One Hundred Select Sermons

The Texts of the Old Testament-Sermons.

• Sermons I. GEn. 28.12, 13. Jacob's Ladder reaching from Earth to Heaven Page 1
• Sermons II. Deut. 8.18. To remember God is the way to get wealth Page 9
• Sermons III. Deut. 11.12. God's care for his Church and People in all Ages Page 17
• Sermons IV. 2 King. 5.26. God sees and knows what is in the heart of man Page 24
• Sermons V. 2 Chron. 4.10. Jabez Prayer to God for his Blessing Page 30
• Sermons VI. 2 Chron. 4.10. Second Sermon on Jabez's Prayer Page 38
• Sermons VII. Deut. 4.20. God's Deliverance of Israel out of the Iron Furnace. A fifth of November Sermon Page 45
• Sermons VIII. 1 Sam. 2.9. The Custody of God over his People Page 54
• Sermons IX. Job 20.11. Sins of Youth cause great sorrows in old Age. Page 64
• Sermons X. Job 20.12, 13, 14. The seeming sweetness and real bitterness of Sin Page 71
• Sermons XI. Job 1.5. Job 's Care for his Children's welfare lest they should sin against God Page 77
• Sermons XII. Job 34.29. When God gives Quietness to a person, or people, none can give trouble Page 83
• Sermons XIII. Job 34.29. A second Sermon Page 89
• Sermons VIV. 2 King. 7.2 A peremptory Answer to a presumptuous Question Page 97
• Sermons XV. Psal. 22.9, 10. David's Acknowledgment of God's goodness Page 104
• Sermons XVI. Psal. 10.13. David's Expostulation with Contemners of God Page 114
• Sermons XVII. Psal. 68.21. God's Threatenings against incorrigible sinners Page 122
• Sermons XVIII. Psal. 75.8. Another Sermon of God's Threats Page 129
• Sermons XIX. Psal. 27.8. God's Invitation to Prayer, and the Souls Acceptance Page 136
• Sermons XX. Psal. 36.7. The Excellency of God's loving-kindness Page 143
• Sermons XXI. Psal. 84.11. God a Sun and shield gives Grace and Glory Page 151
• Sermons XXII. Psal. 94.19. David's Malady and Remedy Page 159
• Sermons XXIII Psal. 104.34. David's Contemplation and Exultation Page 170
• Sermons XXIV. Psal. 77.10. Holy Remembrance, a means to recover out of distrust Page 178
• Sermons XXV. Psal. 118.18. Sore Chastisement, yet not a giving to death Page 185
• Sermons XXVI. Psal. 133.1. A good and pleasant Prospect; before the Mercers Page 193
• Sermons XXVII. Psal. 139.18. A Christians awaking with God Page 201
• Sermons XXVIII. Psal. 148.11. God takes pleasure in them that hope in him Page 208
• Sermons XXIX. Prov. 3.17. Godliness is pleasant and delightful Page 216
• Sermons XXX. Prov. 9.12. Good counsel to be wise for a man's self Page 223
• Sermons XXXI. Prov. 16.3. Committing our works to God, the way to be established Page 233
• Sermons XXXII. Prov. 17.3. God's Fining-pot and Furnace Page 243
• Sermons XXXIII. Prov. 17.3. Mans devices vain, God's counsel shall stand Page 249
• Sermons XXXIV. Prov. 22.3. The prudent hid, the simple punished Page 259
• Sermons XXXV. Isa. 9.14. God's Threatning to cut off head & tail, branch & rush Page 267
• Sermons XXXVI. Isa. 57.21. No peace to the wicked Page 275
• Sermons XXXVII. Psal. 9.17. The wicked shall be turned into Hell Page 282
• Sermons XXXVIII. Isa. 55.7. God's Counsel and Promise to amendment of Life Page 290
• Sermons XXXIX. Isa. 30.21. The hearing-ear God will vouchsafe to his people Page 298
• Sermons XL. Isa. 40.31. They that wait on the Lord shall renew their strength Page 305
• Sermons XLI. Jer. 7.9, 10. God's Expostulation with the Jews Page 345
• Sermons XLII. Jer. 2.23. God no barren Wilderness to Israel Page 352
• Sermons XLIII. Jer. 4.19. The Prophets lamentation at the alarms of War Page 359
• Sermons XLIV. Hos. 7.8, 9. Ephraim's sin and judgment Page 367
• Sermons XLV. Hos. 7.9. Second Sermon Page 375
• Sermons XLVI. Jer. 18.12. Desperation dangerous Page 383
• Sermons XLVII. Jer. 13.23. Custom in sin exceeding dangerous Page 390
• Sermons XLVIII. Ezek. 21.1, 2. Jerusalem threatened Page 400
• Sermons XLIX. Ezek. 9.4. God's mark of safety upon mourners Page 406
• Sermons L. Amos 5.18. The day of the Lord unsupportable to sinners Page 412

The Contents of the New Testament-Sermons.

• Sermons I. MAth. 5.20. Pharisaical Righteousness to be exceeded Page 1
• Sermons II. Mark 12.34. Christ's favorable censure of the Scribe his being not far from the Kingdom of God Page 8
• Sermons III. Luk. 12.20. Wicked men fools in God's account Page 17
• Sermons IV. Luk. 13.8, 9. God's forbearance of the Fig-tree Page 27
• Sermons V. Luk. 10.38. Mary 's Entertainment of Christ Page 35
• Sermons VI. Luk. 10.41. Christ's Reprehension of Martha Page 41
• Sermons VII. Luk. 10.42. The one thing needful Page 47
• Sermons VIII. Luk. 10.42. Mary 's Choice the better part Page 53
• Sermons IX. Luk. 22.31, 32. Christ's Warning of Peter Page 60
• Sermons X. Luk. 22.32. Christ's Praying for Peter Page 68
• Sermons XI. Luk. 22.32, Christ command to Peter Page 77
• Sermons XII. Joh. 3.8. The similitude of the Winds blowing where it list, opened Page 85
• Sermons XIII. Joh. 8.30, 31. The success of Christ's Doctrine Page 93
• Sermons VIV. Joh. 8.31. Of perseverance in the Faith as 'tis a duty & privilege Page 99
• Sermons XV. Joh. 6.37. An account of the persons that come to Christ Page 105
• Sermons XVI. Joh. 13.7. Peter 's ignorance of Christ's actions Page 111
• Sermons XVII. Joh. 14.27. Christ's counsel against fear and trouble of heart Page 12 •
• Sermons XVIII. Joh. 14.2 • . Many Mansions in Heaven Page 12 •
• Sermons XIX. Joh. 14.3. A Narrative of the consequences of Christ's Ascension Page 125
• Sermons XX. Joh. 1.18. Christ's Revelation of the Father Page 132
• Sermons XXI. Joh. 14.6. Christ the Way, Truth and Life Page 141
• Sermons XXII. Joh. 14.18. Christ's promise of coming with comfort to his Disciples Page 147
• Sermons XXIII. Joh. 15.5. Human inability without Christ Page 154
• Sermons XXIV. Joh. 15.5. Second Sermon Page 162
• Sermons XXV. Acts 1.7. Times and seasons not to be known by the best of men Page 169
• Sermons XXVI. 1 Cor. 1.21. The Wisdom of God by Preaching Page 251
• Sermons XXVII. 1 Cor. 1.21. Second Sermon Page 258
• Sermons XXVIII. 1 Cor. 1.22. Jews require a sign Page 264
• Sermons XXIX. 1 Cor. 1.23. Christ crucified to the Jews a stumbling-block, to the Greeks foolishness Page 271
• Sermons XXX. 1 Cor. 1.23. The Doctrine of offense and success Page 278
• Sermons XXXI. 1 Cor 1.24. Second Sermon on the Doctrine of offense, &c. Page 284
• Sermons XXXII. 1 Cor. 12.3. Covet earnestly the best Gifts Page 29 •
• Sermons XXXIII. 2 Cor. 5.11. The terror of the Lord a fit means to persuade men Page 299
• Sermons XXXIV. 2 Cor. 1.10. A Commemoration of a Deliverance past, signification of a Deliverance present, and prognostication of Deliverance to come Page 313
• Sermons XXXV. 2 Cor. 13.8. Christians can do nothing against the Truth but for the Truth Page 423
• Sermons XXXVI. Gal. 1.8, 9. Saint Paul 's Protestation against Seducers Page 334
• Sermons XXXVII. Rom. 2.4. Mans abuse of God's Goodness Page 346
• Sermons XXXVIII. Rom. 6.21. The unprofitableness, dishonor and perniciousness of sin Page 355
• Sermons XXXIX. Gal. 4.19. Ministerial Travel for the forming of Christ Page 364
• Sermons XL. Gal. 5.16. Of walking in the Spirit Page 371
• Sermons XLI. Gal. 6.4. Mans duty to prove his own Work Page 383
• Sermons XLII. Gal. 6.16. Of walking according to Rule Page 397
• Sermons XLIII. 1 Thes. 5.3. The peace of the wicked turned to sudden destruction Page 413
• Sermons XLIV. 2 Epist. Joh. 8. The danger of losing what we have wrought Page 418
• Sermons XLV. 2 Epist. Joh 9. Transgression of Doctrine condemned Page 425
• Sermons XLVI. Revel. 1.5. Jesus Christ the faithful Witness Page 434
• Sermons XLVII. Revel. 1.5, 6. Christ's love to us in washing us from our Sins Page 439
• Sermons XLVIII. Revel. 22.17. The longing desire of the Church for the Coming of Christ Page 445
• Sermons XLIX. Revel. 22.17. Grace freely offered to thirsty Souls Page 453
• Sermons L. Hebr. 2.1. An Admonition ta an earnest heeding of the things we have heard Page 460

Books lately Printed for Tho. Parkhurst at the Bible and Three Crowns in Cheapside near Mercers-Chapel.

• INtercourses of Divine Love between Christ and his Church, being Sermons on the second Chapter of Canticles.
• Several Discourses concerning the Actual Providence of God, both by John Collings, D. D.
• General Martyrologia of the Church: In which is also an exact Account of the Protestants Sufferings in Queen Marys days, with the Lives of 32 English Divines. 3d Edition, enlarged, fol.
• A Discourse of the Two Covenants of Works and Grace; by William Strong, fol.
• Morning Exercise against Popery.
• Practical Divinity of the Papists, Destructive to Religion and men's Souls.
• Mystery of Saving-Grace, and a Discourse of Temptation; by Tho. Froysell.
• Present State of New- England.
• An Exposition on the Five first Chapters of the Revelation of St. John, by Charles Phelpes.
• The Revival of Grace, by Henry Hurst.

Sermon I.

I N the Text itself there are two General parts considerable. First, The Vision or Spectacle propounded, Secondly, The Incitement or Provocation of Attention thereunto. The Vision or Spectacle itself, that we have in the whole body of the Text, as the main Scope and substance of it; Of a Ladder with the Circumstance of it. The Excitement or Provocation of Attention, that we have in the word Behold, interwoven thoroughly.

We begin with the First, as more principal, viz. The Vision or Spectacle propounded, And that as it lies here before us is consisting of three, Branches, First of a Ladder reaching from Earth to Heaven., Secondly, of Angels ascending and descending upon this Ladder. Thirdly, of God himself standing above it.

The First Part or Branch of this Vision is of a Ladder set upon the Earth and the top of it extending to Heaven; This is considerable of us not only in the words but in the Scope; not in the letter only, but in the Mistery which is signified by it, and intended in it: And indeed this Especially for our Edification where, Inquiry is to be made by us, what this indeed is; and what is to be understood by it. Now this we may take according to a twofold Explication; Either that which is Primary and Principal, Or that which is secondary and Subordinate; The Primary and Principal Notion of this Ladder here in the Text is as it refers to Christ. The Secundary and Subordinate notion is as it refers to the Church of Christ, and to every particular Part and Member of him.

First, We will look upon it in the Primary and principal Notion and Consideration of it as it refers to Christ himself; who i • chiefly intended in it, and to be understood by it, as even out Savior himself gives us an hint of it, in Joh. 1.51. Verily Verily I say unto you, Hereafter ye shall see Heaven open, and the Angels of God ascending upon the Son of Man, where he alludes to this Vision of the Text of Jacob's Ladder, as is acknowledged by the Generality of Interpreters both Ancient and Modern: Now Christ is very fitly resembled by this Ladder here of Jacob in a twofold Consideration especially. First, upon the account of his Nature, and Secondly, upon the account of his Offices.

