The Pastors Farewell, Sermon

The Pastors Farewell · Sermon

p. 1ACTS. 20.32.

And now Brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance amongſt all them that are ſanctified.

H Ʋmane Hiſtories have been valued at ſuch an high price that they have been dedicated to the moſt honourable perſons, as worthy of their ſerious peruſual. Plinies natural Hiſtory to Veſpatian. Our Engliſh Hiſtory to King James; the ſmall Treatiſe which Paulus Jovius wrote, De Rebus Turcicis, unto the great and mighty Emperour Charls the fifth; ſcarce any National piece but its preſented into the hands of the Prince. Surely Divine Hiſtories then (ſuch as this Treatiſe, The Acts of the Apoſtles which contain the Heroick acts of the Lords worthies in their combats with, and conqueſts over, not onelyonly men and the world, but ſin and Satan) deſerve the eye and ear and hearts of a Noble Theophilus of great and ſmall, of all men whatſoever.

The former part of the new Teſtament contains the great miſtery of Chriſt, the Head of his Church. This book of the Acts contains p. 2the glorious Hiſtory the Church, the body of Chriſt.

In the beginning of the book ſome particulars are mentioned of all the Apoſtles to Chap. 13. but it treats moſt largely of Pauls trials and travails in regard that as his converſion was moſt miraculous, ſo his converſation was moſt illuſtrious.

In this twentieth Chapter we have this famous Apoſtle in his fourth peregrination arriving at Miletus (a City upon the borders of Jonia and Caeſaria, cloſe by the ſhore of the Egean Sea) and ſending thence for, and ſpeaking to the Epheſian Elders.

In his ſpeech we may obſerve theſe four parts.

Firſt, His Vindication of himſelf, Miniſters are bound not onelyonly to look to their Conſciences, but alſo to their Credits. Naturaliſts tell us, if the Load-ſtone be rub'd with Garlick, it loſeth its vertue; When the name of a Miniſter is contemptible, his Doctrine will be the leſs acceptable. The Apoſtle vindicateth himſelf. 1. As to the Integrity of his life, ye know from the firſt day that I came into Aſia, after what manner I have been with you at all ſeaſons, ſerving the Lord with all humility and with many tears. verſe 18. and 19. 'Tis excellent when the Paſtor can appeal to the conſciences of his people for the purity of his converſation. Holy Miniſters are called Angels, Rev. 2. but unholy ones are degenerated into Devils, have I not choſen you twelve, and one of you is a Devil. 2. As to his fidelity in his Doctrine, And how I have kept back nothing that was profitable unto you, but have ſhewed you, p. 3and have taught you publiquely and from houſe to houſe. verſ. 20. The Steward is faithful who diſtributeth to every perſon under his charge, their proper and peculiar portion.Melch. Ad. The ſymbole of Wolfius will become every Preacher. Pietate & labore. By a ſacred life, and ſedulous labour, he will beſt declare his love to his people. Miniſters muſt be ſtars by the influence of their lips feeding, by the regular motion of their lives confirming, and by the light of both directing many, Paul magnified his Office, why ſhould others debaſe it?

Secondly, His Exortation to them, As he taught them before by his pattern, ſo now by his Precepts, take heed to the flocks over which the holy Ghoſt hath made you overſeers, verſ. 28. Take heed, that is,foreign, Toti ſitis addicti totis animis ad hereatis. let all your care and ſtudy be for your own and peoples welfare and proſperity, like good Shepheards, work and watch night and day for the good of your ſheep. This counſel the Apoſtle urgeth upon a threefold ground.

1. From the perſon who committed to them this charge, take heed to the flocks over which the holy Ghoſt hath made you overſeers. It concerns you to be true to your truſt, when tis committed to you by the Spirit of God. That unfaithfulneſs which is but felony againſt the charge of a ſubject, may be Treaſon when 'tis againſt the Charge of a Soveraign. O 'tis ill trifling with the moſt high Gods truſt.

