A Good Day Well Improved

A GOOD DAY WELL IMPROVED.

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

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

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

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

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

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

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

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

Then, or therefore, 〈 in non-Latin alphabet 〉 .

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

Had rest, the Greek is 〈 in non-Latin alphabet 〉 , Peace, for so they called the rest they then had from persecution: as the Psalmist phraseth it, rest from the days of adversity, Psal. 94. 13.

Throughout all Judea, and Galilee, and Samaria. That is, throughout the whole compass of Israel's inheritance and possession, these three (as Geographers tell us) making up that whole Country.

Hence the Doctrinal observation is,

That after the persecutions and [Doct.] wearisome troubles of the Church, God hath his times for their peace and rest. It is Chrysostom's observation upon the Text. 〈 in non-Latin alphabet 〉 . Post nubila Phoebus, Sunshine after showers, a calm after a storm, and a Canaan's rest, after a tedious wandering in the wilderness: So we read that after Moses his tiresome conduct, Israel at last came to their rest, Deut. 12. 13. and after his successor Joshuas many conflicts, it's added, that the land had rest from war, Josh. 14. • 5.

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

For the foregoing trouble. [unspec 1]

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

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

For the following Rest:

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

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

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

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

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

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

And first for the first question, When.

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

What great cause therefore have we according to the Apostles exhortation to quicken our prayers and praises for such, that under them we may lead a quiet and peaceable life in all godliness and honesty? otherwise the body will not take its rest, whiles the head aches, and is troubled with hot and fiery vapors: Let Governors be Zamzummims, i. e. boisterous wicked ones, (though they call themselves Rephaims, i. e. Healers or Physicians) little health or ease is to be expected from them. But the Jewish writers say that Israel was beholden to Moses for Manna, to Miriam for Water, to Aaron for the Cloud; for such blessings of refection and protection we must be beholden to God in his blessing of good Governors, which we are therefore to seek to him, and bless him for: And if Judah under Josiah's shadow might comfortably live even among the heathen, how much more may we under such Solomon's, whilst we sit at home under our own vines and fig-tree? When magistrates are Abimelecks, not so much Kings as Fathers of the Church, the house God is in safety: and when Melchisedeks are kings of Salem, i. e. kings of peace, Jerusalem will make good its own name, and prove a vision of peace. Jerusalem will be inhabited in Jerusalem, as it is, Zech. 12. 6.

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

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

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

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

Nor was this any imputation to Paul, as though he had been a trumpet of Sedition, and a troubler of Israel, but rather a clear conviction that they had fore eyes, which would not endure so great a light; and that on the contrary, he was the sweet savor of life even in them that perished, quod solo propinquitatis suae odor impios • gerit in rabiem, as Calvin well expresseth it. He was not a guilty fugitive Jonah who must be cast over-board, that the boisterous sea may be calmed, but they were like a woefully distempered Patient, who raveth at the sight of his Physician, as (we know) the Devil raged and rent the man, when Christ came to cast him out of him.

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

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

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

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

4. I add a 4 ^th time, (which the Text also affordeth) when God after trouble giveth his Churches rest, and that is when the persecution and trouble is grown up to the height, and the burden of it now proveth insupportable. Such was that of this Church, which ushered in this peace here mentioned, for besides the other Jews rage, little Saul made great havoc of the Church, and being (as he himself confesseth) 〈 in non-Latin alphabet 〉 more exceedingly zealous of the traditions of his fathers, 〈 in non-Latin alphabet 〉 hyperbolically or beyond measure he persecuted the Church of God, and wasted it, 〈 in non-Latin alphabet 〉 the word is, and that is quasi grassator & praedo, as Jerome interpreteth it, an unmerciful spoiler, and cruel enemy he laid all wast. Very many, and as sad are the expressions which we meet with in this book of the Acts, to this purpose, which set out his rage against Christ and his Churches.

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

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

And also in the heat of his young blood;

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

He grew so hot, that (as he himself confesseth, Act. 22. 20.) he was 〈 in non-Latin alphabet 〉 , two very sad words, the latter of which signifieth that from his soul he was very well pleased with it, and approved it, and the other, in the proper sense of it, telleth you, that he was not only a by-stander, looking on and taking content in it, but that he was Dux & choragus, a principal Actor and superintendent in that bloody action: so as that although he did not cast one stone at him, yet in true Interpretation (as Austin observeth) he stoned himby their hands.

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

Nor his only to them that are found in arms, or abroad in the streets, as is usual in war, but those whom the savage Soldier spareth, this then persecutor Butchereth, for he entereth into the houses, nay into every house ( 〈 in non-Latin alphabet 〉 domatim the words are) and there without pity of age or sex haleth and draggeth men and women into prison, verse. 3.

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

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

〈 in non-Latin alphabet 〉 , I punished them, and you may be sure it was not lightly, he laid on load.

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

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

And might he not then well add 〈 in non-Latin alphabet 〉 , that he was raving mad, nay, 〈 in non-Latin alphabet 〉 , exceeding mad, when he added a 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , where our Savior said there was not a 〈 in non-Latin alphabet 〉 ? Now truly this was a 〈 in non-Latin alphabet 〉 an abundant superfluity of malicious madness, so that where sin did thus abound, unless 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , grace had not much more abounded, (as he humbly and thankfully afterwards acknowledged it did to him in his 〈 in non-Latin alphabet 〉 that it was exceeding abundant, 1 Tim. 1. 14.) he had been past hope of receiving any mercy from God, who had shown so little, but the quite contrary to his people.

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

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

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

And how open, ingenuous, punctual, and abundant, such (as Paul here was) should be in their humble confessions afterward.

But especially, and to my present purpose, to show when it is, that after foregoing troubles and exercises, God useth to vouchsafe rest to his wearied people and Churches, and that is after the heaviest pressures; a birth after the sharpest throws; daybreak, when it had been darkest a little before. So Christ tarrieth till the fourth watch of the night, and cometh in the heighth of a storm, to make a calm of it, when the ship was now sinking, Mat. 14. 24, 25. as in the same place when Peter was also sinking, he then immediately stretched forth his hand and caught him, v. 30, 31. When their afflictions are so continued, multiplied, aggravated, that they can bear no more, God will then stay no longer, but he that shall come, will come, and then not tarry: Then a still voice cometh, and God in it, after the wind, earthquakes and fire; after an Ezek and Si • nah, then a Rehoboth. Then (as it is in the Text) or Therefore, the Churches had rest.

And if you ask why so? or wherefore Then?

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

Such, and so great is the sweetness of his goodness.

Such is the wisdom that is from above in us, and therefore infinitely more transcendent that above all is in God, 〈 in non-Latin alphabet 〉 , gentle and easy to be entreated, James 3. 17.

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

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

For otherwise,

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

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

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

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

A third, and as strong an expression to this purpose, we have in the foregoing Chapter of that Prophesy, and as in the former expression we had God measuring, so in this we have him weighing his people's affliction, Thou most upright dost weigh the path of the just; which some render by complanare, and understand it of God's making smooth and even those former rough ways which before they walked, and were so subject to stumble in: and that way it will also serve to my present purpose; but the word 〈 in non-Latin alphabet 〉 there used, most properly signifieth the weighing of anything in a balance; & so our wise & gracious Father dealeth with us in the way of his judgments, like the careful Apothecary, who weigheth every dose prescribed to his sick Patient, to the least grain, that he shall not have so much as the least scruple more or less then shall be truly medicinal: but what ever they do, we may be sure that our heavenly Physicians course of Physic is never so long, or strong, as to undo his Patient, but most wisely weigheth, and pondereth both what it's, and our strength is.

And therefore hath promised that the rod of the wicked shall not rest on the lot of the righteous, lest they put their hands unto iniquity, Psal. 125. 3. A most sweet and gracious promise! which as on the one hand it hints to us, that not only infirmi the weak, but even justi, those that are righteous and more confirmed, yet fracti tandem malis (as Calvin speaketh) by over heavy and too long continued burdens of themselves may be over-born, & so give out, (as a strong wall may start out when too heavy a weight is laid on it) even so a Samson may be overcome by a D • lilahs continued, instant, and strong solicitations; so that those very hands, which were before bound to their better behavior, may be stretched out to take of a forbidden fruit.