Upon the account of his Nature. First, of all which are two his, Godhead and his Manhood. According to his Manhood: so he hath in him the Foot of the Ladder, which is set upon Earth. According to his Godhead, so he hath in him the Top of the Ladder, which reacheth up unto Heaven. And so the Scripture still expresses him, and represents him unto us, in the Union and Conjunction of these two Natures both together, as of Heaven and Earth. Thus John. 1.14. The word was made Flesh and dwelt among us. 2. Tim. 3.16. Great is the Mistery of Godliness; God was Manifested in the Flesh. Col. 2.9. In him dwelleth all the fullness of the Godhead Bodily: Christ, he is perfect God, and perfect Man both. And it was very requisite and necessary that he should be so, It was requisite that he should be Man, and so have his footing upon Earth: Partly that he might be capable of Suffering, and dying for us, which otherwise he could not be; and partly that he might make satisfaction in the same Nature that had offended, that there might be a suitableness and Conformity betwixt the Head and the Members, That he who Sanctifyes, and they who are Sanctifyed might be of one Nature, the Head and the Members both alike. And that accordingly he might have a Sympathy and Fellow-feeling of affection towards them. And thenit was requisite also that he should be God, That he might know our wants and Necessities, and that accordingly he might Supply them and make them up; that he might satisfy the wrath of God for us, and endure the Punishment which was due to our Sins without sinking under it. That he might both preserve us from the greatest Evil; and bestow upon us the greatest god also. And that's one account of this Resemblance of Christ to Jacob's Ladder, Namely, from the Consideration of his Nature.

The Second is from the Consideration of his Office; as he is the Mediator of the Church, And that in all the kinds and Perfections and accomplishments of it. He is thus far also capable of this Resemblance which we have here before us, As he is King, and Priest and Prophet.

First, Take him in his Kingly Office, and it holds good in that Consideration. That he reacheth from Earth to Heaven. Thus Matth. 28, 18. All Power is given unto him both in Heaven and in Earth. Take him as to Earth, and he is her King of Kings, and Lord of Lord's. Rev. 19, 16. He is the Prince of the Kings of the Earth. Revel. 2, 5. He can give Laws to bind the Consciences of Men: Yea of the greatest Monarchs and Potentates in the world; who stand in a state of Subjection and Obedience to Him. And for Heaven; He is likewise the head of all Principalities and Powers. Col. 2, 10. And Angels, and Authorities and Powers are made subject unto him, 2 Pet. 3 22. This for his Kingly Office.

Secondly, Take it for his Priestly Office; And here he is likewise like Jacob's Ladder, in the work of Atonement and Reconciliation, as bringing Heaven and Earth together. Thus Col. 1 20. It pleased the Father by him to reconcile all things to himself, whether they be things in Earth, or things in Heaven. And so likewise in Eph. 1, 20. That in the Dispensation of the fullness of time he might gather together in one all things in Christ: both which are in Heaven, and which are in Earth, Even in Him. Take us what we are in ourselves: and there is a Disproportion betwixt God and us, we are not only Strangers, but Enemies to him; And he to us. But now in Christ, this Enmity is removed and taken away, and there is perfect peace wrought according to that again of the Apostle. Col. 1, 21. You that were sometimes alienated, and Enemies in your mind by wicked works, Yet now hath he reconciled in the body of his Flesh through Death &c. And again Rom. 5, 10. When we were Enemies we were reconciled unto God by the Death of his Son: And not only so, but we also joy in God through our Lord Jesus Christ; By whom we have now received the Atonement: Christ hath made God and us Friends.

And then again, as for Reconciliation, so also for Access; which is the Fruit and Effect of it: It is by Christ that we come unto God; and have Admission unto the Throne of Grace; As we have the Benefit of his Satisfaction so likewise of his Intercession; and both of them considered as our high Priest. Thus the Apostle seats it. Eph. 2, 18. Speaking of Jew and Gentile; Through him we both have an Access by one Spirit unto the Father. And so Chap. 3, 12. In whom we have boldness and Access with confidence through the Faith of Him. What ever intercourse there passes at any time betwixt God and us, it is in all the Covenant of Grace and as it is obtained and procured by Christ. And it is he alone that does effect it for us; and that brings it to pass. And therefore upon this Ground are we still encouraged to have recourse unto God, and to perfect our Communion with him: as Heb. 4, 14. Seeing then that we have a great High Priest that'is passed into the Heavens Jesus the Son of God; Let us therefore come boldly unto the throne of Grace; that we may obtain Mercy and find Grace to help in time of need. And so again Heb. 10.19. &c. Having therefore boldness to enter into the Holiest by the blood of Jesus, by a new and living way which he hath consecrated for us through the vayl, that is to say his Flesh: And having an high Priest over the House of God, let us draw near with a true heart in full assurance of Faith. And Rom. 5, 1, 2. Therefore being justified by Faith we have peace with God through our Lord Jesus Christ: By whom also we have Access. 〈 in non-Latin alphabet 〉 .

Hence has he in Scripture such Names and Titles put upon him; as do import thus much, when he is called the Door whereby we Enter: and the Key whereby we Open; and the Rock whereby we Climbe, and the Ladder whereby we Ascend; as it is here in the Text. A twofold Ladder (as I may so express it) which he hath set up for us. The Ladder of his Flesh; and the Ladder of his Cross both together make that New and living way for us, which was mentioned in the foregoing Scripture, Christ is our Conveyance to God, and He alone; as the Scripture again inform's us. Joh. 14 6. I am the way, the Truth and the Life. No man Cometh unto the Father but by me: As no Man come's to Christ except the Father draws him, so no Man come's to the Father except Christ brings him; Neither is there Salvation in any other, for there is no other Name under Heaven given among Men whereby we must be saved. Acts 4 12. God was in Christ reconciling the World unto himself, 2 Cor 5 19.

Therefore this (by the way) shows the Vanity of all such Persons which dream of any other way or Conveyance besides; whether of Angels or Saints, or their own Free-will and the like, that neglect and lay aside Christ as in a manner Needless and Superfluous in this great Work of Salvation; surely such as those they are exceedingly deceived and mistaken: These that throw down the Ladder, they will never be able to get up to Heaven, by all the Ropes they can hoise up to themselves. He that hath the Son hath Life, but he that hath not the Son hath not Life. 1 Joh. 5 12.

And so as for final Salvation: So for Intermediate Communion likewise, It is that which we partake off through Christ and him alone, we cannot come into the presence of God, nor offer up a Prayer before him, which may be acceptable to him, but through his Mediation. By the Mediation of his Spirit as enabling us, and by the Mediation of his Blood, as purchasing acceptance for us: He is the Angel, namely the Angel of the Covenant; who offers up the Prayers of all the Saints upon the Golden Altar, is before the Throne, as it is in Revel. 8, v. 3. And what ever are presented otherwise they are of no Force or Validitie at all. Thus is Christ our Ladder that reaches from Earth to Heaven, in the Consideration of his Preistly Office in both the parts of it, whether of Satisfaction, or Intercession.

Thirdly, For his Prophetical Office, if we take it there also, we shall find that Christ has the notion of a Ladder. And as he conveys out Prayers and Desires to God; so he does likewise carrye God's words and will to us, Joh. 1 18. No man hath seen God at any time, The only begotten Son, who is in the bosom of the Father, he hath declared him. And again. Joh. 3, 13. No man hath ascended up to Heaven; but he that came down from Heaven; Even the Son of man which is in Heaven. He speaks concerning the knowledge of heavenly Mysteries: and the Communication of them, which did belong only to Christ, who though then upon Earth as Man; Yet as to his Godhead was still residing in Heaven; having the same Essence and Glory with the Father, Matth. 11, 27. All things are delivered unto me from my Father, and no man knoweth the Son, but the Father, neither knoweth any man the Father, but the Son; And he to whom the Son will reveal him. It is Christ that brings Heaven down to Earth in regard of discoveries. And thus a Ladder in his prophetical Office also.

To draw up this Point to an head. Take Christ in his full extent whether of Nature or Offices and in all the expressions and accomplishments of either, and we shall find him to be very fitly set forth to us by this resemblance in the Text, whether as to the steps of the Ladder, or to the terms of it. The terms of it: of Heaven and Earth; And the steps of it in the Pasages betwixt either: They are such as are very remarkable in Christ in all the works and performances of his Mediatorship from his Conception to his Ascension itself. In them all he reached from Earth to Heaven, as he testifies of himself. Joh. 16, 28. I came forth from the Father, and am come into the World. And again, I leave the World and go to the Father, And so, Eph. 4, 10. He that descended is the same also, that ascended up far above all Heavens, that he might fill all things. It is that which is observable and considerable in every Mistery, in his Birth, in his Passion, in his Ascension and what not. There was somewhat of Earth in Each, and somewhat of Heaven; and he was a Ladder set up betwixt both, in the undergoing of them. And so much may be spoken of this Ladder here in the Text; in the primary and Principal notion of it, viz. As it refers to Christ.

The Second is the Secundary and Subordinate, as it refers to the Church of Christ, and every particular part and member of it. The Church is either Collectively taken, or distributively; Collectively in the whole Company of Believers; or Distributively in every single and distinct Christian. This Ladder it was a Representation in part of Jacob himself; and that both Mystically and Personally; Mystically, as he was a tipe of the whole Church at large. And Personally, as he was such a man in particular.

First, We'l take it in the first Sense; for the Church of God considered at large, that is established in Scripture called by the name of Jacob: and may very well have the Notion of this Ladder fastened upon it, for it reaches also from Earth to Heaven, in the militant part, and the triumphant; the body on Earth, and the head in Heaven. The Church it is Earth, as it were removed and transplanted into Heaven. Believers they are taken out of the World, and they are first sent into that before they are taken into a better place. Born first from Below, and then Born from Above. This is the State and condition of the Church; in regard whereof this expression does suit unto it.

Secondly, Take it more restrainedly, for every particular Christian and so it agrees with Jacob personally, as this Ladder which is here intended in the occasional Scope of it. The Lord by this Vision of the Angels of God ascending and descending upon this Ladder, and himself standing above it, would signify to Jacob his special Providence and care of him in his Journey: And so upon this account Jacob must be the Ladder himself in the next and immediate Sense, though not in the chief and Principal. And thus indeed also is every true Believer; he is one consisting both of Earth and Heaven; His Body from Earth, his Soul from Heaven; his abode upon Earth, his Heart in Heaven. His Pilgrimage upon Earth; his treasure and his Inheritance in Heaven; Heaven and Earth they do devide every Christian. And so I have done with the first branch of this Vision here before us; and this is the Ladder reaching from Earth to Heaven, which is Primarily to be understood of Christ; and Secondly to be understood of Christians: that is Jacob both Mystically and Personally.

The Second Branch of this Vision is of the Angels of God ascending and descending upon this Ladder, wherein again are two particulars more; First, The Persons mentioned, and Secondly the Motion of those Persons. The Persons mentioned, they are the Angels of God. The Motion of these Persons, that is, that they ascended and descended Reciprocally.

First, For the Persons themselves. These are here expressed to be the Angels of God, which they are called upon a threefold Account. First, From their Creation as made by God, Secondly, From their Qualification as being made like unto God, holy Angels. And Thirdly, from their Employment and specially Ministry, as being continually in Attendance upon God, and standing in his Presence expecting their Commands from him, and yielding all ready and cheerful Obedience to him. These are the Persons here mentioned.

Now Secondly, For the Motion whereby is attributed and ascribed to these Persons, it is of Ascent and Descent reciprocally. They ascended and descended upon the Ladder, whereby in one word is signified their special attendance upon Christ and the Church, and the discharge of their Ministry towards them. We'l take them both together, and in their order as they lie before us, in reference to the Expression above mentioned.

First, Take it of Christ himself. And so this ascending and descending of the Angels upon this Ladder, it does intimate and declare unto us their special regard and respect to Him, which is very eminent in them. These Blessed and Glorious Spirits are very remarkable in their observation of Christ. It is that which we may take notice of in every Mistery and Passage concerning him, how the Angels were still employed about him, and subservient to him upon all occasions whatsoever.

For his Conception, an Angel foretells it to the blessed Virgin. Luk. 1, 31. Behold thou shalt Conceive in thy Womb, and bring forth a Son, and shalt call his name Jesus. An Angel declares it to Joseph. Matth. 1 20. The Angel of the Lord appeared to him in a Dream saying, Joseph thou Son of David fear not to take unto thee Mary thy Wife, For that which is conceived in her is of the holy Ghost. For his Birth, an Angel publishes it to the Shepherds, with a Glorious Hymn which they Sung, saying, Glory be to God on High, on Earth peace and good will towards Men, in Luke 2 14. And when he comes into the World, All the Angels of God worship him, in Hebr. 1, v. 6. &c.

In his Temptations in the Wilderness, the Angels came and ministered unto him, in Matth. 4, 11. In his Agony in the Garden, an Angel was sent to Comfort him, in Luke. 22, verse. 43.

At his Resurrection, the Angel rolled the Stone from the Sepulcher, and brought the tidings of it to the Women that sought for Him.

In his Ascnesion, the Angels attended upon him, and informed the Disciples concerning him.

And at his Comming at last to Judgment, the Lord Jesus shall be revealed from Heaven with his mighty Angels. Thus take him which way you will, whether in his State of Abasement and Humiliation, or in his State of Advancement and Exaltation; do those blessed Creatures still Minister unto him. According to either Motion of Christ, is the Motion of Angels. If Christ be pleased to descend in his State of Abasement, the Angels descend with him. If Christ again be pleased to ascend in his State of Advancement, the Angels they ascend with him. Thus do they both ascend and descend upon the Son of Man.

