiba, Isa. 62. 4. and the Saints were David's Chephsibam, Psal. 16. 2. 'Tis an observation of Origen on Genesis, that God made most things double, as Heaven and Earth, Sun and Moon, Male, and Female, &c. to teach man to delight in society. Thus in general, this gene­ral [Page 201] is particulariz'd, wherein the good of society doth consist. Eccles. 4. 9. As

First, if they fall, that is, one of them; a plural for a singular partitive: as Jonah 1. 5. the sides of the ship, i. e. one of the sides, Mat. 21. 7. set him on them, i. e. one of them. If one falls, the other shall lift him up, whether the fall be into sin or suffering; q. d. if a Tra­veller goeth alone, and fall into a ditch, where there is none to draw him out, he must perish, but if he hath one with him, he that is the stronger shoreth up the weaker. While Latimer and Ridley lived, they kept up Cranmer by entercourse of letters, and otherwise, from entertaining counsels of revolt. Ridly being Pri­soner had the Liberty of the Tower, to prove likely whether he would go to Mass or no, which once he did; but Bradford being there prisoner also, and hear­ing of it, wrote such an effectual letter to disswade him, that did him much good, for never after could he be perswaded thereto. The same Bradford also was instru­mental to keep Bishop Farrar from receiving the Sa­crament at Easter in one kind, which he had promised to do. Dr. Taylor for like cause rejoyced that ever he came into Prison, there to be acquainted with that An­gel of God, John Bradford, so he called him for the good he received from him. O the mighty advantage that Christian society well imployed, and improved, brings in this way. 'Tis dangerous, ye know, to let a bone broken, be long ere splinter'd; or out of joynt, e're set right: So in Soul matters to be without Soul­monitors, Gal. 6. 1. Satan is readiest to assault, when none is nigh to assist. Solitariness therefore is not to be affected, because it is the hour of temptation.

Secondly, If two lye together they have heat. The [Page 202] letter of this we have accomplished, 2 King. 1. 1, 2. and the Metaphorical sense is as plainly evident, confe­rence warmes, Luk. 24. 32. a certain divine effica­cy warmed their hearts, whilst he spake to them. Like unto which Senardaeus speaks something concerning the Martyr ^y that he heard his words, as the words of the Holy Ghost. Hence the exhortation of the Apostle, Heb. 10. 24. to consider one another, to provoke unto love and good works; to whet one the other, Deut. 6. 7. to sharpen and extimulate, Pro. 27. 17. to rouze and raise up their dead Spirits, 2 Pet. 2. 13. to set an edge on one another, as Boars whet their tusks one against a­nother, saith Nazianzen. Heat and Zeal and good affections proceed from mutual knitting together. When Silas and Timothy came from Macedonia, Paul was pressed in Spirit, Act. 18. 5. ^z warm he was be­fore, but now all of a light fire, as it were. Those dull Daughters of Jerusalem by hearing the Spouse de­scribe her beloved, as she doth, from top to toe, Cant. 5. were fired up with desire to joyn with her in seek­ing Him whom her Soul loved. The lying together of the dead body of one with the bones of Elisha gave life to it; so doth good Company give life to those that are dead, &c. Strike two cold flints together, and fire will come from them: So let two dull Christians con­fer and communicate their Soul-secrets and experiences, and it shall not repent them, they shall find the benefit of it. Job. 38. 31. Canst thou bind the sweet influences of Pleiades? Those Pleiades be the seven Stars, that have all one name, because they help one another in their work, viz. to bring in the Spring; like seven [Page 203] Sisters, (as the Poets have feigned them) joyned toge­ther in one constellation, and one Company. We see God will have the sweetest works in nature to be per­formed with mutual help. The best time of the year, the sweetest warmth cometh with these Pleiades, and the best time of our life cometh, when we live toge­ther in Christian love and fellowship. Sincerity is the life of Religion, and society the life of sincerity.

Thirdly, Mutual help and assistance, as well as warmth and heat. Vis unita fortiar. God bad Gideon to go down to the Camp of the Midianites, and if he feared to go, to take with him his servant Phurah, Judg. 7. 10. Jonathan will not go without his armour-bearer, 1 Sam. 14. 6, 7. nor David without Abishai. Christ when he sent out his Disciples, sent them by two and two; and when he begins his passion in the Garden, took Peter James and John with him, for the benefit of their prayers and company, though they serv­ed him but sorrily: Unity hath victory, but division hath dissolution, as it did once in England, when Cae­sar first entred it, Dum singuli pugnant, universi vincun­tur, when they fought in small parties, they were all by degrees overcome, as Tacitus reports of the Anci­ent Britanes.