So on the other hand to prevent this miscarriage, God in much faithfulness and tenderness so tempereth, lighteneth, and shortneth such overgrown pressures, that they may have an issue with the temptation, and so be able to bear it, and therefore when it is once come to this, then 〈 in non-Latin alphabet 〉 , tis time then for God to work, and then (as it is in the Text) the Churches have rest.

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

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

But yet after all this God promiseth a time, when his people shall dwell in a peaceable habitation, and in quiet resting places, when the work of righteousness shall be peace, and the effect of righteousness quietness and assurance forever.

And after that both the Beast and false Prophet, and Gog and Magog, and together with them, the Devil that deceived them, shall be cast into the lake of fire; we read of a new heaven and a new earth, and of a new Jerusalem (a vision of peace) that shall come down from God out of Heaven (and therefore is to be on earth) when God shall wipe away all tears from his people's eyes ( 〈 in non-Latin alphabet 〉 , out of their very eyes: so to dry up the spring, that as there shall be no outward occasion, so no inward ability of weeping) and there shall be no death, neither sorrow, nor crying, nor anymore pain, all such former things being passed away.

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

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

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

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

Mean while in the last place, [Use 3] let it mind us of this Nation both of God's mercy, and our duty in reference to his present dispensations.

Some years since it was but little rest and peace, which the Churches and servants of Christ among us had, either of conscience or outward man, through some men's restlessness: That quarrel of God's Covenant (when those Disturbers sat still and were at rest) he undertook in the late wars, that he might at the last (as the prophet speaketh) give rest to the land, and disquiet the inhabitants of Babylon.

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

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

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

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

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

2. And this with all thankfulness This Tertullus thought was little enough for Felix, because that by him they enjoyed great quietness, and that very worthy deeds were done to their Nation by his providence, and how doth he flourish in his complement? 〈 in non-Latin alphabet 〉 , we accept it always, and in all places most noble Felix: how doth he flaunt it with his universals, and superlatives with Felix? who at most was but an inferior instrument of all that good to them, if it had been true that he ascribes to him, for Historians write the quite contrary; and his trembling whilst Paul reasoned of righteousness, and temperance, and judgment, v. 25. plainly argueth that he was in his own conscience very guilty. It was therefore most likely the Orators fawning flattery which gave him the thanks and praise of what he never deserved. But without such feigned glozing, with what humble zeal, and affectionate thankfulness should we receive from the hand of God, (whoever have been the instruments) this so universal and superlative a mercy? that for the present we enjoy so great a quietness, and that by his Providence all these 〈 in non-Latin alphabet 〉 such most worthy deeds and achievements (never to be forgotten, but to be had in everlasting remembrance) have been and to this day are done to this Nation?

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

1. How great the mercy is, you may the better conceive, if you will but think, what a quiet harbor is in comparison of a troubled sea, a calm after a storm to the mariner at sea, and a quiet repose and rest in the cool shade to a tired laborer, or a sweltred travellour in a weary land, which whosoever is carelessly senseless of, deserves with murmuring Israel to be brought back from Kadesh to the Red Sea again, from a Canaan's rest, to be again ingulfed in a Red sea of war and blood, that so (as God saith of Israel, they might know his service, and the service of the kingdoms of the countries: So if we know not the benefit and blessing of peace by our enjoyment of it, (as Gideon taught the men of Succoth, with the thorns and briars of the wilderness) we may be made to know it by its contrary; what health is by sickness, and what the mercy and blessing of peace is, by the misery of a continued or renewed war. What that may be, we might by this time have learned, by what in part for our shares, we have felt, too much, and yet blessed be God, that it hath been no more; we, as well as others, have found it a Colluvies of all evil▪ both of sin and misery, 〈 in non-Latin alphabet 〉 , if they call it the father of all you may well ad mischief to make up the ense, the very abomination of desolation, abominable for the outrages committed in it, and making desolate, in the sad and woeful effects of it.

And therefore by so much the greater is this our blessing of peace, in that (if we would let it) it will bring all the contrary good with it, the word is 〈 in non-Latin alphabet 〉 in the Text, which importeth an uniting and knitting together, and so the Apostle calleth it, 〈 in non-Latin alphabet 〉 , the bond of peace, that tieth and coupleth together our hearts, and with them all parts of our happiness, so that the Hebrews may well call it 〈 in non-Latin alphabet 〉 from its perfection: let us therefore thankfully account and accept of it as one of God's good and perfect gif • s, and of his infinite goodness and bounty, in vouchsafing it and (if our sins hinder not) many other blessings, together with it: a troop cometh; so Leah said of Gad, and so may we of peace, with peace a more free passage for the Gospel of peace, mutual love, the advance of Learning, Trades Increase, Piety, Plenty, all; and therefore when the Psalmist could say no more, he endeth all with The Lord will bless his people with peace, Psal. 29. 11. And can we do less, then bless him for vouchsafing a mercy so great?

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

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

All kinds of uncleanness grown brazen faced, and grown up to a Ranting madness, from which (as they said of the iniquity of Peor) we are not cleansed unto this day.

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

Reformation hindered, obscured and derided.

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

But I shall not rake anymore in this sink; I only say, may not not God justly visit for these things, and should not his soul be avenged on such a nation as this? we lift up our eyes to our Idols, and shed blood, and shall we possess the land? we stand upon our sword, and work abomination, and defile everyone his neighbors wife, and shall we possess the land? shall we have rest, who thus weary God with our sins? shall we have peace with men, who have expressed so much enmity against God? What hast thou to do with peace, (said Jehu to Joram, and his messengers;) and it may justly be said to the people of this Nation, As long as our whoredoms and witchcrafts are so many, and yet if notwithstanding all this, God yet speaks peace to us his people, should not we speak much to his praise?

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

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

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

But in particular our care and endeavor should be:

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

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

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

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

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

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

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

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

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

4. And because the Prophet telleth us, that quietness and assurance forever is the effect of righteousness, let it be the joint endeavor of us all, that in our practice and pursuit of it, it may prove the stability of our times, Let Daniel's counsel therefore to Nebuchadnezzar be mine to myself and to everyone here present. Now break off your sins by righteousness, and your iniquities by showing mercy to the poor, if it may be the lengthening of our tranquility, Dan. 4. 27. Otherwise our sins may soon disturb all, so as that even Halcyon days may but breed and usher in a greater storm, and some short warm gleames may only serve to make an after cold blast more piercing: A few drops in a drought helps the more to burn up the grass, and a little water cast into a great fire makes it afterward burn more fiercely; the Lord grant that our former and still continued sins may not make this Interim of our present peace, even the fuel of an after combustion. Oh that we might so keep ourselves in God's way, that our feet may stand fixed within the gates of Jerusalem, or vision of peace, Psal. 132. 2.

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

And were edified.

HAving in the handling of the first part of the Text dispatched the first great blessing, the Churches rest; I come now to close with the two most happy concomitants or consequents of it, that upon it, they were edified, and multiplied: and first of the former of them, the words in the Greek are 〈 in non-Latin alphabet 〉 , which most properly are to be rendered thus, They had peace being edified: which reading may admit of a twofold Interpretation.

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

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

Both readings may hold forth a wholesome Truth to us.

The former this.

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

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

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

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

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

1. What it is to be edified. [unspec 1]

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

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

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

For edification in general importeth settlement and growth, establishment and increase.

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

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

But more particularly this Edification is,

Either of the whole Church;

Or of particular believers.