This they do as we may conceive of it upon a twofold Account. First, in point of Affection and singular Love to Christ. Secondly, in point of Duty and special obligation to Christ. In point of Affection, First of all, and singular love to Christ. The Angels they wait upon him for that, as delighting to be employed about him. Ther's no such service, as the service of Love; this has the excellence and preeminence of all other service whatsoever. And this is the service of the Angels to Christ, they are very well pleased and satisfied to be exercised and taken up in it. It is very Natural and agreeable to them, from their Affection towards him.

Secondly, In point of Ingagement. As he is the Lord and head of Angels, and so he is called. Col. 2 10. The head of all principality and Power. And the Angels do receive special benefit and Advantage by Christ, though not as to matter of Reconciliation; yet as to matter of Confirmation and Preservation in that happy State and Condition in which they are, this Benefit they owe to Christ. That whereas being Creatures of their own Nature, they might fall away, as well as the rest of their Fellows, and might leave their first Estate and Habitation; now they are settled and Established in it, this they enjoy from the Grace of the Redeemer; And while they do so they have very great cause to be observant of him, and to yield all homage unto him; which accordingly they do. That's the first Reference of this their Motion here in the Text, namely, as to Christ himself.

The Second is to the Church of Christ, and every particular member of Christ. First, For the Church at large, the Ministry of the Angels is very eminent in reference to this, and great things are still upon occasion done by them for it, in their attendance upon it. The Angels have a double Ministry wherein they are employed; A Superior and an Inferior answerable to their double Motion which is here mentioned in the Text: of ascending and descending. This Superior Ministry that is to attend upon Christ: and therein as we may say they do ascend. And this inferior Ministry, that is to attend upon the Church of Christ; and therein they do also descend. The latter is that which we are now at this present speaking unto in this particular. And this latter is to be taken as depending upon the former as the Ground and foundation of it. Therefore do the Angels Minister to the Church from that relation which the Church has to Christ as his Body and Spouse. That respect which is given to the head, is in part given to the Members; and that honor which is given to the King, it does reflect also upon the Queen, who is honored the more for his sake: This is the Case and Condition in this business. And accordingly we have it shadowed out to us under the Old Testament in two Instances, refering to one another. The one is of the Cherubims looking with their faces upon each other; and with their wings covering the Mercy seat. Exod. 25, 17. These Cherubims are the Angels, and this Mercy-seat it is Christ, who is the true Propitiator; These they look upon him, with a Reverence and adoration of him. The other is of the Vayle of the Tabernacle with the Pictures of Cherubims round about it. in Exod. 26 32. Whereby is signified the variety of Angels attending upon the Church.

This they are willing to do, and it is no disparagement at all to them to do it, thugh it be upon Creatures inferior to themselves; because herein they are subservient to Christ, whose the Church is. And they delight to do it for that reason. The same Love (as I showed before) that made them to serve Christ, makes them also to serve the Church for his sake, and whilst they love him; they cannot but love her as related to him, and also to themselves as Fellow-members.

And then again further for their own Advantage likewise, For they themselves gain by this Ministry, and are much improved from it, as from hence occasionally they are instructed in the knowledge of such Mysteries which before they were unacquainted withal; Thus, 1 Pet. 1 12. While the Apostle mentions the Evangelical Doctrines he says this of them; That they are such things as the very Angels desire to look into them; namely, for the Excellency of them. And again St. Paul. Eph. 3 10. To the intent that unto Principalities and Powers in Heavenly places might be known by the Church the manifold wisdom of God. This encourages them in this their Attendance; And makes them willing to be ministering Spirits for the Salvation of the Elect, as they are said to be. Heb. 1 14.

But besides as to the Churches in General; so also to every particular Member, as to Jacob here in the Text. Not only Mystically considered but Personally, Their's not the poorest Christian that is, but he has a guard of Angels attending upon him as there's occasion for them, not only one particular Angel (as some would have it) for a particular Person, as assigned and appropriated to him, but a multitude and variety of Angels as Jacob here had. We shall find if we look into Scripture, how serviceable the Angels have been to the particular persons of God's Servants, as they have had need and use for them. Elijah was destitute of Meat, and the Angels fed him. Daniel was cast into the Den of Lions, and the Angels preserved him. Peter was put into Prison, and the Angels rescu'd him. Elisha was pursued by the Syrians, and the Angels encompass him. Jacob was alone in his Journey, and the Angels accompany and conduct him. He shall give his Angels charge over thee, to keep thee in all thy ways; They shall bear the up in their hands, that thou dash not thy foot against a stone, as it is Psal. 91.11, 12. There is vey great Benefit from the Angels in their Ministry and attendance upon the Saints.

Indeed we do not discern them, nor take so sensible a notice of them. They are about us, but they are about us Invisibly. The Manifestation of Christ in the flesh, who is the Lord of Angels hath taken away the Manifestation of Angels in a Corporeal Discovery, and hath reduced the Administration of his Kingdom to a more Spiritual form; But this does not take away from their real presence with us, and attendance upon us. They are with us, and assistant to us: after an invisible manner, and that to very good purposes, which if we had time we might enlarge upon unto you. And especially as to the resistance of evil Angels and their attempts upon us. Look what ever mischief the Devils can work against God's Servants, the contrary good can the good Angels observe for them, and accordingly they do, as there is need and occasion for it, In the protection of their Persons, in the assistance of their Employments, in the scattering of their Temptations, in the satisfying of their Objections. As the Angels were instrumental to the removing of the Stone from the Sepulcher, so they are many times instrumental in removal of Scruples out of the mind. And as the Devils have power now and then for the injection of evil Imaginations, so have the Angels also power to desperse them, and to take them away. But that which is chiefly to our purpose, and most agreeable to he scope of the Text is the Ministry of the Angels for the Custody and preservation of God's Servants, which is very full and Eminent in them. These Angels do always behold the face of God in Heaven; and that to this end, as to be Commanded and set on work by him, for the safety and security of them. The Angels of the Lord incamp about them that fear him and deliver them. Psal. 34.7. And so I have done also with the second Branch of the Vision, which is exhibited to us here in the Text consisting in the Activity of the Angels. The Angels of God ascending and descending upon the Ladder.

The Third is the Super-Intendency of God himself in these words. And the Lord stood above it, and thus it carries a reference with it to both the former, to the Latter, and to the Motion of the Angels, which passed upon it. It refers to them both.

First, It refers to the Ladder, and that in the full extent of it; whether of Christ or the Church, or Jacob. The Lord stands above it with respect to either Explication.

First, Take it in reference to Christ, who is the Ladder in the first and principal Nation and conception of it, so the Lord stands above it; whereby is declared unto us thus much. That though as the Son of God Christ be every way equal to the Father, yet considered as Mediator, he is less and inferior to him. The Father is greater then I in that place which we lately opened. Joh. 14.28. Look upon the whole work of our Redemption, and the Mediatorship of Christ, and we shall find it to be all transacted by the Power and Authority of God himself, who was principal in it; if he came into the World, he was sent by God. God hath sent his Son into the World. Joh. 3.16. And the Father hath Sanctified and sent him. Joh. 10.36. If he was appointed to the work of the Mediatorship, it was the Father that appointed him. Him hath God the Father sealed. in Joh. 6.27. When he was baptized, it was the Father that approved him, and gave Testimony unto him. This is my beloved Son in whom I am well pleased. Matth. 3.7. When he was Crucified and put to Death, it was God the Father that exposed him. He was delivered by the Determinate Council and foreknowledge of God in. Act. 2.23. When he was brought again from the Dead, it was the Father that raised him. Him hath God raised up having loosed the pains of Death because it was not posible that he should be held of it. Act. 2.24. Thus is the whole Contrivance of this Ladder, for the framing of it and rearing of it, and fastening of it, it was wholly from God. And this as it refers to Christ himself.

Again, Secondly. Take it in reference to the Church, this Ladder in the second Notion of it, and so the Lord stands above it there also; What ever it be that happens to the Church, it happens to it by the disposal of the Lord, who does order all events and Conditions whatsoever unto it. The Dispensations of Providence are different, and full of Varieties in several times and ages of the World: Some they fall out in one kind, and some they fall out in another, but the Lord he is above them all; and overrules them, as himself pleaseth. And still (which is the comfort of all) for the good of the Church. The eyes of the Lord run too and fro through the whole Earth, to show himself strong in the behalf of them, whose hearts are perfect towards him, as the Prophet tell us. 2 Chro. 16, 9.

There is a Double advantage which does arise from an high Posture and more eminent standing. The one is the Advantage of Inspection, and overlooking. And the other is the Advantage of Influence and overruling those that stand above others, they may see what is done by them. And those that stand above others, they may usually either hinder or prevent them. And both of these Advantages are here intimated to be in God toward the Church while it is said, that he stands above it. First of Inspection and over-looking. He sees how it is at any time with it. He that is higher then the highest Observes, and there be higher than they. Eccl. 5.8. I have seen, I have seen the affliction of my people which are in Egypt. And then Secondly the Advantage of Influence and over-ruling. Our God is in Heaven and he doth whatsoever he pleaseth. in Psal. 115. verse. 3. And Psal. 135 verse. 6. Thus it refers to the Church.

Thirdly, Take it in reference to Jacob for his particular, as we must also take it, as the next and occasional and more immediate sense though not the principal, and it hath a truth in it so likewise; that the Lord stood above it: hereby to signify that special care which God had of his Servant at this particular time; Poor Jacob was now at this time in a very sad and comfortless condition, as to outward circumstances. He was driven away for his life from a cruel Brother, to a cruel Uncle; he had left his Fathers house, and was now to seek entertainment abroad, and he had the difficulties of a tedious Journey upon him. The Ground for his Bed, the Stones for his Pillow, the Heavens for his Cannopy. He was all alone and had nobody near him, to administer comfort unto him. See here now it pleased the Lord in his Goodness to provide for him, and to express himself towards him, by sending him a guard of Angels to defend and protect him; and by being himself in a special manner present with him, and comforting him, and strengthening him, and upholding him in the way in which he went. This is God's usual manner and dealing with his Servants, to own them and to draw near unto them in their Greatest Extremities. Jacob the harder he lay, the sweeter he slept. And the less encouragement that he met with from Earth, the more had he from Heaven. This is that which we may still observe as the Lot and happiness of God's people, to have it thus with them, God visits them in their greatest Solitariness, and helps them in their greatst Distress. Fear not Jacob, I am with thee, be not dismayed, I am thy God, I will strengthen the yea, I will help thee &c. Isaiah. 41.10. It is true both of Jacob Mistically, and of Jacob Personally. And so to Paul. Act 18.10. Be not afraid for I am with thee, and no man shall set upon thee to hurt thee. And as he had it in the Promises; so he had it likewise in the Performance and the accomplishment of that promise to him, as we may see in 2 Tim. 4, 16, 17. All men forsook me, but the Lord stood by me and strongthned me. There was the Lord in the top of the Ladder. In the Multitude of my thoughts within me, thy comforts delight my Soul. in Psal. 94. verse. 29. And so much of the First reference of this Passage as it respects the Ladder itself in the full Latitude and extent of it, whether of Christ, or of the Church or, Jacob.

The Second Reference is to the Motion of the Angels that passed upon it. The Lord stood above them also, as ordering, and guiding, and disposing, and governing of them The Angels as Great as they are, yet they are still but Creatures, and at the Command of God himself who is the Lord and Creator of them. And so the Scripture testefies of them. in Psal. 103.20. Bless the Lord ye his Angels, that excel in strength, that do his Commandments hearkening to the Voice of the Lord. It was a great Comfort and Advantage to Jacob that he had the Angels to wait upon him in this his present Condition, to ascend and descend upon his Ladder, Oh but this was the main of all, that God himself stood above it; for the ordering and regulating of them. The greatest means of Comfort without God are altogether uncomfortable, and helps which have no help in them; it is he who alone give virtue and Efficacy to any Creature and that makes it advantageous in him; and without which it can do us no good, nor benefit us at all, be it in its own Nature never so excellent. This was that which was the Glory of this Vision, and that put an Eminency upon it, which (as I may say) is a Ladder itself and consisting of its several steps and gradations in it, and neither of them could be well spared. Here's the Ladder, and the Angels, and the Lord. If Jacob had not seen the Ladder, as a pledge unto him of the happiness of his Conveyance, he would have been at some loss within himself. If he had seen the Ladder, and had not seen the Angels ascending and descending upon it, he would have been to seek still. And if further had seen the Angels upon it, and had not seen the Lord stand above it, he would have been very miserable for all this. This is that which is the excellency of Angels, that they are the Angels of God, and this is the good that comes by them. That the Lord stands above them.

This is true and holds good not only of Angels Properly, but of Angels Metaphorically, not only of Angels by Nature, but also of Angels by Service and employment which are the Pastors and Ministers of the Church, who have sometimes this appellation of Angels fastened upon them, and are so denominated, we may apply it even to them also by way of Analogy. The Pulpit (it is as I may so call it) Jacob's Ladder that reaches from Earth to Heaven. It has its footing on Earth: for we have this Treasure in Earthen Vessels. But the top of it is in Heaven; for we bring with us the glad tidings of Salvation. The Angels of God they ascend and descend upon it; in the exercise of their minesteriall Employment. But it is the Lord that must stand above it, and give virtue and Efficacy to it, or else all is in vain and to no purpose. It is he that must give us Assistance, and it is he that must give us Success and a blessing upon all our undertakings, or else it will go but very ill with us, nor with you neither. If thy presence go not with us, carry us not up hence, as Moses said in the like case. Exod. 33.25. Who is Paul and who is Apollo, but Ministers by whom ye believed even as the Lord gave to every man. I have Planted and Apollos has watered, but it is God that gave the Increase, as the Apostles speaks. 1 Cor. 3.5. And so I have done with this first General part of the Text which is the Vision itself in the three several Branches of it. The erection of the Ladder. The Motion of the Angels, and the Superintendency of God himself.

The Second is the Provocation of Attention, or the Proposal of this Spectacle to view in the word BEHOLD, which is now briefly to be dispatched by us. This though it be first in the Text, yet it is last in our handling of it, as it is also in the Nature of the thing. For first of all the sight is prepared, before the Spectators are called into the vewing of it. And so here this word Behold as it lies in the Text is very Emphaticall, and more then ordinary in other Scriptures, (where also sometimes we meet with it) as we may observe in the Multis lications of it, for we have it here under a Threefold Repetition the more to awaken our attention to it. Behold, Behold, Behold. Behold the Ladder, and behold the Angels, and behold the Lord. All are to be Beheld by us. And the Viewing and beholding of them all will serve as the Application of all that heitherto has been delivered about them.

There are divers sorts of Looking and beholding, which are here required of us in order to this Spectacle before us. First, So behold it with an Eye of Wonderment and Admiration as a very Great and Glorious Mistery, especially so far forth as it concerns Christ himself. Here's that which calls for special heed and attention from us, we heard before how the very Angels themselves looked upon it with Astonishment, and how much more then should then Sons of Men who are themselves so deeply Interested and concerned in it. There's nothing which belongs to Christ but it is worth the beholding, and has commonly the Provocation of it affixed unto it. Behold a Prophet, Behold a Virgin, Behold the Lamb of God, still behold; when there's Speech of Christ, and so here. Forasmuch as he is pleased thus to offer and Exhibit himself to our view, we should not take off our Eyes from him, but fasten them upon him. Look upon him in both his Natures, and look upon him in all his Offices, as they are laid before us. It is that which is here required and expected from us. This Vision it was not only for Jacob but also for us; and it does very much belong unto us. This Ladder is still standing even to this present day, and is not removed or taken down, but we may look upon it. Not in a Dream, but waking, nor in the Shaddow only but in the Substance. We all now may with open face Behold as in a Glass the Glory of the Lord &c. as it is 2 Cor. 3.18.

Secondly, With an eye of Faith, we are to behold it so also as improving it to our own great Comfort and Consolation; in the greatest Troubles and perplexities that may befall us, we see here how we have no cause to despair even in the saddest Conditions, of Poverty, of Solitariness, of Exile, of Remoteness of Friends, of pursuit of Enemies; All which were the Cases of Jacob here in the Text. For God himself will draw near unto us in such Conditions, and then to choose more especially; he will draw near to us Himself. And he will give his Angels charge over us to take care of us. What is presented here to Jacob it is made good to every Israelite, and such persons as are of Jacob's seed. And whatever is written aforehand, it is written for our Satisfaction, that we through patience and Comfort of the Scriptures might have hope, which accordingly we should nourish in ourselves. It is that which a Christian may make use of even in Death itself, and in his passage from Earth to Heaven, when he is going out of the World; That the holy Angels themselves shall attend him as they oncedid Lazarus and carry him into Abraham's Bosom, and God himself will appear for him. Indeed, that we may have the full Comfort and Benefit of these Truths to ourselves, it concerns us to endeavor to make good our Interest in Christ, and to see that we are truly and really members of him. For this is the Groundwork and Foundation of all other Comforts besides. And amongst the rest of this here in the Text, of the Ministry of Angels. Take us out of Christ, and they are our Enemies rather then our Guardians, so far from Ministring to us, as they are ready rather to fight against us, as the Cherubims had their Sword drawn to keep man out of Paradise, when he had fallen and departed from God. But it is Christ and our Interest in him that Reconciles them to us, and that makes them subservient for our good.

Thirdly, With an eye of Dependance, we should look upon it so likewise. In all the Businesses of Difficulty, that we undertake, go about them in the strength of Christ. And in all our approaches. to the Throne of Grace, make them still in the name of Christ, as being the Ladder which is set up for this purpose, that thereby we might get up into Heaven and have Communion with God himself. He is able to save to the uttermost, those that come unto God by him. Hebr. 7. verse. 25. A Ladder that will never break nor slip, nor any way disappoint us. And therefore we should be willing to make use of it, and to venture ourselves upon it. We should look upon God as our utmost End; it is he that stands above; And we should look upon Christ as our principal Medium and Conveyance that brings us to God and that lifts us up to him.

Last of all, We should look upon this sight with Thankfulness, and all due Acknowledgement of the goodness of God to us; that hath thus graciously provided for us. And our Hearts and Tongues should be full of his Praises for so much goodness towards us. What is man O Lord that thou art mindful of him! or the Son of man, that thou so regardest him. Thou hast made him but a little lower then the Angels, as the Psalmist cry's out in Psal. 8.4, 5. We should not give the Honor and praise to the Angels, but to the Lord himself that standeth above them: and has the Ruling and Governing of them for our good, as we made mention before. We should take heed of doing anything, which may be grievous to those Glorious Spirits, and may cause them to remitt of their care and Custody of us, and attendance upon us. That they may be Regular, and Orderly, and Compleat in their Motions towards us, in ascending, and in descending both; not only to ascend, and to declare our Conditions to God. But also to descend, and to bring down his Blessings upon us, and then especially when they are most seasonable for us.

In a word, We should show our Thanksulness in all Cheerfulness of Obedience to God upon all occasions; Whom now we may serve as it were without fear all the days of our life, in this Security that he hath provided for us. It should very much animate us, and quicken us, and enliven us in God's Service, and in the doing of those things which he does at any time call for from us, and requires at our hands.

And more particularly. It should keep us from Complyance with all Allurements and Temptations to Sin, though never so Secret; the Closest and privatest Abominations. Here are two Arguments in the Text, The one is the Observation of Angels, and the other is the Supervising of God himself. The Angels they see us and behold us, and take notice of us what ever we are doing; and we should be ashamed to grieve them in their passages and intercourses amongst us. Though we owe them not an honor of Adoration; yet we owe them an honor of Reverence in this particular, as we do in like case to the presence of some Grave and Austre-man. Then, God himself also he sees us and beholds us, and takes notice of us also, and we should be afraid to provoke him, by anything that is unworthy coming from us. For he is higher than the Angels and stands above them. And if they see us which moves upon the Ladder; how much more does He that is far above it. Thus we should answer one Beholding with another; as the Angels beheld us in a way of Attendance, we should behold them in a way of Reverence. And again as the Lord himself beholds us in a way of pitying, we should also behold him in a way of Awfulness, and dreadful observance, so much for that. And likewise for the whole Text which I have now dispatched. Behold a Ladder set upon the Earth and the top of it Reaching from Earth to Heaven, &c.

SERMON II.

I N the Text itself there are two General parts, First, The Duty enjoined, and Secondly, The Reason annexed for the Performance of that Duty. The Duty enjoin'd, that we have in these words. Thou shalt remember the Lord &c. The Reason annexed in these. For it is he that giveth thee Power to get Wealth.

We begin with the former, viz. The Duty enjoin'd. Thou shalt remember the Lord, &c. This is that which is here given in charge to the Israelites; and in them to all others besides who would be counted God's People, that they would remember God himself. Take notice of that when we speak of remembering of God, (for the better opening of this Passage to us) we may conceive of it according to divers and sundry Explications; wherein it may be said to be required of us.

First, In point of Contemplation, to remember Him, that is to think of him, and to have him often in our minds. So St. Ambrose reads it, In mente tua habebis. Thou shalt love God in thy mind. This is one thing which it becomes us to do, considered as Christians. We should be daily and continually in the thoughts and Meditations of God, and so conversing and holding Communion with him. This is that which the Servants of God have been still Careful and studious of. As for instance the Prophet David very frequently. Thus Psal. 63.6. I remembered thee on my Bed, and meditated on thee in the Night watches. And Psal. 139.18. When I am awake I am still with thee, namely in Holy and Heavenly Meditations and Contemplations of thee. And this was very pleasing to Him, Psal. 104.34. My Meditation of him shall be sweet &c. A Gracious Heart finds a great deal of sweetness and Contentment in the thoughts which he has of God, they are very satisfying and delightful to Him. And so they should be to everyone also of us.

It is the Reproach and Misery of wicked and ungodly Persons as the Scripture declares it of them; that through the pride of their Hearts, they will not so much as look after God. God is not in all their thoughts. Psal. 10.4. Wicked men they live without God in the World. 〈 in non-Latin alphabet 〉 . as it is said of them in Eph. 2.12. They pass from day today and hardly so much as think of God, or have any due and serious reflections upon Him; though in him they live and move and have their being, and he is not far from everyone of them, As the Apostle speaks Act. 17.27. Yet notwithstanding do they take no notice at all of him, as if there were no such Person Existent. Though he be not far from them in regard of his Providences towards them, yet are they far from him, in regard of their Observations of him. Now this is that which Moses would Correct and amend in all such Persons by this Expression here before us, whiles he calls them to a remembering of God. He does hereby call them to a due Contemplation and thinking upn him, and therefore it is that which we should all labor and endeavor after, to remember God thus.

And for this purpose we should look upon him as our greatest and chiefest Happyness. The more Esteem we have of anything, the more Thoughts do we exercise about it. Nemo obliviscitur ubi ponit thesaurum. There's no man that forgets his Treasure; where ever that is, there will be also his Heart, as our Savior tells us. We need not call upon Worldly men to remember and think of their Gold and Silver and Riches, they will remember and think upon these without Remembering of themselves, and of their own accord; and all because such things as these are dear and precious with them. In like manner will it be also with us to God, if he be our Treasure, as he ought to be; we shall then remember him, and daily think of him, as it is fitting for us to do. Whom have I in Heaven but thee, and there is none on Earth which I desire in Comparison of thee. says David, Psal. 73.26. When it is once come to this with us, we shall then very easily and readily have our thoughts and Meditations carried out towards him.

Secondly, As in point of Contemplation, so also in point of Affection: This remembrance has a respect to that likewise, we are then said to remember any one, not when barely we do think upon him, but when we think upon him with Respect; when he is not only in our Thoughts, but in our Hearts. And thus likewise are we said to remember God, and required to do so, namely as to have our utmost Affections drawn out unto him. Then shalt thou love the Lord thy God with all thine heart, as it is in another place; we remember him then, when as we love him. And so as for the affection of Love: so for the Affection of Fear. When we reverence him, and stand in awe of him, and do everything as in his Presence: we are then said also to remember him; when we set the Lord always before our eyes, and tremble to do anything which may be offensive and displeasing to him. Loose and Licentious Persons, which care not how they behave themselves in their lives; they forget before whom they come, and in whose presence they are, But those who keep in their hearts awful thoughts and Apprehensions of God, they are so far forth said to remember him. This is the Second in point of Affection.

Thirdly, In point of Obedience to remember God, is to be subject to him, and to do that which He requires. Those that walk in ways of Opposition, and Contrariety to God, they are said to forget him. Consider this ye that forget God. Psal. 50.22. Now his People they are thus far to remember him, and to be mindful of him; that is indeed of their Duty to him. This is that which is the truest remembrance of him and of anything else, and which God does most set by and account of. It is not all the Profers we can make towards him, or Asemblance of Affection to him; which he so much regards and esteems of in us, but how far forth we observe his Laws. To obey is better then Sacrifice, and to Hearken than the fat of Rams, as Samuel tells Saul. 1 Sam. 15.22.

Fourthly, In point of Address and Seeking to him, and Reliance and Dependance upon him. This is also to remember him, and which God does also require of us. When anything is to be done by us, or for us, that we be sure to call upon God himself for the Prospering of it to us. Prov. 3.5.6. Trust in the Lord with all thine heart, and lean not to thine own understanding. In all thy ways acknowledge him, and he shall direct thy Pathes; when we neglect to seek to God in Prayers, we are so far-forth said to forget him; and to be unmindful of him, but when we pray to him, then we remember him, and it concerns us so to do. A good Christian should go about nothing, Especially of any Consequence or Concernment, but he should be sure still to remember to seek to God for his Assistance in it, and Blessing upon it.