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

And Believers are God's Temple, 1 Cor. 3. 16, 17. 〈 in non-Latin alphabet 〉 God's building, 1 Cor. 3. 9. and accordingly they as lively stones are said to be built up a Spiritual house, 1 Pet. 2. 5. And accordingly,

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

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

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

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

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

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

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

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

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

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

And here our first great care must be, that Christ in all be laid [unspec 1] for the only foundation. You may possibly think this a strange lesson to be taught them who already profess themselves Christians, as though we had need to lay again the foundation, as the Apostle speaketh, Heb. 6. 1. but that our unhappy times are most unhappily become like those, which the Psalmist in his days spake of, in which Foundations were destroyed. For now (that I may use the Apostles words) 〈 in non-Latin alphabet 〉 , the very principles of the doctrine of Christ, the most Fundamental Scripture-truths; such I mean, as are not only sufficient to build us up in a good life, as some now mince it, but such as are absolutely to be believed and practiced to salvation, are not only doubted of, but boldly and blasphemously denied and impugned, and this for the most part impune, and without control. Whilest the Papist robs Christ of his offices, the Socinian spoileth him of his Deity, the Antiscripturist of the Scepter of his Kingdom, and others blaspheme him into a Notion, a Form, a very Impostor. Lord! is thy Church edified, when foundations are thus overturned? and what can? what should the righteous now do? But the more that others pull down, the more they should labor to build up both themselves and others, in their most holy faith, upon the foundations of the Apostles and Prophets, Jesus Christ himself being the cornerstone, with whom whosoever gathereth not, scattereth, and on whom whosoever (be he othrewise never so great a master builder) buildeth not, besides what he doth to others, is certain to ruin himself unavoidably, irrecoverably: we know (to this purpose) what became of those Builders that rejected this precious Corner-stone, Matth. 24. 42, 43. and still, and ever that will prove true which followeth, v. 44. That whosoever falleth on this stone, shall be broken: but on whomsoever it shall fall, it will grind him to powder. He is sure to build a Babel of confusion, who layeth not Christ first, for the only foundation. It is said, that in the days of Lot, they planted, they built, but fire and brimstone from heaven soon consumed all those buildings: and in this busy age of ours, we are as intent to raise up Fabrics of our own, both in our opinions and judgments, and in our other designs and practices, thereby to advance our estates or esteems, and because Christ and his Truth and Grace will not, cannot square with them, with those Builders we leave him out, and lay him aside, as not for our turn; But what Castlecome-downs will all such buildings prove that are daub'd with such untempered mortar? Certainly, such wood, hay, and stubble will burn. Such buildings will not stand that are built upon the sand, and not on this rock. In the close it will be found that this is not to edification but to destruction: let our first care therefore be to make Christ our ground-work and foundation.

And then the second should [unspec 2] be that the Ordinances of Christ be set up, and kept up in their purity and power. This is God's building up of Zion, when he builds a Tower (a Temple) in the midst of his vineyard, Isa. 5 2. and settleth all the Forms, Ordinances, and offices of his house. This is the building of the Church, both in reference to the general constitution of the whole, as also to the saving edification of the several members of it.

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

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

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

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

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

2. Whilest by our Atheistical Politicians, and other profane sinners, both those Ordinances, and the desires and endeavors of all such as would advance them, are either openly opposed and hindered, or at least inwardly maligned and derided, as weak attempts of silly people to set and hold up sorry Bug-bears, which which were at first only inventions of more crafty men to keep Inferiors in awe, and blind obedience. Thus Calvin's course in the Reformation of Geneva hath with some but a little better interpretation. And so Tobiah of old jeered Nehemiah's building Jerusalem's walls, Nehem. 4. 3. and Michal despised David in her heart for dancing before the Ark in its ascent to Zion, 2 Sam. 6. 16. Now the Lord grant, that such scornful malicious opposers and ruiners of the Church of Christ, may in due time be as much cast down in their own eyes, as they were Nehem. 6. 16. when they shall see this work to be wrought of God, and as much then dejected, as they have been exceedingly grieved that there were, or are any that seriously endeavor it, like them, Nehem. 2. 10.

3. But the Church is the more slowly edified, not only by reason of such enemies malice and opposition, but also by other men's neglect through sloth and self-seeking: for with the returned Jews we are so eager on building of our own houses, that mean while we let the house of God lie waste, and with them persuade ourselves that it is not yet time to build it; many other fair houses we may see every day almost everywhere going up apace, whiles Churches lie ruined, and shut up, or not frequented: Do not some of us build our own houses upon the ruins of God's? To such the Prophets word is very heavy, whilst he crieth Woe to him that buildeth his house by unrighteousness and his chambers by wrong; against such the stone out of the wall will cry, and the beam out of the Timber. Such Eagles feathers will consume all such men's stately plumes, which they so feather their nests with, when they shall see them set on fire with such coals from the Altar which they dreamed not of: but I leave them.

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

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

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

And afterward in Judah's return from Babylon, Ezra layeth the foundations of the Temple, before Nehemiah raiseth up the City walls: and truly if the Prophet would be first served of the widow of Zareptahs provisions, before herself; is it fit that we should serve ourselves before our God? this is our Sin.

2. And therefore the contrary is our Duty, that with one shoulder, with all our heart and utmost endeavor, we would set about this great good work, that God's Church at last may be edified. It is said of Baruch, 〈 in non-Latin alphabet 〉 flagranti animo instauravit, that he earnestly repaired Jerusalem's wall, Nehem. 3. 20. and truly we have need,

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

So of much courage and zeal to carry on, and to go through with this work, for we may make account, with Zerubbabel, Ezra, and Nehemiah to meet with all that scorn and opposition that either man or devil, can help us with to hinder us: that we have need of Baruchs 〈 in non-Latin alphabet 〉 warmth & heat the more to quicken us, and to burn their cords asunder, the zeal of God's house should even eat us up, as it did our Savior; so as to consume and break through all such obstacles, that that word may never be said of us, those men begun to build, but were not able to finish but that we may still advance and go through with it, as it is often repeated in that story of their repairing of Jerusalem, that they did not only build the walls, and lay the beams, but also set up the doors thereof, the locks thereof, and the bars thereof, i. e. they rested not, till they had completed all: Nehem. 3. 3. 6. 15. In which chapter from the example of those builders of Jerusalem's walls, we have many useful directions in this like work of edifying the Church of Christ, and out of diverse others I make choice to instance only in two, for our better direction in it.

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

This is a boon work which [unspec 1] none must be exempted from, but all, of all ages, sexes, degrees and conditions, are to have their share, and accordingly to be engaged in. As in the rearing up of the Tabernacle, the women spun, and the men wrought, some brought gold and precious stones, others goats hair and more inferior materials: So here in the building up of Jerusalem's walls, you have all employed.

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

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

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

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

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

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

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

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

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

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

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

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

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

1. All the Saints are in Circuitu, round about the Throne, and in point of Communion with Christ, the poor may be as near to him as the richest, and therefore although such of you can otherwise do but little, yet your prayers may do very much with him, who alone must do all. This made Paul so frequently and earnestly beg the prayers of all, when he was upon this work, though he was a Master-builder.

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

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

4. But many such weak ones joining together, may arise to a considerable ability. All buildings are not m • de only of such vast square stones, as Solomon's Temple was, but many of lesser bricks, nay little Flints (we see) if well laid together in good mortar serve to make very strong building: and that great Beam which no one strongest man can stir, many weaker hands may easily lift up: How great a fire may little sticks make, if many, and laid together? Jor and Dan, though lesser Rivolets whilst asunder, when met and joined in one Current, make an overflowing Jordan. How fast might this Church-work go up, if many hands, though but weak ones, would join in it? The children gathered wood, whilst the fathers kindled the fire, and the women kneaded dough to make Cakes for the Queen of heaven: and if many weaker hands with those that are stronger were jointly put to this work, the house of the King of heaven would more speedily be built up and edified.

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

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

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

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

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

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

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

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

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

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

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

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

1. When Christ as the foundation is first laid,

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

3. We in the enjoyment of them established and grow in grace ourselves,

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

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

1. As knowing the time; as the Apostle speaketh, Rom. 13. 11. (for it is a duty very much incumbent on us in these last Ages to be endeavored, because it is on God's part) a mercy frequently promised to these latter days. If you look into the several books of the Prophets; in the end of many (if not of most) of them, you shall find many gracious and glorious promises made of the then building of the Church. In this respect, it is the work of the day, and therefore, I hope we will not stand all the day idle, but that it may be our happiness that these Prophesies and promises may be most happily fulfilled not only upon us, but also by us, whilst we thus diligently act for their accomplishments.