Lastly, (And more especially, as the sense and meaning of this place) in point of Thankfulness and acknowledgement, we are then said to remember God, when we own him in all the Mercies which we enjoy from him, when we do not only as the brute Beasts, take such things as are convenient for us, but together with them look up to the Hand which bestows them upon us. This is truly and indeed to remember him, to be thank full to him; and of we ought to do. Thou shalt remember the Lord thy God thus, and thus Especially. This is the proper Scope and drift of this present Scripture before us, as we may see by the very Context and Coherence of it. In verse. 10.11. &c. of this Chapter. When thou hast Eaten and art full, thou shalt Bless the Lord thy God for the good Land which he hath given thee. Beware that thou forget not the Lord thy God, in not keeping his Commandments and his Judgments &c. Because indeed it is that which we are Naturally and Commonly too Prone and subject unto. When we have received Mercies from God, not to Consider from whom we have received them, and so as it becomes us to return thanks for them, therefore does the Lord himself remember us, and put us in mind of it, that we should be careful to do it, as some kind of remembrance of himself.

Now this point thus Explain'd unto us calls for our Answerable Observation, and performance of it, we should be careful all of us to remember the Lord our God, where me thinks in the very words themselves there are two Arguments couched and implied for the inferring of it upon us. The one is from the word of Sovereignty, that he is the Lord God. And the other is from the word of Propriety, that he is our God. Each of these they do in a special manner call for our remembrance of him.

First, From his Sovereignty, that he is the Lord, we should remember him for that, and accordingly yield all respect and Acknowledgement to him. Great and Eminent Persons they are such usually as are remembered by us, whoever are else; now therefore the Lord for his Greatness, though there were nothing else in it, it does require it, and call for it at our hands.

Secondly, From the word of Propriety, and that Interest which he has in us and we in Him. Thy God; This latter join'd with the former makes it Compleat, in Deut. 28.58. We find this Expression there used. That thou mayest fear this Glorious and fearful name, THE LORD THY GOD. What he says there of Fearing him, we may say of remembering him, that also upon the same Ground, and for the same Reason, and in particular for our Relation to him. Relations they are such as of all others should be remembered by us, and if we have any good Nature in us, they commonly are so, and how much then does it become us to remember the Lord our God, that owns us, and takes us for his, and whom we ourselves have owned: surely it concerns us to remember Him of any other besides.

And that also in all Conditions whatsoever we may light into, and the better so much the more: As it is intimated here in this Scripture. When thou art full and art Prosperous &c. Then remember the Lord thy God. Prosperity it often makes men forgetful both of themselves and others, yea (which is so much the more Abominable) often times even of God himself; But it is that which it should not do. We should remember the Lord our God in Prosperity, and in the full Enjoyment of all things; Yea then Especially as the Author and Bestower of all these things ( which we enjoy) upon us.

To set home this point so much the more Effectually upon us, and to persuade us to the practice of this Duty; let us Consider this with ourselves. First, The Great need which we have of God's remembering of us, and of thinking upon us. There's a time a coming when we shall all be desirous of it, and seeking for it. Remember me O my God for good, and think upon me; which was the prayer of Nehemiah. It will be likewise in time all our prayers, and there will because for it. Lord remember me when thou comest into thy Kingdom. And when I myself desire to come into it likewise. There are certain Times and Seasons which are incident and Happening to us, wherein God's remembrance of us will be of great Concernment, and consequence to us. And that a great deal more, then all the world besides; Now as we desire that he should remember us then, let us remember him now: And take the first occasion and opportunity for the doing of it which in his Providence is afforded unto us. Remember thy Creator in the days of thy youth, as the Preacher advises, Before the evil days come &c. Eccle. 12. There are many who think sometimes of remembering of God, but it is then when as their memory is lost to everything else; when their senses and memories fail them, and are departed from them, then they think they will remember God, and have some thoughts of him; But alas it is many times too late to do it then. If ever we will remember him to purpose we must remember him before; And that so much the rather as we shall desire then, that he would remember us.

Secondly, Let us Consider the great Evil of Forgetfulness of him. It is that which we find in Scripture to be very much threatened and punished by God. This was the great Sin of the Israelites, and which was so much laid to their Charge which God Plagued them and punished them so much for. That they forgot the works of the Lord, and remembered not the things which he had done for them. As we may see at large in the 78. Psal. And so also the Prophet Isaiah says in Isaiah 17.10. Because thou hast forgotten the God of thy Salvation, and hast not been mindful of the Rock of thy strength, therefore thou shalt plant pleasant Plants, and shalt set it with strange slips. There is nothing which God does take worse from his People then to be forgotten, and neglected by them; And therefore accordingly does so bemoan it and Complain of it, as sometimes he does. Thus, Jer. 2.32. Can a Maid forget her Ornaments, or a Bride her attire, Yet my People have forgotten me days without number. Forgetfulness is there so much the less excusable as any one is more engaged to remember, and has somewhat to put them in mind. Now thus 'tis here with God's people to himself. It is a shame that they should forget him, because they have so many occasions to remember him, yea to bring him, and force him into their minds; being as useful and necessary for them as any attire or Ornaments to a Bride, which therefore She does not Easily forget: because she does so much esteem them, and so highly set by them, from whence it follows that forgetfulness of God is a great indignity offered unto him, and a note and Sign of Contempt which is cast upon him. Let all this, and much more which might be said, work upon us, to persuade us to this Duty of the remembering of God, and that with all the due Affections and Circumstances appertaining hereunto. Let us have God often in our Mind and in our thoughts, and in the workings of out Hearts; set him always before our Eyes, and behave ourselves continually as in his presence. What ever we go about let us remember to take in his help and Assistance of us in it, and Rely and depend upon him for it. And so I have done with the first General part of this Text; which is the Duty itself, is enjoin'd in these words. Thou shalt remember the Lord thy God.

The Second is the Reason Annext for the Performance of this Duty in these words. For it is he that giveth thee Power to get Wealth, which Passage may be considered of us two manner of ways. First, In its absolute Consideration, and Secondly in its Connexive; according to its absolute Consideration, so it has the force of an Intimation, or simple Proposition; according to its Connexive, so it has the force of an Argument or Rational Probation.

We will look upon it first of all in the former Consideration, as it is Absolute, and by way of Proposition. If he that giveth thee Powerto get Wealth, namely the Lord thy God. Whom he had mentioned in the words before, which passage again seems to carry a twofold sense or Signification with it • urther; Both Emphatical and likewise Exclusive Emphatical, as declaring that God does give this power; Exclusive, as declaring that none does give it but He alone. And we shall handle the words promiscuously in reference to either, sometimes taking notice of the one, and sometimes taking notice of the other, and so of both together. This is that which the holy man Mose does here declare to the People of Israel and in them to all others. That God the Lord, and he alone gives them Power to get Wealth.

First, Emphatically, When it is said here he gives Power: this Power, it may be laid forth according to sundry Explications, First, He gives the Skill and faculty which does tend and conduce hereunto, which seems to be the most proper Signification of the Hebrew Coach; the word which is here used to express it: It is God that gives this. The ordinary way and means which God hath in his Providence appointed for the attaining of a great Estate is in some honest and lawful calling, and the Improvement of a man's self in the World. Now it is God that gives this. It is he that fits men and furnishes them with Abilities in such and such Employments; from whence they come to the getting of such and such Estates. The Prophet Isaiah, when he speaks of the Plowman; He says his God doth instruct him to Discretion, and doth teach him c. 28.26. And the Prophet David when he speaks of the Soldier. He says the Lord teaches his hands to War, and his fingers to Fight. Psal. 144.1. It is said of Bezaleel and Aholiab, That the Lord put Wisdom and understanding into them, to know how to work all manner of work for the Service of the Sanctuary, Exod. 36, 1. And so we might instance in all other Employments besides, of what kind or Nature besides. All your Arts and Trades and Mysteries of your several Companyes and Societies in the City and Ability for the managing of them, they take their rise from God himself; he is the Author and giver of them; And being the giver of them, he is also Consequently the giver of that Wealth, and Riches that comes by them. He gives thee power to get Wealth, while he gives thee skill and understanding.

And this again not oney in the General habit, but also (which is further considerable as pertinent hereunto:) as to the particular Act and Improvement and the Exercise of that habit which is in him. This is also the gift of God, and so to be acknowledged, Ability to manage such skill in such particular Circumstances and Conditions, For a man may be a very good Artist in any way as to the Theory and Speculation: and yet perhaps may much fail in the Practice and Exercise; at least for such and such Particulars. Now therefore 'tis God that gives Power here also, not only the first Act but the second, nor only the remote Power but the immediate. As it is said of our Blessed Savior that there was present power with him to heal those sick Persons, which were brought unto him. Lu. 5.17. This is that which is necessary for a Physician in the way of his Physic, not only a General Skilfulness but his wits about him in such a particular Case, and so it is in any other Calling, or undertaking besides. That's the first Explication: He gives the Power, that is Skill and Ability &c.

Secondly, He gives thee Power to get Wealth, that is, He gives thee Occasion and opportunity to do so. Let a man have never so much skill, and understanding, and Ability in his Calling, as he can Imagine; yet he can do no more with it, then the thing itself will bear, for the Nature of it. Therefore the Preacher tells us, That Riches are not always to men of understanding. Eccles. 9.11. The reason of it is this. Because that although they have skill, yet they want Opportunity, which unless God vouchsafe unto them the greatest skill that is may prove Ineffectual unto them. Now therefore the Lord where he intends any to have Riches, he does usually give them this with the other: Occasion and Opportunity added to Understanding and Ability. God does in the w • y and Course of his Providence, so order and contrive things unto them, as may make for their Advantage, as without which they can do no good. Thus in a way of Husbandry; their's the suitableness and seasonableness of the Weather. Thus in a way of Merchandize there's the favourableness and accommodation of the Seas and Waters and Winds, which are at God's Command and disposing; Thus in a way of Trade and Commerce, there's the ordering and disposing of the Market: All these things are in the hands of God, and so the Power to get Wealth by them.

Thirdly, The power of Success, It is he that gives this likewise, when all things are prepared in the Means as much as can be, yet there is a further Blessing which is required for the perfecting of them. And this is also from God himself. It is the Blessing of the Lord that makes Rich, and adds no Sorrow with it, as Solomon tells us. Prov. 10.22. This is that which is absolutely requisite and necessary hereunto, so that there's no Power of being Rich without it, or devidedly from it. Except the Lord build the House, they labor in vain that build it. Except the Lord keep the City, the watchman waketh but in vain. It is vain for you to rise early, to sit up late, to eat the Bread of sorrow &c. Psal. 27.1.2. What ever Course any may take to be Rich, it is to no purpose without the Blessing of God. And this Blessing of God it will make Rich, where there's little else besides: How many men are in the world, who can give little account of their Estates but only this, that God has been pleased in his Providence to make a little go a great way with them, and to increase them before they were aware, as Jacob said once to Laban, Gen. 31.42. Except the God of my Father, the God of Abraham, and the fear of Isaac had been with me, surely thou hadst now sent me away Empty. Yea have sown much, and bring in little. Hag. 1.6.

Fourthly and lastly, It is God that gives thee Power to get Wealth, that is, that gives thee Grace, and makes thy Gettings to be lawful to thee. When we have mention here made of a Power to get Wealth, we must not understand it of an unlimited Power, but a restraind. Not of a Power which is per fas et nefas, Either by hook or Crook, but of a Power which is subordinate to the Commandment and will of God, and which is agreeable to the Rules of his word. Take your Thieves and Robbers and Oppressors and such persons as these, and they seem to have a Power to get Wealth, such as it is, but it is not a Power of God's giving and bestowing upon them, but of their own taking to themselves. It is not a Power of Donation, but a Power of Usurpation. A Power which God may be said to suffer rather then to give; and so it is not the Power which is here meant in the Text. But the Power which is here intended is an orderly and regular Power and consistent with the principles of Religion. To get Wealth in God's way; and according to his allowance and approbation; this is power to get Wealth indeed. And this also together with all the former is the gift of God, which he bestows upon those which are his People.

Secondly Exclusively, When it is said here: That He gives this power; this (as I said) is to be taken not only Emphatically but Exclusively; and so there are these Intimations in it. First, That Wealth and Riches and great Estates they are not matters of mere accident, and Casualty, and Chance; but that there's a special hand of Providence in them. Indeed such things as these they are commonly called Bona Fortunae, the goods of Fortune, but it were a great deal better and more proper to call them rather Bona Providentiae the goods of Providence, which indeed they are, being such as are bestowed and ordered according to divine Dispensation. The Silver is mine, and the Gold is mine saith the Lord. Hagg. 2.8. And as it is his to the owning of it, so it is his also to the Disposing: The poor and the Rich meet together, and the Lord is the maker of them both, as Solomon tells us. Prov. 22.2.

Secondly, It is not from our Selves neither, that we do any time come to be Rich, and to increase in Wealth It is the gift of God: This is the very scope of the Text, as we may see in the words immediately preceding in verse. 17. of this Chapter. Take heed thou say not in thy Heart, my power and the might of my hand hath gotten me this Wealth, but thou shalt remember the Lord thy God. This was the miscarriage of Ephraim. Hos. 12.8. Ephraim said I am become Rich, I have found me out Substance, &c. He attributed his Riches to himself, and to his own finding out. And so Habb. 1.16. They Sacrifice unto their own Net, and burn Incense unto their own Dragg: Because by them their portion is fat, and their Meat is plenteous. Indeed the Scripture sometimes tells us that the Diligent hand maketh rich, and so it does. But it is still in a Subordination to the good hand and blessing of God himself, that is supposed to go along with it, otherwise all the diligence in the World will never be able to effect it, and all the hands in the World will never be able to reach it. Therefore we see sometimes even by Experience that it proves otherwise: That those who take never so much pains, and wait never so many Occasions, and leave no Stone un-turned for the procuring of Wealth to themselves, yet they do not always light upon it, because it pleases God himself to deny it unto them.

Thirdly, It is not from other men neither, It is Exclusive to them. Parents and Friends and Progenitors and such as these: Indeed Solomon tells us in one place, That Houses and Riches are the Inheritance of Fathers. Prov. 19.14. But this must be understood so far as they are able to make them, which is not absolutely, but with its Restriction. How many have there been in the World who though they have had great Estates left them by others, yet not withstanding have been poor themselves; and have not known either how to Increase or how to keep that which has been left them. These and the like Considerations do evidence and make it good unto us; which we have here now before us. That it is God that giveth men power to get Wealth, and that Exclusively.

We have seen how he does it Emphatically; he is not wanting in doing it, we have seen also how he does it Exclusively. Ther's none to purpose that does it but he. Let us take in one Inlargement and Amplification more to the former, and that's Comprehensively, for this likewise is implied in the Text and very proper and pertinent to our Purpose: That which is here in our English Translation rendered to get, is in the Hebrew Bible to do or to work: Le-gnasoth Chayl. And this has somewhat more in it than as yet we have spoke unto, we may reduce it to two heads Especially. First, He gives thee Power to keep it, and Secondly, He gives thee Power to use it; both of these must be taken in and added as belonging to the former.

First, To keep it: The Lord thy God gives the Power to do this. Alas! To how many Casualties and Mischances is this worldly Wealth subject unto? By Land and by Water and by Fire, and by Wind, by every Element from bad Debtors, from bad Servants from bad Wares, and the sundry Miscarriages of them. I need not reckon them up to you, your Experiences often times are a sufficient proof of it, so that now there's as much need of a power for the preserving and holding of wealth as there is for procuring and getting it, Nec minor est virtus quam quaerere, parta tueri: Now who is it that bestows this upon thee but God alone? It is he that gives thee Power to keep Wealth, and indeed there is no Security like to his; It is the best Security and Preservetion in the World; and that which will hold, when nothig else will do it besides: All the strength and power which is in Chests, or Locks, or Bolts, or Barrs, they are all nothing to this; which is therefore to be prefer'd by us: And it is that which so far forth as God see's fitting and Expedient for his Servants, he is also pleased to bestow upon them. As his Providence Extends itself to their Persons, and to that which they are; so likewise it Extends itself to their Estates, and to that which they have. And accordingly they may in an humble manner depend upon him for them, as to the keeping of them. That which Paul says of his Soul, and of his Life, and of his Ministry, and such things as those are, may a good Christian say also of his Goods, and his Lands, and his Estates, and such things as these are; I know whom I have trusted and I am persuaded that he is able to keep that which I have committed unto him. If we speak of other Depositaries in the World, men cannot always say it so of them; that either they know whom they have trusted or that those whom they have trusted are able to keep that for them which they have trusted with them. But of God it may be said so: Who as he gives thee power to get Wealth, so also to keep it.

• lie, He gives thee Power to use it, we must take that also. This is that which is very Desireable; and so very considerable, and so much the rather, as it is so much wanting often times in the world, as indeed it is. There are many who sometimes have very great and large Estates, and yet know not what to do with them, nor how to improve them; which know not how to improve themselves, nor yet know how conveniently to dispose them to the fruition and enjoyment of either. This is a great Vanity and sore Evil, which Solomon says, He has seen under the Sun; when Riches are thus reserved for the owners thereof to their hurt; they have power it may be to keep them, but not power to employ them. For why? as it follows they do by degrees molder a way by evil travel, and he begets a Son and there is nothing in his hand; in Eccle. 5. verse. 13.14. Therefore he resolves it afterwards in the 19. verse. of that Chapter. Every man also to whom God hath given Riches, and Wealth and hath given him Power to Eate thereof, and to take his portion and to rejoice in his labor: This is the gift of God. And so again to the like effect in ch. 2.24. There is nothing better for a man then that he should eat and drink and that he should make his Soul to enjoy Good: so much likewise for that, and so I have done with this Passage in its simple and absolute Consideration both explained and also enlarged; in these words. It is God that giveth thee power to get Wealth.

The Second is it's Relative or Connexive Consideration, in the particular For which knit's and conjoyns both the parts of the Text together; and makes the Former to be an Inference upon the latter. The latter part, that's as it were the Doctrine: It is God that gives thee power to get Wealth: And the former part that's as it were the use and Application which is made of this Doctrine: Therefore thou shalt be sure to remember the Lord thy God. The one contains the Privilege of God's people: And the other contains this Duty which lies upon them from it. And this other is that which we are now to speak unto, we have formerly spoken of it distinctly and at large as a point by itself: Now we shall look upon it Connexively, and as a Practical Inference and Deduction from the forementioned Proposition and Intimation, because it is the Lord who gives his People power to get Wealth; which we have heard as the Doctrine: therefore it is his Peoples Duty to remember now the Lord their God; which is the present Application. Here's a a special and particular Reason for the Inforcement of that Duty upon them.

And this Remembering of him to this purpose, it must be taken in its full Latitude and extent as pertinent hereunto.

First, Remember to seek to him and to call and to depend upon him for his Assistance and Blessing in this particular: Seeing it is God that gives thee power to get Wealth; therefore whosoever thou art that desirest to thrive in the World, and to get any Estate to thyself; remember to take in God with thee as an helper and Assistant to thee: Her's good Counsel for those that are young Beginners and Traders in the World, and who seem to have the world before them, to know what course is to be chiefly taken by them for the furtherance and advancement of them; And it is the best Counsel which can be given unto them. It is the Vanity, and folly of a great many Persons in such Conditions as these are that they least of all remember God of anything else; what Stock they have, what Commodities, what Friends, what outward Advantages, these are oftentimes thought of, and thought of again and again: Ye but what Interest in God, what Acquaintance with Him, what Relation to Him, what Expectation from Him. Thus it does not many times so much as enter into their minds and Cogitations: Now what a weak and fond thing is this whether it shall appear that it is He alone that gives Power to get Wealth? Do not they reckon as we may say without book who make account to be Rich without Him; who is the Spring and Fountain of Riches? Yes without question they do. And therefore let all such be here persuaded to be put in mind of Him, accordingly to make their repairs, and addresses to him in this behalf, to Sanctify their Labors, and Indeavours, & undertakings by calling upon God in prayer and Supplication to Him; which is the most absolute and Compendious course which can be taken by them in this respect, and most effectual to the prospering of them in all their affairs. Indeed this must not be the first occasion of their addresses to God, nor yet the only; To go to God only for an Estate, and never care to have any knowledge of Him else. Supposing gain to be Godliness, as the Apostle Paul speaks of some. 2 Tim. 6.5. This they must not do, but having first of all closed with God in a way of General Conversation, thus to improve him in their particular Conversation. Certainly if men were but more Religious and Conscientious in this particular, they could not but find more good by it, then otherwise they do: For though Riches and great Estates be not always the Portion of God's Servants who have their Inheritance in a better place and in a better matter then this present World. Yet so far forth as men are anything carefuller to serve God in those places in which he sets them, so much likelier are they thus far to receive a blessing from Him, so far as is convenient for them. And so the Scripture sets it and Expresses it to us in sundry places of it: As ye may see more particularly at large there in that place in Deut. 28.12.3.4. &c. And it shall come to pass that if thou shalt hearken diligently unto the voice of the Lord thy God, to observe and to do all his Commandments which I Command thee this day, That all these Blessings shall come upon thee and overtake thee: Blessed shalt thou be in the City, and Blessed shalt thou be in the Field, Blessed shall be the fruit of thy Ground, and the fruit of thy Cattle; the increase of thy Kine, and the flocks of thy Sheep: Blessed shall be thy Basket and thy store. Blessed shalt thou be when thou comest in, and Blessed shalt thou be when thou goest out. And so Job. 8. verse. 5.6.7. If thou wouldest seek unto God betime, and make thy supplication to the Almighty, surely now he would awake for thee, and make the Habitation of thy Righteousness prosperous: Though thy Beginning was small, yet thy latter end should greatly Increase.

We see how many there are sometimes in the World who have but small and slender beginnings, and yet how they have risen at last to very great and large Estates: Thus it has been from the hand of God upon them, prospering of them in them: But it is never so comfortable as when it is got and procured by prayer, and seeking to God: For then men have not only the Estates themselves, but the sweetness and Comfortableness of them, which is more to them then all the rest, and accordingly more to be prized and esteemed by them. Then is wealth & a plentiful Estate, a true blessing and Comfortable indeed, when it comes not only from Common Providence, (which it may do to the worst men that are) but when it comes from special favor, and the Dispensations of God's love in Christ: And this it is when it is procured in such a manner as this is which we now speak of. It has then all the blessed Appurtenances of a desirable Estate with it, and reflects with the greater Contentment upon him that has it, whereas otherwise (as the Apostle speaks) it has oftentimes many Snares and Temptations with it, and many foolish and hurtful lusts, attending upon it, which drown men in Destruction and Perdition. in 1 Tim. 6.9.

But then again further; we may improve this point not only as to the getting and obtaining of Wealth at first, but also as to the keeping of it being got, and to the recovery of it being lost, for it holds in this also, as well as in the other: And here we are likewise to remember the Lord our God, in all deadness and decay of Trade (which is that which we now complain of at this present time) in the loss and Surprisall of our Ships whether by the Violence and unmercifulness of the Seas in Tempestuous weather, or by the Violence and unmercifulness of Pirates, in unjust invasions to remember; that it is God alone that gives power to get Wealth, by the removing and remedying of such sad Accidents to us. It is he that in his just Judgment exposes us to them. And it is he also that of his free mercy and Goodness must deliver us from them. And as we desire to be secure from either, so we must repair to that God in whose hands is the Command of both. If our prayers be not going at Land, as well as our Ships riding at Sea, we are in a very sad and uncertain Condition: That's the first kind of Remembrance, so to remember God, as to seek unto him, and to call upon him.

The Second is to be thank full to him; and to be full of our Acknowledgments of him, seeing it is God that gives the power to get Wealth; why then do not you, who do abound in Wealth, and have great Estates vouchsafed unto you, take notice when you are to bless and praise God for them: And give the honor and Glory of them, namely to him alone that bestows them upon you. It is that which as I said before is the chief scope and drift of this Text. That no man say in his heart, My power and the might of my hand hath gotten me all this Wealth. And (which likewise follows from hence) not to be proud or lifted up with it: It is that which the Apostle Paul requires of Timothy, that he should charge those, who are Rich not to be High-minded; now among other reasons which do make against this High-mindedness in them, this is one thing very Considerable from whence they came to be so, what hast thou that thou hast not Received: And why then shouldest thou boast, as if thou hadst not Received it? Seeing it is God that giveth thee power to get Wealth: Let God therefore have all the Glory and praise of that Wealth which thou hast gotten, and be sure accordingly to acknowledge his goodness in it. As Jacob sometimes did. Gen. 32.10. With my staff in my hand. &c.

Thirdly, Remember also to use thy Wealth in such a way as God requires of thee. It is God that giveth thee power to get Wealth, but it is not only for thyself but also for Him. And therefore improve it to Him. Honor the Lord with thy Substance and with the first fruits of thine Increase; (as Soloman advises. Prov. 3.9.10. So shall thy Barns be filled with plenty, and thy Presses shall burst out with new Wine. The words in the Hebrew Text which we here translate to get Wealth are le-guasoth Chayl which the Chaldee Paraphrast expounds to do Vertuously; and so indeed we find the phrase used and interpreted in some other places of Scripture as Prov. 31.29.) Many Daughters have done Vertuously, but thou excellest them all. in the original Text it is Gnason Chayl; as it is here in this present Scripture. And surely the one does very properly follow from the other. Ther's none who are called upon to do more Eminent and virtuous Actions then such Persons as have got most large and plentiful Estates: And therefore they should accordingly make Conscience to use them, and improve them to such a purpose: Such as those they should account themselves not Owners merely, but Stewards whom God hath betrusted with such Opportunities, as whereby others might be the better for them.

This is that which they should be so much more effectually persuaded unto from the Examples which are set before them. The Commemoration of our several Benefactors, is not only an acknowledgment of the good things which have been done by them; but also a Provocation to ourselves likewise to do the same, or the like (as God enables us,) from the Consideration of their Example going before us. As those who are accountable to God, not for Rules only, but also for Examples.