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

Either they then had rest, and thereupon were edified,

Or they were edified, and thereupon had rest; and accordingly we have two strong arguments yet further to press this duty.

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

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

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

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

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

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

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

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

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

Were multiplied.

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

That is,

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

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

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

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

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

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

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

Such vermin may multiply by swarms, whilst the Lyon and Eagle, and other more noble creatures (as Aristotle observeth) are 〈 in non-Latin alphabet 〉 , bring forth but by single unities; Christ once, when lost by his parents, was not found 〈 in non-Latin alphabet 〉 , in the company, but the woman his spouse is too oft to be found in the solitary wilderness, whilst the waters whereon the whore sitteth, are people's, and multitudes, and nations, and tongues.

The valley of the son of Hinnom is a 〈 in non-Latin alphabet 〉 , as Jerome observeth, and such a Churchyard we may find in the Popish Churches, in which more are buried, then are baptized into the true Church of Christ. For his dove and undefiled is but one, whilst there are threescore queens, and fourscore concubines, and virgins (such as never had reference or affection to him) without number: And therefore whilst they cry, Nos numerus sumus, &c. let it satisfy us that we are of Christ's 〈 in non-Latin alphabet 〉 , little little flock, to whom it is his Fathers good will to give the kingdom: Multitudes rightly ordered are a blessing, but no infallible necessary distinguishing note of the Church, which is the first Caution.

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

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

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

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

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

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

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

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

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

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

And on his people's part as sadly bemoaned and groaned under, as under a very heavy burden. So David mournfully complaineth that the godly man ceaseth, and that the faithful failed, Psal. 12. 1. and the wasted, consumed Church piteously crieth out, My leanness, my leanness, Isaiah 24. 16.

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

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

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

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

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

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

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

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

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

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

And thus we see, that in the multiplication of Churches, and true Believers in them, is contained a multiplied blessing: we may then say with Leah, when such a Gad is born, that a Troop cometh.

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

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

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

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

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

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

When Ministers with Paul, Act. 28. 31. may Preach not only 〈 in non-Latin alphabet 〉 no man forbidding and hindering, but also 〈 in non-Latin alphabet 〉 , with all confidence and boldness, whilst Christian Magistrates command, maintain and countenance them in so doing.

And Christian professors have the like vacancy and free • dome, that they may be as good as they will for anything which they meet with coming cross either from God or man. This freedom (I acknowledge) through our corruption and perverseness may breed many hypocrites; yet it helpeth to nourish and cherish multitudes of sincere hearted Christians, as the same fair weather which makes bad weeds grow, helpeth more wholesome herbs to flourish and multiply. Foule weather in the Church make's envenomed enemies (like Snailes, and Frogs, and Toads) to creep out of their holes in abundance; but fairer and calmer days give the people of God opportunity, and invite them to appear abroad in greater numbers, as the men of Israel, who had before hid themselves, when they heard that the Philistines fled, came forth and increased the host, 1 Sam. 14. 22. as afterward in Solomon's reign, when the land had peace, and every man dwelt safely under his vine and fig tree, the Pomoeria of the City of God were so enlarged, and the number of its Citizens so much increased, that it was from Dan to Beersheba, 1 King. 4. 24, 25. Churches are multiplied first when their peace is settled.

And therefore all that I shall [Use.] say for the Application of this, is in the word of the Psalmist; O pray for the peace of Jerusalem, and say, Peace be within thy walls, and plenteousness within thy palaces, even plenty of all other blessings, and above all of blessed Believers, which then either do, or should increase and multiply; for whereas war enlargeth the Territories of other Tyrants, a godly peace helpeth in a great measure to enlarge the Kingdom of the Prince of peace, therefore all the sons of peace pray for peace that the Gospel of peace may be all over preached, and the Churches of Christ thereby multiplied.

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

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

1. Whether we mean the edification of the whole Church, which was when the Ordinances of Christ are set and held up in power and purity, the word being purely preached, the Sacraments and other holy things of God duly dispensed and administered: For as when God had at first created, and set all creatures in their several ranks and orders, He then said, Increase and multiply, Gen. 1. 22. So when all things in his house are duly ordered, and dispensed, then we may expect a multiplied increase; for the Ordinances are Christ's bed of love, in which many are begotten to him; and when that Marriage feast is made ready, and guests are invited, then the house is filled, and the marriage furnished with guests, Matth. 22. 10. So it was in the first preaching of the Gospel, there went out Jerusalem and all Judea, and all the Regions about to John the Baptist, and in that crowd the Kingdom of Heaven suffered violence, and everyone pressed into it; and afterward Christ said that when He should be lifted up (as on the Cross, so in the ministry of the Gospel) He would draw all men unto him, which was fully made good in that wonderful confluence of numberless numbers of Believers, which all the world over, even upon the swords point, crowded in to Christ and to martyrdom together, when once in the ministry of the Gospel He was lifted up as an Ensign, to this our Shiloh were then the gatherings of the people, as of Soldiers to the colors of the Captain of their Salvation. Peters net was then full, and he taketh 153 great fishes at one draught, nay some thousands of Souls at one Sermon; when Ordinances were rightly dispensed. But as Peter at another time toiled all the night, and took nothing: So now with us while the word and Ordinances of Christ have so woefully been either corrupted, or despised and trampled upon, and so the house of God rather ruinated, then built up and edified, we have had Professors enow, but how few sincere ones? but thin congregations, and but slender account of any saving conversion, and coming on to Christ in those few, the 〈 in non-Latin alphabet 〉 have been of another way, Multitudes have been and are the badge of Muhammad's heard, and the Popes Synagogue, and with us of such, as have been the frequent followers of greatest Seducers and Corrupters, as where the Carion is there the Kytes are gathered together.

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

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

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

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

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

Walking in the fear of the Lord, &c.

WHich words have a double aspect, and look either

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

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

1. Our duty, viz. that upon our enjoying of peace and rest, we then especially (then if ever, then more then ever) should labor to walk in the fear of the Lord, and in the comfort of the holy Ghost.

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

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

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

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

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

2. And by God's fear,

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

And Tropically the whole worship and service of God, of which this fear as it is one great and especial part, so also it awfully commandeth and putteth us upon all the rest, and withholds us from the contrary.

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

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

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

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

But (as the School observeth) there is a double act of a chaste and filial fear.

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

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

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

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

2. And as great cause we have Then also to put forth that second Act of a Reverential observance of him as the greatest and chiefest good, as having then strongest engagements laid upon us, and we thereby being put upon the strongest trial of our filial awful ingenuity.

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

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

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

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

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

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

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

1. So unstable and inconstant are men's minds, and all our best outward enjoyments, a very shadow, a Scheme, a vain show that passeth away, like the Sea which although (it may be) calm now, yet may suddenly prove boisterous and tempestuous as soon as it shall be again blown upon. But I shall not here enlarge on this Argument.

2. So provoking may our sins prove, that as they disquiet God, so they may easily disturb and discompose our peace, when we may think it best settled. Hic Davus perturbat omnia, as it is well observed by one upon Hos. 1. 1. that in the time of Jeroboam the second when Israel or the ten Tribes were then in the most flourishing outward condition, even then for His and Their sins, the Lord, by that his Prophet, threatens their utter destruction: That first verse telleth you that he prophesied in his days, and how sad and heavy that Prophesy was, you may read in the sequel of it, and yet how outwardly prosperous for the present he and his times were, their story will inform you, 2 Kin. 14. 23. ad finem. And shall we (as the Scriptures phrase is) forsake the fear of the Lord? Upon it, the Lord may yet so forsake us, that our awe-less, fearless miscarriages may produce most fearful miscarriages in our greatest concernments.

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

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

Instances of which we have in his dreadful proceeding against Achan, at Israel's first entrance into Canaan,

Against the Bethshemites, at the return of the Ark.

And against Ananias and Sapphira in the first preaching of the Gospel.