And to Encourage us so much the more herein, let us Consider, that there is nothing lost by it. What ever is done in this kind it is not cast away, but Sown, and accordingly it shall have a Plentiful Crop and Harvest returned for it, God will be in no man's Debt whosoeve he be; but whosoever lays out anything in Obedience to his Commandment he shall receive a full Recompence of it, in the accomplishment also of his promise.

Lastly, Ther's another Remembrance, which we may yet further make of God to this Purpose. It is God that gives thee power to get Wealth, and it is God that gives thee power to loose it, and to want it, and to be content to be without it. The power of Patience, and the power of Contentment is of God: And indeed it is as Great a Power, which is as requisite to the one, as to the other; to this as to that: To be able to say with Holy Job. The Lord giveth, and the Lord takeeth, Blessed be the name of the Lord, to be so far sensible of the Reality of all these things here below, as of the Reality of better things above, to be willing to descend, and to come down from a Great Estate without murmuring, without Repining, without Impatience and Discontent: This is also the Gift of God. St. Paul had learned to want as well as to abound. Ther's an art and Mistery in that also: Which is much both to be desired and embraced. And accordingly as any do by Faith wait upon Him for it, shall they have this Benefit and Experience of it.

And so I have done also with the Second General part of the Text, as with the whole Text itself. Thou shalt Remember the Lord &c.

SERMON III.

THis Text which we have now before us is an Account, which is given by Moses of the Land of Canaan, that Land, which was a long time promised, and at last bestowed upon the Children of Israel not only as their proper Inheritance, but also as a Tipe and Figure of the whole Church of God in all Ages, and Generations of the World. So that what was true of that, Considered in the Literal sense, is true of this also, in the Mystical and Spiritual. Which is that, which we shall now principally take notice of at this present time. Forasmuch as the bare Letters of it contains in it either very little, or no matter at all; or at the best, that which is but short and Impertinent. It is here represented to us under the Notion of a Double Advantage which may serve to make up to us the parts of the Text. First, From the Interst which it hath in God's Affection; The Land which the Lord thy God careth for. Secondly, From the Interest which it hath in God's Inspection; The Eyes of the Lord thy God are always upon it from &c. This is Considerable in the Church of God and such a Land, wherein the Church does at any time Continue and Reside.

We begin with the first of these Parts, Namely the Interest which such a Land as this is hath in God's Affections. The Land which the Lord thy God careth for: This is true not only of the Land of Canaan which then was and Considered in the proper sense of it, but also of any other Land together with it, which is the Place and Residence of the Church, and Ordinances, and People of God. This is Reductively, and Interpretatively, and Proportionably, the Land which the Lord thy God careth for. When it is said here, that he careth for it, this word Care it may admit of a threefold Explication. First, as a word of Respect. He cares for it, that is he regards it. Secondly, as a word of Providence. He cares for it, that is he looks after it, and takes care for it. Thirdly, as a word of Solicitude. He cares for it. i. e. is Anxious about it.

First, As a word of Respect. The Church of God and such a Land where the Church resides, God cares for it, that is he regards it, and has an Esteem for it. It's Precious and of great Account with him. Therefore he is pleased sometimes in Scripture to put such names and Titles as these upon it, which do import as much in it, of his Portion and Inheritance, and Jewels, and peculiar Treasure &c. Which are such things as in the Course of the World People do commonly care for, and set an high value upon them: This does God in reference to his Church. The Lord Regards and Esteems his Church above all other Lands and Nations in the whole World besides. Thus in Psal. 132.13.14. The Lord hath chosen Zion, he hath defended it for his Habitation. This (says he) This is my Rest forever. Here will I dwell for I have desired it. And so again, Psal. 87.2.3. The Lord loveth the Gates of Zion, more then all the Dwellings of Jacob. Glorious things are spoken of thee, O thou City of God It is spoken of the Church: The Land of Uprightness.

Secondly, It is a word of Forecast or Providence. He Cares for it, that is he Looks after it, and inquires into the State of it, so indeed the word here used in the Text does properly signify. The Hebrew word is Darash, which signifies properly to seek or inquire. But it is here Translated Care, by a Metonymy of the Cause for the Effect, as it is also Psal. 142.4 Because those things which men do care for, they are Commonly inquisitive about them, and desirous to learn and to understand how it fairs with them; thus it is now with God towards his Church, he cares for it so, as he he is mindful of the State and condition of it; and accordingly does order and dispose of things suitable and agreeable thereunto. He Cast's about what may be best and most Convenient for it, and answerably does bring it about.

Thirdly, It is a word of Sollicitude and Perplexity. He cares for it, that is he is Anxious about it. This is not properly incident to the Lord who is not capable of such Passions as those are from his Transcendency; but yet he is pleased now and then to take them upon himself, and accordingly they are attributed to him; as spoken after the manner of men. Thus he grieves and fears and cares for his People. His Bowelsyearn, his Heart is turned within him, his Repentings are Kindled together, as it is in Hose. 11. verse. 8. Ther's no man can express more Assection in anything whereof he is Solicitous as to the welfare of it, then God does express towards his Church, as there is Occasion for it. It is the Land which the Lord cares for in the full Extent and Latitude of Care: Whether of Respect, or of Forecast, or of Sollicitue. Now as there's a threefold Expression of the care of God for his Church; so there is a threefold Account also, which may be given to us of this Care, as from whence it does proceed in him. And we may take it briefly thus. First, From his Relation. Secondly, From his Covenant. Thirdly, From his Interest.

First, From his Relation. The Church it is the Land which the Lord God careth for, because it is the Land which he does properly take for his own. All Lands are God's, upon the account of common Creation, the whole Earth, and the fullness of it. Yea but the Church is his Land by special purchase and Redemption, and so he takes care of it more particularly in that Respect. It is the Property of Good husbands to care for their own Land, what ever Land they care for besides. And there's no such Good husbands as God in all particulars. What could have been done more to my Vineyard that I have not done in it. Esa. 5.4. It is his Vineyard; and therefore he will take care of it, to do all that may influence it He that cares not for his Own says the Apostle, he is worse then an Insidel. Now God will never be charged with this miscarriage. He cares for his Church from his Relation.

Secondly, From his Covenant. It is the Land that he cares for upon this Consideration also. Because he has bound and engaged himself hereto. Those that promise to take care of any, whether Person or things; they are concerned to do so for their Ingagement though there be nothing else besides in it: And so is God to do for his Church, whether he has made a Covenant with all to this Purpose. It was so with God, Especially as to this People of Israel, and in particular as to this Land of Canaan, so it is also to the whole Church in General and to that Land, which hath his Church in it: He takes Care of it, from his Covenant with it.

Thirdly, From his Interest and more peculiar Concernment. The Lord takes care of his Church as that which he receives the greatest Benefit and Advantage from any other besides; not in a strict Sense, but in a qualified, and as he is pleased to account it. God cannot be profited by Man, nor by anything which comes from him in a precise acception: But yet so far forth as any places do more advance his Worship, and Name, and Honor, so far forth he reckons himself to be advantaged by them. And as they are careful of him, so is he careful of them also, by way of requital and compensation. We see how it is amongst men, they do not so much care for the Barren Wilderness, and for that Land which is Fruitless and unprofitable, but for that rather which makes good Returns unto them: And so likewise does God himself. The Land that the Lord God cares for is like the Land of Canaan itself which flowed with Milk and Honey. This likewise the Church of God does, as we may so express it, therefore he careth for it.

The use of this Point to ourselves comes to this purpose. First, as it serves to inform us, and to satisfy us in the Truth of this point, which we have now before us, that we believe it, and be persuaded of it. It is that which we are ready sometimes to doubt of and to call in question, whether God cares for his Church or no. Especially according to the Circumstances wherein it may be as Gideon sometimes reason'd with the Angel. Judge. 6.13. If the Lord be with us, why then is all this befallen us. And so if the Lord take care of us, why is it thus and thus with us. This is that which we are now and then ready to reason and argue with ourselves. The Troubles of the Church cause the Church sometimes to question God's care of it, yea sometimes to Conclude against it, and to determine the Contrary; as Zion sometimes did. The Lord hath forsaken me, and my God hath forgotten me. Isaiah. 49.14. Well but for all that, this Truth holds good notwithstanding concerning the Church. That it is the Land which the Lord cares for. This Proposition which we are now upon, it hath both an Inclusive Emphasis, and an Exclusive. It has an Inclusive Emphasis in it, as it does signify; that God does indeed take care of his Church and Land. An Exclusive Emphasis, as it does signify that he does take care of it both in the Denyal of others care for it, and in his own Denyal of Care for others.

First, I say: It has an Inclusive Emphasis; as it does signify how God does indeed take care of it: He careth for it. God has a common and ordinary care which he does exercise about all his Creatures, as he is the maker and Governor of them; to keep them and preserve them in that Being which he hath bestowed upon them, but this is not all which he expresses towards his Church. He has another manner of Care for that, then this comes to: And he does manifest another kind of Love and Affection and tenderness towards it, in his caring for it. In being a Son and Shield unto it. Bestowing Grace and Glory upon it; and witholding no good thing from it, as the Psalmist signifies to us in Psal. 84.12. And so the Apostle Peter expresses it. According as his Divine Power hath given unto us all things that pertain to Life and Godliness. 2 Pet. 1.3. God's Care for his Church is seen in providing all things necessary and convenient for it, and in Sanctifying all Passages and Events whatsoever unto it. And this is the Inclusive Emphasis.

Now for the Exclusive: That's considerable also; and that according to a twofold Explication. First, In caring for it, when none else cares for it besides. Secondly in caring for it, when he cares for none else besides, as to any special, or tender Care of them.

First, I say God cares for his Church and Land Exclusively, when as none else almost cares for it. This is that which sometimes happens and falls out in the World: That the Church of God it has but very few friends, that care for it, or regard it. It is the Land that many Persons care not for. Those that are Concern'd to care for it, from their Places, from their Callings, from their Engagements, from their Opportunities, yet many times are at a point in this matter, they care not what becomes of it, whether it sink or swim, so they may but enjoy their Lusts and their Pleasures, and their Vanities, and their Worldly Accommodations; its all one to them what may happen, or fall out in this particular Scilicet is superis labor est ea Cura peculi. Whose will may take care of the Church for all them, like Gallio they care for none of these things. Yea but is there no care taken of it in such Circumstances as these? yes. There is one that minds and regards it for all that. The Church is the Land which the Lord thy God careth for. And that's sure to be very well cared for, which is cared for by him. The Church and every part and member of it, as David speaks in the name of the rest. Psal. 142.3.4.5. When my Spirit was overwhelmed within me, then thou knewest my path: In the way wherein I walked have they privily laid a snare for me. I looked on my right hand, and beheld, but there was no man that would know me, refuge sailed me; No man cared for my soul. I cried unto thee O Lord, I said thou art my refuge, and my Portion in the Land of the living. Thus God cares for his Church Exclusively, even when others do not care for it.

Secondly, He cares for his Church Exclusively, when he does not so much care for others. This is also here intended in the Text: The Land which the Lord thy God cares for. Signanter, with a special mark of Distinction upon it, as the special Privilege of it. There is a common Care (as I said) which God has for other Places and People, yea, but this is that which he cares for more Especially; and (upon the point) for none else. It is the unhappinest of wicked Places and Nations, that God cares not at all for them; They are such as he does not mind what befalls them, but his Church is Deare unto him, and accordingly he Expresses himself about it. That he sets it as a Seal upon his Heart as a Signet upon his Arm. That he graves it upon the palms of his hands, and the walls of it are continually before him. That he keeps it as the apple of his Eye, and hides it under the shadow of his Wings: All expressions of his great love and Providence of it. He hath not dealt so with every Nation. It is the Land that he cares for Exclusively. What does this (in the next place) come to, but to teach us therefore to labor that ourselves may come within this compass of being the Land which the Lord our God cares for, we of this Land and Nation for our own particular: It is that, which the time has been tht we have had as great a share in it as any Land whatsoever besides under Heaven: Even to the Observation and Admiration and Emulation of all other Lands besides in the World.

Ther's no Land under Heaven which might be so properly said to be the Land which the Lord our God hath cared for; then we have been in regard of the Variety of Blessings in all sorts which God hath been pleased to heap upon us. Blessings of Heaven, from above, and Blessings of the Earth from beneath, Peace, and Health, and Plenty, and Wealth, and Honor, and Prosperity in all respects as to Worldly and Temporal matters, to say nothing of Spiritual and Divine and Heavenly which are chief of all. Now how far does it concern us to endeavor, that it may still fall out to be thus with us: And that the Lord may not any way remit of his Ancient care of us, and for us.