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

But inward and spiritual is [unspec 2] then especially far greater, and therefore calleth for our more watchful fear and circumspection: Because if we shall be then so disingenuous, and ungrateful as to provoke God by our sins, our danger, because God's indignation, will be very great.

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

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

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

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

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

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

3. Nay proud and petulant, in our carriage towards men, yea and God too. This Nehemiah in his prayer complaineth of, that after they had rest, they did evil; and Moses before makes it his complaint of the same people, that even Jeshurun (which signifieth an upright people) when waxed fat, kicked, alluding in the sense, and some think in the very word to 〈 in non-Latin alphabet 〉 , an unbroken wanton Bullock, which the more fed, proves the more petulant; of the Seamans Religion, who proves more boisterous and outrageous when got ashore, then the sea itself was before in the tempest.

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

And if Fear in the general nature of it be mali probabiliter futuri, as Biel conceiveth, or impendentis, as Tully expresseth it, 〈 in non-Latin alphabet 〉 , as Aristotle defineth it, then according to all those expressions, in greatest peace, we have greatest need of this holy fear: This evil of sin and thereby of misery and mischief, being not only probable and at a distance, but very near and imminent: which makes this first Argument to put forth the first forementioned act of filial fear in time of our greatest pe • ce, because our danger, both in point of sin and misery, is then very great.

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

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

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

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

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

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

First, that walking in God's fear [unspec 1] helpeth much ho • e edifying of the Church.

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

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

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

Partly by our careful endeavors laboring to gain strangers and enemies over to Christ.

And partly by our holy examples (as the Apostle speaketh of Christian women) winning them to God, whilst they behold our chaste conversation coupled with fear.

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

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

He expected that our former peace should have quited our lusts, at least that our after wars should have subdued them, as Augustine observeth, quae solit corruptos hominum mores bello emendare, &c. But both he and we find that war cannot mend us, and peace maketh us worse. O foolish people and unwise! But do we thus requite the Lord? by waging open war against him, when he hath made peace for us with our neighbors. Do we turn spiritual grace into wantonness, and temporal peace into rebellion? but what in the close of all will come of this? or as the Prophet said, What shall we do in the end of it? Unless we betimes bethink ourselves and repent, will not God be provoked with the froward to deal frowardly?

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

And when upon your wantonness, some Task masters grew corrupt, and cruel, did I not hear your cries, and eased you of those burdens?

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

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

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

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

It makes way for all the most fearful evils, for by this daring impudence we enforce God to show himself that he may assert his sovereignty which by such Braves is affronted.

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

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

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

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

If mercies and deliverances vouchsafed; as we should fear God, that it may be well, Deut. 5. 29. so much more, when, and because it is well with us; we should not with the Disciples fear only when we are entering into the cloud, but it will be most ingenuous if we fear God most when we are got out of it: If I be a Father, where is my honor? (saith God) and if I be a Master, (especially if so good a Master as thus to protect, deliver and maintain you) where is my fear? Servatus should be Servus, let every such birth of God's goodness, be named Obed, i. e. a servant, a Gotteschalck, i. e. a servant of God: Beneficium officium, let every mercy be an obligation to duty, and let every prodigal Son received into favor, make good Absalom's name, but not practice his Rebellion: but when not worthy to be called a Son, let him desire his Father to make him 〈 in non-Latin alphabet 〉 one of his hired servants, not as a mercenary slave to serve for hire, but to be wholly at his dispose, though in the lowest place or employment, as those hired servants were wont to be. And in a word, when God hath shown us so much grace, let us have grace to serve him 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , i • e. on God's part, so as that we may please him, and on ours, with an holy shamefacedness as the word is, to blush at the least unseemlyness and unworthiness; and with godly fear,

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

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

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

And therefore when ever such a gift, proveth a blessing indeed, you shall find these two meet both in God's gifts, and his people's desire and endeavor:

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

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

And in the Comfort of the Holy Ghost.

WHich is the last particular to be observed in the Text, and is as the 2 ^d effect of their peace, so the 2 ^d cause or means of their being edified and multiplied: for so the right method is, God gave them rest, upon it, they walked as in the fear of the Lord, so also in the comfort of the holy Ghost, and so they happily came to be edified and multiplied: so that in handling of this, I shall much what follow the same order that I did in the former particular, and labor to declare,

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

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

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

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

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

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

Secondly, to answer, and to [Reas. 2] suite with our present peace, and so it proveth 〈 in non-Latin alphabet 〉 a duty in its season, which maketh everything beautiful. God expecting that his several dispensations should be entertained with suitable affections and deportments, In the day of prosperity be joyful, but in the day of adversity consider, and as there is a time to weep, so there is a time to laugh, Eccles. 3. 4. And what time more fit for that then when God smiles? As it is said of the Jews upon the restoring and settling of Jerusalem's peace, That they rejoiced because God had made them to rejoice, Neh. 12. 43.

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

〈 in non-Latin alphabet 〉 , Deut. 16. 15. Thou shalt surely, or only rejoice. Now this a sour lowering either out of discontent or dejectedness wholly frustrateth, and takes out (as to us) the sweetness of God's goodness, by the bitterness of our spirits: For what good will a costly rich suite do on his back all whose bones are broken within? and although it be never so fair weather above head, yet deep foul way will make but uncomfortable travelling, and therefore such uncomfortableness of spirit under such cheering providences is as suitable as a mourning suite on a marriage day, or fasting on a Festival, or on a Lord's day, in the esteem of the primitive Christians. It shutteth out clear day-light, that we may mope in the dark; and sendeth up fogs from a muddled heart to obscure the clear Sunshine: This Nehemiah forbad his people, and would have them be of good cheer on a good day, and told them that the joy of the Lord would be their strength, Neh. 8. 9, 10. God would have our hearts keep time with his hand, when there is peace without, would have a • answerable serenity within. Job expected that his bed should comfort him, Job 7. 11. and so they here, in the Text when they had rest, they walked as in the fear of the Lord, so in the comfort of the holy Ghost.

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

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

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

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

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

First then, Christians walking [unspec 1] in the joy and comfort of the holy Ghost, will much help to the edification and building up of the Church. We before heard that in fair weather without, it is best to build our own houses; and truly God's house goeth up fastest when we have serenity within: For whereas fear, and grief, and dejectedness duls and deads the spirits, weakeneth the man, and makes him unfit for anything: on the contrary, The joy of the Lord is our strength: a cheerful spirit of our own bringeth life and strength to our own work, and proportionably the joy and comfort of God's Spirit will help to make better riddance of his. So we see that when the heart is enlarged, the foot runs the ways of God's commandments, Psal. 119. 32. When the heavy-hearted proveth heavy-heeled, and cometh fainting and lagging behind; a raised spirit, enlarged with the comforts of God's spirit, as John overran Peter, so He another that faints and despondes, and Ilia ducit. Such an one waiting on the Lord reneweth his strength, and mounteth up with wings like an eagle (flieth strongly and swiftly) runneth and is not weary, walkieth and doth not faint: or rather like the blessed Angels, who because they always behold the face of God, in one sense (viz. in joy) behold it also in another, viz. As the eyes of a servant look to the hand of his Master, (as ready pressed to do his commands) so they to mark the least intimations of God's will, and so presently and speedily to go about it, whose joy in God addeth wings to their hands, and maketh their feet sparkle for haste, as we have it in Ezekiel's vision; even so would this oil of gladness oil our wheels in any way that God should send us; and in particular in this great work of building up and edifying the Church of Christ.

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

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

And blessed Paul though he came in to this work after them, yet in this (as in all else) he came no whit behind them. But he that labored more abundantly then they all, was (as his story and Epistles everywhere testify) as cheerful, rejoicing, yea triumphing in God, as any.