The only way hereto, is to be sure to Care for him, for if we do not, he will not care for us. If we do not care for his Honor, he will not care for our welfare, and if it be an indifferent thing with us what becomes of his Worship, and Services and Glory, and Power, and Ordinances; it will be as indifferent a thing with him, what becomes of our Peace and Happiness, and Wealth, and Plenty and Prosperity. And he that has before Cared for us, he will not now care for us at all, nay he will now care for us so much the less; as he has formerly and hitherto cared for us; and we have been no more sensible of it, or thankful for it, as we have Neglected his Care, and abused his love, and turned his Grace into Wantonness. We hear what the Prophet Azariah said to Asa and the men of Judah. 2 Chro. 15.2. And it is appliable to ourselves The Lord is with you, while ye are with him, and if ye seek him, he will be found of you, but if ye forsake him, he will forsake you, Therefore let us look to it; and Consider how it is with us in this particular.

And further know for this purpose, that it will be a great deal worse for us, for God to take off his care, then to have denied it: Forasmuch as all Declensions have commonly their Aggravations with them: And when God remit of his Care, he does commonly bring in his anger, and wrath in the place of it, so that instead of caring for a land he does commonly contrive against it, Instead of watching over it for Good, he watches over it for Evil. He frames Evil against them, and devises a Device against them. as he threatens the People in Jer. 18, 11. And as he has formerly brought all good things upon them, so he will hereafter bring all Evil things upon them, till he hath destroyed them from their good Land; as Joshua tells the Israelites. Josh. 23.15.

This is that which we should Especially look after, to engage God's constant care for us, by walking faithfully and carefully before him: Take care that it may not be an indifferent thing with God what becomes of us, for if it be so we shall prove to be but in a very sad and lamentable Condition. Woe unto them says the Lord, when I depart from them. Hos. 9.12. And so likewise when he care not for them: For when ever it proves to be so; they are from hence exposed to all kind of Evils and mischiefs which they are any way capable of, whether from Satan the great Enemy of all, who from hence will have advantage against them, or from any other Enemies and Adversaries whatsoever besides. God's Care for a Land is that which is the greatest Safegard and Security to it; and on the other side the with-holding of this Care, is the greatst Misery, and Unhappiness of it, as that which is indeed the Ground and occasion of all other Miseries, and Calmityes besides. Therefore (I beseech ye) let us take heed of forfeiting God's care for us; by any uncomely Carriage or behavior towards him, and study rather to be such as he may take special pleasure and Delight in, and may be acceptable and well pleasing in his sight: That he may continue still to be amongst us, and to bless us, and to follow us with his Blessings, from one Age and Generation to another. That we may be a People all Righteous, and which shall inherit the Land forever. The Branch of his Planting, the work of his hands; that we may be Glorified, as it is in Isaiah 60.21. And so now I have done with the first General part of the Text, which is the Interest this Land here had in God's Affection expressed to us in these words. The Land which the Lord thy God Careth for.

The Second is the Interest, which it hath in God's Inspection in these words. The Eyes of the Lord thy God are always upon it, from the beginning of &c. Wherein again we have two Branches more. First, The Privilege itself, and that is of being under the Eyes of God; the Eyes of the Lord thy God are upon it. Secondly, The Continuation of this Privilege, and that is expressed in two words more. First, In the word of Perpetuity, and that is always. Secondly, In the words of Extent. From the Beginning of the year, to the End of the year.

First, We'l take notice of the Former, viz. The Privilege itself here mentioned. And that is of being under God's Eye. The Eyes of the Lord thy God are upon it. We use to say Ubi amor, ibi Oculus. That where the Heart is, the Eye is also. And so it happens to be here in this present place, where it having been said of this Land, that it was the Land which the Lord Cared for, it follows presently hereupon, that his Eyes were upon it, as an Effect, and Demonstraion of that Care. God hath no Eyes properly, no more then he hath Care, but this is spoken after the manner of Men; and accordingly is now at this time to be understood by us, as denoting Especially that Providence which he hath over his Church. Thus Psal. 33.18. Behold the Eye of the Lord is upon them that fear him, and upon them that hope in his Mercy. And in, Psal. 34.15. It is said, That the Eyes of the Lord are upon the Righteous. And the same is likewise quoted and repeated by the Apostle Peter, in 2 Pet. 3.12. Thus it may for orders sake be reduced to sundry Particulars by way of Explication.

First, An Eye of Observation, that's one, which God hath upon his Church, he does mark, and mind, and take notice of the State and Condition in which it is. His Eyes are upon it to observe it, Ther's nothing which can befall the Church; but God is Sensible and Apprehensive of it; and sees what it is, in Psal. 16.14. Thou hast seen, for thou beholdest Mischief and spite to requite it with thine hand. And Exod. 3.7. I have surely seen the Afflictions of my People which are in Egypt, and I know their Sorrows. It is a great satisfaction in Affiction to be regarded, and taken notice of in it. Now this is that which the Church does partake off in all the Evils that happen unto it, yea thugh sometimes they may be carried with the greatest subtlety and secrecy that may be, yet his Eyes are upon it for all that, for he has piercing and searching Eyes, and therefore sometimes compared to a flame of fire for the Clearness which is in them. His Eyes behold, and his Eye-lids try the Children of men, as it is in Psal. 114. Though men may think sometimes they do not, and say as those Atheists sometimes did. The Lord shall not see, neither shall the God of Jacob regard it. How doth God know? Can he judge through the dark Clouds &c? ye he sees for all that, and will show and declare that he does see. He has an Eye upon his Church that is first of all an Eye of Observation.

Secondly, An Eye of Compassion: He has an Eye upon it, to pity it, and to Comfort it in the State in which it is. Ther's no Evil which befalls the Church, but God looks upon it as in a manner his own, and is accordingly affected with it; when no other Eye besides pities it, as himself expresses it, himself does it. We know with what Compassion our Blessed Savior looked upon Jerusalem when he came near it, and wept over it, his Eyes they were weeping Eyes, which he did cast towards it, and so they are proportionably the same towards his Church still, where ever it is, while he lays to heart the Afflictions which are upon them.

Thirdly, An Eye of Direction, a Teaching Eye, God has such an Eye as this which he does sometimes vouchsafe his Church. Ther's a great matter in the Eye to such a purpose as this is, and it is here considerable of us, as we have it in Psal. 32.8. I will Instruct thee, and teach thee in the way in which thou shalt go, I will guide thee by mine Eye. Christ looked upon Peter and Admonished him. His very Eyes was a Document to Him. God's Providences they are Teaching Providences to those who observe them, and that know how to make use of them in every particular, whether prosperous or otherwise.

Fourthly, An Eye of Protection and Preservation and Authority. His Eyes are upon his Land, so as to maintain it, and to bestow himself for it: Thus we have it expressly. 2. Chro. 16.9. The Eyes of the Lord run too and fro through the whole Earth, (or through the whole Land) to shem himself strong in the behalf of them, whose heart is perfect towards him. God does not look, only to look, but to Act answerably to his looks; and his Hands they follow his Eyes in this particular.: And that in all kind of Actions, wherein they may seem to stand in need of them. For the preventing of Evil, that it may not touch them, for the restraining of Evil, that it may not grieve them, for the removal of Evil, that it may not undo them, for the sanctifying of Evil to them, and the supporting of them under Evil, that it may not discourage them. Thus every way are God's Eyes upon his People, as to matter of Protection and Preservation. And so much may suffice to have been spoken of the first Particular here observable of us, to wit. The Privilege itself here mentioned in these words. The Eyes of the Lord thy God are upon it. That is his Providence.

Now for the Second, which is the Continuation of this Privilege, that's Exhibited to us in two Expressions more. First, In the word of Constancy, or Perpetuity: And that is always. Secondly, In the words of Extent, or Production. From the Beginning of the year, to the End of the year.

First, We may take notice of the Continuance of the Privilege here mentioned in the word of Constancy or Perpetuity. And that is Always. That Eye which God casts upon his Church, and that Land which he takes for his own is not only once, and away, but it is continually upon it: It hath three Properties in it, which are here particularly Considerable of us.

First, It is a Quick-Eye, there are many Persons which see a thing at last, but it is a great while first before they come to do so; yea but God sees and beholds his Church, and the State and Condition of it, as soon as ever there's need for him to see it. Now that which any see presently, they are said so far forth to see it always, as they are not long without seeing of it: But take it at the first ground and occasion which is greater for it. This is that which God does; and therefore his Eyes are said to run too and fro in this particular

Secondly, It is a fixed-Eye, there are many who sometimes look but they do it at leisure, gives a cast with their Eye and no more, look slightly, and easily, Superficially, as the Priest and Levite in the Gospel looked upon the man that sell among Thieves. It is said that as they came by they saw him, but passed by on the other side, that is they saw him, but they saw him impersectly, but did not very much mind or regard him, yea but when tis said on the contrary of the Lord that his Eyes are always upon his Land; there is hereby noted the fixedness and Stability of his looks, he looks upon it, as if he would in a manner look through it, and pierce it with his Eyes.

Thirdly, It is a Frequent Eye. His Eyes are always upon it, that is, his Eyes are never off of it, but he is constantly poreing upon it; and looking after it. Ther's this also in it, and there's a twofold Account, which may be given hereof unto us. The one is taken from the Delight and Contentment which he has in it. And the other is taken from the Fear and Jealousy which he has for it.

First, From the great Delight and Contentment which he takes in it: Those things which are very pleasing and Amiable, they do not only for the most part draw men's Eyes to them, but they do also fix, and fasten upon them, and they do feed as as it were their Eyes with them. Even so it is with God towards his Church, and that Land which he owns for his, he is very much pleased with it; and therefore he Constantly, and Continually beholds it. in Isaiah. 5.7. The Vineyard of the Lord of Hosts is the House of Israel, and the men of Judah his pleasant Plant. It is the Plant of his Pleasures, and therefore it is the Object of his Eyes. Ther's no Garden, or Orchard, or Vineyard, or Place of Delight which any have Planted, or provided for himself, which is more pleasingly looked upon by them, then God's Church is looked upon by him; as that which is the work of his own Plantation. As from hence, he Cares for it, so from hence also are his Eyes always upon it.

Secondly, As from his Delight in it, so also from his Jealousy over it, and Sollicitude for it. As Love it fastens the Eye; so also does Fear, There where any are Jealous or Suspicious of Danger, they never take off their Eye, but turn it continually. Even so now does God towards his Church, in regard of the many Dangers and Hazards which it is exposed unto. And which if he should not always Tend it, and Watch over it, would be apt to Surprize it. He is Jealous for Jerusalem, and for Zion with a great Jealousy, Zach. 1.14. And this his Jealousy makes him to be thus Vigilant and Diligent for it: According to that of the Prophet Isaiah speaking of his Vineyard. I the Lord do keep it, I will water it every moment least any hurt it. I will keep it Night and Day. Isaiah. 27.3. And so much may suffice to have spoken of the fist Branch of the Continuance of God's Inspection over his Church: In the word of Constancy, or Assiduity Always.

The Second is the words of Extent or Production. From the Beginning of the Year, to the End of the Year. Where there are three Points or Periods, as I may so all them, of the Care and Providence of God towards his Land and People: Ther's the Initial, and the Intermediate, and the Final. The Initial, thats in the Beginning of the Year. The Intermediate, that's in the Rising or Progress of the Year. The Final, that's in the Close or Conclusion.

First, Her's the Initial point of God's Providence, taking its rise from the Beginning of the Year. Thus it signifies to us God's Earliness, and Readiness, and Forwardness in his goodness towards his People, that he takes the very first Season and Opportunity that is afforded unto him, for the hastening of his Favors upon them. He does not stay till the Year be far spent, much less till it is quite Ended, before he manifests his Care of them; No! but as soon as ever the Year Begins, so soon begins his Goodness to them, and the Expressions of it, as soon as ever we stand in need of Kindness, and as soon as we are Capable of Kindness; so soon does he show Kindness to us.

Secondly, Heres the Intermediate point, in the Rising or Progress of the Year, that's also included as Joyning both terms together: God is not only kind a little at first, when the Year begins, and so making a good Entrance, but he holds on and proceeds in his goodness as the Year itself Rises and gets up. This is God's manner of dealing, not only like some Misers perhaps to make a Feast for a time, and once a Year, but like a Liberal and Free-hearted Person; that keeps open-House all the Year long, from the beginning of the Year, to the end of the Year. It is that which he is able to do in regard of his Plenty, and that which he is willing to do in regard of his Bounty.

The Third is the Final point or Conclusive. He ends the Year as well as begins it, with the Expressions of his Goodness in it: He Crowns the Year with his Goodness. Psal. 65.11. Solomon tells us that the End of a thing is better then the Beginning, and so indeed it is, in that which is Good: And this is that which is Remarkable in God, in his Dealings and Proceedings with his Church, he is always sure to make a good End, and chiefly with them, nay where the Beginning may seem at least to be Contrary, yet the End is always Comfortable. ye have heard of the patience of Job, and ye have seen the end of the Lord. Know ye that the Lord is very Pitiful and of tender Mercy, as it is in Jam. 5.11.

Thus is God Gracious to his Land and People, in all Points and Periods of time, from the beginning of the year, to the end of the year; from one year to another: Yea from one