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

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

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

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

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

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

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

On the contrary, however howling wildernesses are solitary, yet more pleasant walks, and cheerful persons in them use to have more company: Music, we know, gathereth crowds about it; and so should we find about us, if we could sing, and make melody in our hearts to God, we might then hope to make up a fuller Consort. When an experienced Christian can say with David, Come and I will tell you what God hath done for my soul, indeed more then I can tell you; hath in this way of his Grace settled me in peace, and filled my heart with joy unspeakable and full of glory ( 〈 in non-Latin alphabet 〉 the word is) even with glorified joy;

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

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

Whilest the spirit of fear and bondage in the ministry of the Law, contracted it into the narrow bounds of Palestine; the Gospel of peace, (when it was preached, and the love of God thereby more plentifully shed abroad in Believers hearts) spread abroad in all the world, and instead of a few Proselytes before, made all Nations Converts: How wonderfully ductile is this pure gold? how abundantly efficacious would the glory of God in the face of Jesus Christ, shining out in the raised and enlarged hearts, and cheerful carriages of Christians be to draw all men's eyes and hearts to it? No wonder then, if when these first best Christians did thus walk as in the fear of the Lord, so in the comfort of the holy Ghost, the Churches of Christ were thus both edified and multiplied.

Which in the Application of it, [Use.] serveth to show us both our sin and duty, and both double.

1. That some Christians at all times, and most at sometimes, yea in the time of outward rest and peace are too gloomy and dejected.

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

2. Our sin on the other hand is, that as at other times, so especially in times of peace and outward prosperity whilst we are jocund and pleasant, our joys are carnal, and sensual.

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

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

But (as the Prophet said) wherefore do I see every man's hands on his loins, and so many faces gather blackness?

Is God who was wont to love a cheerful giver, and to take pleasure in the prosperity of his servants, now become like those cruel Lord's, which make their laborers groan out of the City? Or an Egyptian Taskmaster, to make his servants lives bitter with hard bondage? Is he become a wilderness, or a land of darkness: so barren that no pleasant sent grows on it, or so dark that it cannot be seen and found if any do, when so much gloominess is on his servants spirits, and on their eyelids the very shadow of death? Or is his house, which used to be the beauty of holiness, and in which everyone spake of his glory, become now a Trophonius's Den, after entrance into which we must never look for a smile more, nothing in it to be seen but melancholic sad dumps, nothing to be heard but wilderness howlings, instead of Temple songs? for joyful praises, and glorious triumphings in him, shall we only have uncomfortable bemonings of ourselves, nay discontented complaints made to him, yea and it may be sometimes of him too? But (as Eliphaz said) are the consolations of God small to us: and the comforts of his Spirit not worth the looking after? are wisdoms ways, all of which were wont to be pleasantness and peace, now turned quite out of that Rode? In a word, is the Spirit of God now become no more a Comforter, when his people are no more comfortable? Of such I desire this, that they would but consider, what folly and ingratitude this is,

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

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

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

1. How much by this your unkind grief you grieve your Comforter, the Spirit of God both in himself, and in the hearts of his people.

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

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

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

God dishonored as harsh and tyrannical.

His ways, as wholly uncomfortable.

His children, as so many moaping fools.

To the disheartening of on comers, and the making of strangers and enemies either to fly, or in a more full aversation, or more heavily to fall on with fiercer blasphemies and opposition.

Now then if this be any of our sins,

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

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

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

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

2. The badge of God's, people according to that phrase of the Psalmist, The gladness of thy nation, Psal. 106. 4.

3. It proclaimeth to all the world, that we serve a good Master, and that there is no unrighteousness in him, Psal. 92. 14. that he is All-sufficient for our good; for, Non perfect gaudet quis de aliquo, nisi cui perfect sufficit illud de quo gaudet, as Aquinas truly determineth it.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

3. Nay that we Sublimate, and Spiritualize all our joy and delight in outward and temporal enjoyments: that in the midst of them all not only (as it was with Solomon, Eccles. 2. 9. our wisdom may remain with us) not as Hounds which lose the sent whilst they hunt in sweet fields, it were well if we did not the savor and relish of the things of Heaven whilst we are immersed buried in the sweets of this lower region, but that whilst we enjoy them we may be our own men, and enjoy ourselves, nay enjoy God in them, and above them, nay yet more, and by them, that they may be improved as helps and advantages to our more spiritual and heavenly delights in Christ and the things of his kingdom, as by their having rest and peace from the solicitations and oppositions of men, they thereupon walked in comfort, but it is carefully added, that it was the comfort of the holy Ghost. Oh let us not then be of the Serpentine brood that feedeth only on the dust of the earth, nor let us drink drunk with the dregs of earthly pudly contentments, but let us draw the wine of our consolation off from these feculent lees, and so have our pleasure and delight more limpid, spiritful, even truly spiritual. Aristotle telleth us that the pleasure of his contemplative happiness is 〈 in non-Latin alphabet 〉 sincere, sine cera, without the commixture of corporeal dregs; how much more should the Christians be so, who aspireth to an higher happiness? and if our terrestrial bodies be not nourished, with the massy and drossy pulp or bulk of what we eat, but with the more spirituous juice of it, how much rather should the celestial souls of Christians be with the spiritual comforts of the holy Spirit, even in the midst of all outward enjoyments: which should not be instar velorum, (as Calvin somewhere expresseth it) as veils over our eyes that we cannot see God in them, and so forget him, as they there did, but rather as Frontlets to put us in mind of him, and our duty, which is in the midst of temporal mercies, to maintain in them, yea and by this blessed Art of divine Chemistry to extract out of them spiritual joys. Our practice indeed herein is too often quite contrary, for when filled with outward contentments we through a brutish sensuality make them contentments indeed, i. e. such as we are fully content, and take up with, to the dulling at least, if not the extinguishing of all spiritual joy, as fat men use to be frigid, and when we are full fed, we grow drowsy; the lusciousness of these feculent sweets taking away the taste of more divine and sweeter comforts, we are so drunk with the one, that we are neither sensible nor capable of the other; nay sometimes we prove worse, as some men when drunk grow fierce and outrageous, so in this kind of drunkenness we do not only fall short of these diviner comforts, but too often rise up against God himself the giver of them, even Jesurun, when grown fat, begins to kick, Deut. 32. 15. At least the heaping of such grosser fuel, keepeth the fire from burning, as it was in Ridleys Martyrdom, and so too often in our hearts, those sparkling joys which should mount up to heaven, are smothered and choked; as the thorns of pleasures and lusts of other things, are said to choke the word, and so these stifle all our spiritual comforts. And what is this but in the clear warm Sunshine to sit dulling over our culinary fire? and to shut out Heavens light, that by such candle-light we may work the works of darkness.

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

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

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

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

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

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

The form of Sound Words.

IN the 4 ^th verse we find young Timothy weeping, not out of a childish weakness, but from a sad apprehension of real danger. He a young Steersman in his new office of an Evangelist was launched out into the deep when winds were loud, and seas went high, and (it may be) he might think of that 〈 in non-Latin alphabet 〉 of some making shipwreck of the faith which he had read of in the first chapter of the former Epistle. And then wonder not, if Moses be loath that Jethro (who might be instead of eyes to him) should have been in a wilderness, if the Disciples cry out for fear in the Tempest when they think Christ is absent; if Aeneas sigh, when he hath lost his Palinurus, and if Timothy weep when Paul his former Pilot had left him. So hardly is this Nursling snatched, from the breast, ready (if not with the Galatians to pluck out, yet) to weep out his eyes for such a loss. And therefore to buoy up his spirit, that it might not sink in these deep waters, he writes this second Epistle to him, in which, He

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

In which words we have these particulars.

1. A form of words, 〈 in non-Latin alphabet 〉 .

2. Set out by their excellent quality, 〈 in non-Latin alphabet 〉 they are sound ones.

3. By the speaker or utterer of them, Paul himself 〈 in non-Latin alphabet 〉 , which thou hast heard of me.

4. From the Subject matter, 〈 in non-Latin alphabet 〉 , in faith and love.

5. From the Principal Author 〈 in non-Latin alphabet 〉 , which is in Christ Jesus.

6. By the Adjunct duty which we owe and must perform to them, in that word 〈 in non-Latin alphabet 〉 , hold fast. It is to have and to hold; so have it, that he hold it; and so hold it that he may ever have it. Hold fast the form of sound words, &c.

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

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

Of great use. [unspec 2]

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

2. Nor to be only bare Declarations of what we believe: An ecce fidem meam, or Apologies and Purgations of ourselves from the Aspersions and slanders of others, who either misconceive or willfully misreport us: For this use the Remonstrants themselves will allow of them, and no wonder, because when they are deservedly taxed, they have need to Apologize. But this is all that they will allow them, because they do so dearly hug that Helena of theirs, their libertas prophetandi, as their main interest, and on which they have set their property, as being their p • c • lium only, and so become impatient of any such restraint: though I cannot but wonder that they should say, that the Primitive Churches and Christians intended no more by their Creeds, Canons and Confessions, then by them only to testify, Non quid credendum esset, sed quid ipsi crediderint, when they read so often in Austin, Firmissime creed, & nullatenus dubites; and when in their Synods and Councils, they did so frequently (and I fear too too liberally) thunder out their Anathemaes against those that taught contrary to their determinations, and when the Remonstrants themselves do so cry out of Athanasius for pride, and in his Quicunque vult salvari, &c. which he prefixeth before the Articles of his Creed.

3. I add therefore in the 3 ^d place, that these Forms of sound Words are useful, and in some cases are necessary, and so have been used as Declarations, not only of what we ourselves believe, but also, of what we judge that all should believe (unless we could think that others might rightly believe that as true, which we in our conscience judge to be false, a goodly piece of our ingenuous loving-hearted Arminians charity) and also desire and require, that all should profess, or at least not openly contradict, with whom we join in nearest Church Communion: So it was with the Apostles in their Canons, Acts 15. And so it is with particular Churches in their Articles and Confessions to this day; and so may it be always; Ringantur licet & rumpantur Socino-Remonstrantes. Notwithstanding all the rage and invectives of Socinians, Arminians, Libertines, and other Sectaries, who will rather disturb, yea and ruin both Churches and States, and snap asunder the sacred bond of Peace, then be thus hampred.

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

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

For the 2 ^d let the Papists answer to God and man for their Tyranny over God's Peoples Consciences and true liberty: The Spanish Inquisition, when God makes inquisition for blood there shed, in this kind will be sadly accountable. We that have been this way pinched ourselves I hope should never have imposed upon others the like yoke of slavery. Some indeed (that their tongues might be as licentious as their practices) lavish it at large, speak loud, as though they had hired a Tertullus to help them with invectives, or some mercenary Lawyer to draw up a bill in chancery with a most horrid charge that hath never a word of truth in it: General outcries against an intended acted Tyranny; but they should instance in particulars and make them good; mean while as long as the skin is whole, though they pour vinegar on us, it will not smart, and we think Paul was a sufficient answer, Neither can they prove the things whereof they now accuse me. I only here add that whilst this liberty of conscience and Prophesying is so tendered in this particular by those honest holy men the Remonstrants spake of, we may conclude that they themselves were those holy men they meant, because (as I shown before) they have impropriated this plea for this liberty to themselves, and therefore we only bring home these stray goods from the common, to the true owners inclosure.

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

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

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

But more particularly they are especially useful

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

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

But then the Physic must in itself be wholesome,

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

These words must be 〈 in non-Latin alphabet 〉 , found in themselves, containing folid and savoury & saving truths, without trash and mixture of vanity and error, especially such as are more poisonous and deadly: Sincere milk, 1 Pet. 2. 2. without the poison of malice and guile, v. 1. pure wheat, Jer. 23. 28. without the chaff of vanity; perfect, Psal. 19. 7. without defect. Right ibid. without crookedness, pure without dross, v. 8. clear without spot, v. 9. true, ibid. in a word 〈 in non-Latin alphabet 〉 truth in the abstract, and 〈 in non-Latin alphabet 〉 righteous altogether, in the whole complex. Such and so sound are God's words. But what is the chaff to the wheat? Such are not.

1. The writings of Philosophers in which, although some would now make us believe they can find out a new way to heaven, yet if they would but look better, or but read over Plutarch’s book de Philosophorum placitis, whilst (with Austin) they could not find Christ there, they would find so much error and corruption, and folly there, as would fully make out Paul's 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , Rom. 1. 21, 22. and that they were become so vain and foolish, that there would be no ground of hope left to any of their greatest Admirers, by them to be made wise to salvation, but that every learned man, at least every spiritual Christian may write Tertullian's Motto on the backside of their books, Animam non dant, quia non habent. Something they were able to do in discovering false Religions, but not at all able to manifest the true: Abana and Ph • rpar, and other rivers of Damascus, Naaman may think are better then all the waters of Israel. But for all that it's Israel's Jordan that he must wash in, if he would be cleansed from his leprosy. They are these wholesome healing words that must work that cure, not a Philosophers, not a Socrates his dictates.

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

3. Such is not Muhammad's Alcoran: which if learned men be beholden to for the pure Arabic language, and so for Words, yet it is such an unlicked deformed piece, that I cannot call it a Form of Words, especially so far from sound ones, that except the often asserting of God's Omniscience, and some few such particulars, which here and there you meet with in it, instead of these 〈 in non-Latin alphabet 〉 , we may safely say there is 〈 in non-Latin alphabet 〉 . So confused and contradictory it is, both to the Scripture, and to itself; so absurd and ridiculous, that it is one of the great judgments of God upon this sinful world, that so great a part of it should be taken with it; and but that it promiseth bodily delights & pleasures, which best suits with sensual beasts, and keeps down Learning, and so keeps them from being rational men, it would never have so taken with Mohammedans abroad, or with us Christians, I had almost said us English men here at home, that it should be so believed by them, or of late be translated and printed by us in this fruitful season, and rank soil, in which every sprigg of any poisonous weed so soon takes, whilst others elsewhere burn it.

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

These and such like empty vanities, and rotten 〈 in non-Latin alphabet 〉 , are none of these sound words, which a heart sound in God's statutes will close with, or stick to; neither Christianity nor common prudence would have us magno conatu nugas, break our arm by throwing such light feathers with our whole might, or lean with our whole weight on such broken reeds of Egypt which will break and wound us; and yet such is our folly and vanity, that falling short of that 〈 in non-Latin alphabet 〉 that substantial sound wisdom, which Christ is, and his word affords us, pro Iunone nubem, we grasp such shadows, and having gone a whoring from God, and conceiving sin, the woman's Pica is become both the man and woman's disease, we feed on trash, and long for such strange Kickshawes. A distemper which not only this last and worst is, but even the first and best was sick of, especially our Timothies Ephesians, and Titus his Cretans, their 〈 in non-Latin alphabet 〉 trained them up to curiosities, and the others slow bellies could rise no higher then dull old wives fables, and some other such like trifles. And therefore you shall find that in these Epistles to Timothy and Titus such toys are more decried then in all the rest of the Bible, and they in them more bett upon then any other argument, as the earnest contending about

Endless Genealogies, 1 Tim. 1. 4. like some of our hot disputes about some Punctilio in Chronology.

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

Oppositions of science falsely so called, 〈 in non-Latin alphabet 〉 , 1 Tim. 6. 20. answerable to the ancient and our now present Gnostics, high flown sublimated speculations.

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

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

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

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

Many such Forms are in these times of Deformation rather then Reformation minted daily, which He would engage very far, who should give his word, that they are such words of truth and soberness, that the soul which hungers after Christ may have wholesome food or Physic from them.

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

Others (nay some of the same) rendering it very caryon and rottenness, with their ranting Principles and answerable practices of Libertinism and looseness.

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

All so poisoning it, that you may see those of this diet like Amnon, or some other man who hath some foul disease upon him, ill thriving color fading, hair shedding, flesh decaying and putrifying, even his bones and marrow consuming; the very outward profession of godliness blasted, and the inward power of it, not so much neglected as despised; witnesses from Heaven against such corrupt doctrines, and saddest evidences of God's wrath from heaven against such wretched men, whilst he thus sends leanness into their souls. But is this wholesome food that they no better thrive by? No, but such as

1. A true savoury spirit relisheth; for although some poison be so subtle as it's hardly at first discovered, yet as the ear trieth words, and the mouth tastes its meat, so the sheep of Christ's pasture, even by a divine instinct, discern what food is wholesome, and what is otherwise: and not only they who have their senses exercised to discern good and evil, but even the new-born babe hath such a taste, as soon as it's made partaker of the divine nature, that it can tell when the sincere milk of the word is adulterated, though, it may be, it cannot tell wherein or wherewith: as that godly Christian (who had a better heart then head) had his spirit rising against something which he heard in a Sermon, but he could not tell why, which afterward was made out to him to be very corrupt doctrine: and I think He said not amiss, who said, that in judging doctrines and practices, he gave much, though not to vain Enthusiasmes, yet to the 〈 in non-Latin alphabet 〉 or propension of the spirits of sober believers; for although the Scripture be the Rule, or the Pole-star, yet the spirits of the faithful savingly touched from heaven point to it; so that it is likely to be an unsavory or poisonous weed, which the flock of Christ's sheep generally will let stand, and not feed on; and I should much suspect that either Doctrine or practice, which the hearts of the godly universally have an inward Antipathy against: as on the contrary It seemed good to the holy Ghost and us, was the ground and tenor of a Synodical decision in the best times, Act. 15. 28. and proportionably the hearty complacential closing of those who have the Spirit of God, (though not in the same kind or measure which those had) is a great help, and a good guide to a right judgment of discretion, and to this conclusion, that it's like to be wholesome food which healthful sound men do generally and in a manner naturally relish and feed on.

2. Especially that, which they recover and gain health and strength, and so thrive by. It is 〈 in non-Latin alphabet 〉 , sincere milk which the new-born babe batten's and grow's by, 1 Pet. 2. 2. Jerichoes waters were healed, when the Lands barrenness was removed, and the Sun of righteousnenss is then risen with healing in his wings, when they who are under his beams and influence, go forth and grow as calves of the stall; and they are planted in the house of the Lord, who flourish in the Courts of our God, and still bring forth fruit even in old age, and are fat and flourishing.

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

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

But wholesome food, even the bread of life let us ever esteem that, by which the man of God liveth, and thriveth, cheerfully doth and suffereth God's will, and constantly holdeth on in God's way, and in the strength of it (with Elijah) walketh 40. days and 40. nights, through the wilderness of this world, till he come to the mount of God. In a word, that is sound doctrine, which a sound heart relisheth and thrives by. But because man liveth not by bread only, but by every word that cometh out of the mouth of God; it is not sufficient that these sound words have man's approbation, if not withal God's institution, that as they are acceptable words, so also words of truth, words of the wise, but withal given by one Shepherd.

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

For human unwritten Traditions, [unspec 1] Bellarmine indeed applieth to them this Text, and maketh them at least a part of that Depositum in the following verse: nor can I deny, but that Chrysostom upon the Text, and other Greek Interpreters (after their manner following him) run their descant upon the word 〈 in non-Latin alphabet 〉 , which thou hast heard, as relating to what Paul had delivered to Timothy by word of mouth; from which Popish writers take a rise to cry up their unwritten Traditions, which being the strongest stake in their rotten hedge they most highly cry up, and most earnestly contend for.

In their Elogiums which they give them, they are their Homericum 〈 in non-Latin alphabet 〉 their Antidote against all infections.

Lydius Lapis, by which they will try all doctrines.

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

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

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

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

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

1. For their Antiquity, as being before any Scripture was written; and therefore as first born must have the preeminence of primogeniture.

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

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

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

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

6. And so also in point of incorrupted certainty: whilst the written word is but a dumb letter, speaks not its own sense, is a nose of wax and leaden rule, which every heretic may bend to his purpose: on the contrary their Mufti, is a live Judge, and the Tradition of the Church is safely locked up in his breast; he gives the true authentic sense of it; and so preventeth both the Catholics error, and the Heretics depravation.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Which words contain the 4 ^th [unspec 4] particular in the Text, which several Interpreters refer several ways;

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

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

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

Faith and love.

1. A most lovely pair, most loving sister Twins. Egregia biga, 〈 in non-Latin alphabet 〉 , and therefore are usually met going hand in hand together up and down in our Apostles writings;

Love with Faith, Eph. 6. 28.

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

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

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

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

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

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

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

Which Christ hath taught and expressed, so Erasmus: sicut Christus instituit, so Lombard, 〈 in non-Latin alphabet 〉 , so Oecumenius.

But yet so as that most conceive this clause to add a restriction, telling us, that it is not every kind of faith and love, that is to be held so fast, as here is prescribed, and so close stuck to; for we have nowadays a great variety of Creeds, Religions, and misshapen bodies of Divinity, and of Families of love.

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

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

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

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

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

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

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

Reader before thou readest the Book, be pleased to Correct these many faults in the Printing of it.

IN the Epistle Marg. read 2 Kin. 5. In the Book, page 9. Marg. read 〈 in non-Latin alphabet 〉 page 20 l. 25 r. as • n, p. 22 l. 28. r. v. 3. p. 23 l. 8 r. this, p. 29 marg. Psal. r. 136. p. 33 marg. r. Mark. 6 p. 42 mar. Revel. 22. r. 21. marg. Brightman r. Brightman on Revel. 7. 17. p. 44 l. 4. r. Daniel, p. 50 mar. dele Ant. p. 54 l. 12 r. nulled, p. 59 l. 20 r. takes, p. 66 l. 3 r. hinting, p. 95 l. 11 r. intruded, p. 104 l. 20 r. jointly l. 28 r. heady, p. 112 l. 1, 4 dele the Parenthesis, p. 113 l. 21 〈 in non-Latin alphabet 〉 r. 〈 in non-Latin alphabet 〉 Jer. 32. 41. p. 123 l. 4 r. rather then from, l. 27 〈 in non-Latin alphabet 〉 r. 〈 in non-Latin alphabet 〉 , p. 113. l. 10 r. the joint, l. 12 r. every, p. 134 l. 8 r. the return, p. 141 l. 24 r. Regions round about Jordan, to, p. 145 l. 14 r. nearer, the way to, p. 146 l. 21 r. leadeth, p. 152 l. 14. r. that, p. 153 l. 3 dele of, p. 163 l. ult. dele was p. 170 l. 5. r. quieted, l. 23 r. solet, p. 179 l. 24 • ele of a, p. 206. l. 29 r. seldomer, p. 208 l. 17 r. whilst it, p. 234 l. 16 r. Joh. 14. p. 215 l. 3 r. fruit, p. 216 l. 26 〈 in non-Latin alphabet 〉 r. 〈 in non-Latin alphabet 〉 , p. 217. l. 11. dele only, l. 22 r. Isa. 38 17. p. 220 l. ult. r. fly of, p. 225. l. penult r. almost, p. 233 l. 5 dele not only, p. 241 marg. 〈 in non-Latin alphabet 〉 r. 〈 in non-Latin alphabet 〉 p. 242. marg. r. Pergentes, p. 245 l. 1 r. leave him, p. 245 marg. r. casu{que} p: 247 l. 7 r. standard. p. 251 l. 1 r. 〈 in non-Latin alphabet 〉 p. 253 l. 26 r. Tesserae, l. 27 r. indices, p. 255 marg. r. Asinus Isidis, p. 256 l. 9 r. Paul's, p. 257 l. 14 r. Philosophari Rhetoricari, l. 25 dele yet, p. 259 l. 8 r. that the Apostles, p. 262 l. 19 r. 〈 in non-Latin alphabet 〉 , p. 263 l. 4 r. would, l. 20 〈 in non-Latin alphabet 〉 r. 〈 in non-Latin alphabet 〉 l. 21 〈 in non-Latin alphabet 〉 r. 〈 in non-Latin alphabet 〉 p. 265 l. 11 r. weeds, p. 267 l. 17 r. disseased, p. 268 marg. Pro. 3. 24. r. 21. & Pro. 8. 24. r. 23. p. 302 l. 7 r. extert nal, l. 23 much less in the sacred, r. to be recorded in any man's, p. 303 l. 10 Epistles, r. Epistle.