2. From the price paid for them. To feed the Church of God, which he hath purchaſed with his blood. verſe 28. Things of the greateſt coſt call for our greateſt care; ſouls are infinitely precious, p. 4and therefore deſerve our utmoſt pains; If God thought them worth his blood, we may well eſteem them worth our tears and ſweat.

3. From the Peril their flock was in verſe. 29, 30, 31. For I know that after my departing, ſhall greivous Wolves enter in among you, not ſparing the flock; alſo of your own ſelves ſhall men ariſe, ſpeaking perverſe things, to draw Diſciples after them, therefore watch, &c. If Wolves will watch to devour, ſhepheards muſt watch to defend the ſheep. Thoſe Commanders who are intruſted with a Garriſon, when they are ſure to have their quarters beaten up, had need to be ever upon their guard.

Thirdly, His Prediction of his future ſufferings, 1. Propounded. And now behold I go bound in the ſpirit to Jeruſalem, not knowing what ſhall befal me there, ſaving that the holy Ghoſt witneſseth that in every City, bonds and afflictions abide me, verſe. 22, 23. Chriſtians of all men muſt bear their Croſses, Miniſters of all Chriſtians muſt look to undergo miſerie. And the more good a Miniſter hath, the more evil he muſt expect. The fuller the Tree is laden, the more cudgels will be thrown at it; the moſt fruitful meadows hear ofteneſt in the year of the Syth; Pious and laborious Paul was the chief Butt againſt which men and Devils ſhot. 2. Amplified, From the liberty it thereby denyed them of ever ſeeing Paul again And now behold, I know that ye all amongſt whom I have gone Preaching the Kingdom of God, ſhall ſee my face no more. verſe 25. Sad news to honeſt hearts upon a double ground, partly their lack of him; he had told them of Wolves p. 5entering in among them; now at ſuch a time for the flock to be without a guide, when the ſtorm aroſe for the Veſſell to be without a Pilot; when the Souldiers were to engage in hot ſervice with enemies, for their expert Commander to be wanting muſt needs be woful; That the Nurſe ſhould be taken away before the children could go alone, did much affect and afflict their ſpirits. Partly their love to him; As Paul was a Religious perſon, and as he was (probably) their ſpiritual parent who had begotten them, brought them up in the nurture of the Lord, and upon all occaſions adviſed and aſſiſted them, they could not but love him in an high degree, and therefore much lament his loſs.

Fourthly, His Valediction to thoſe Epheſian Elders in the words of the Text, And now Brethren I commend you to God and to the word of his grace, which is able to build you up, and to give you an inheritance amongſt all them which are ſanctified, verſe. 32. before he had given them a command from God, and now he commends them to God. The words contain the legacy which Paul bequeaths to his Chriſtian friends. He taketh his farewel of them, and wiſheth a welfare to them.

And now, The opening of the words foreign.] ſince I ſee that I who am your guide muſt ſhortly be gone, and ſince I foreſee that Wolves will ariſe, ſo ravenous as to conſpire and endeavour your ruine, what remains, but that I ſhould commend you to God; who can prevent the effects of their cruelty, and ſupply the want of my company. And now, The ſeaſon is obſervable; its the laſt and the greateſt kindneſs I can do to commend you to God. The p. 6occaſion is conſiderable. And now, the dying Father commits his children to a faithful Guardian; And now I muſt leave you, never to ſee your faces more; but now I ſhall leave you to one who will never leave you nor forſake you. And now

Brethren] This title is an affectionate term, and ſpeaks how dear and near they were to the Apoſtle.foreign. It diſcovereth much of his humility, though they were his inferiors, yet he calleth them his equals. Brethren ſtand on the ſame level; but more of his love: this even relation is accompanied with great affection, Love as brethren, 1 Pet. 3.8. Love, like water, doth not eaſily aſcend, but will run ſwiftly and pleaſantly on even ground. And now my dearly beloved, whom I both love and eſteem as Brethren, who are both near and dear to me, ſince providence is parting us, I cannot better evidence my affection to you, or care of you then by committing you to him, from whom none can part you. And now Brethren

I commend you to God.] To commend one to another in our Engliſh phraſe,foreign, ſignificat Patrocinio, cura, ac tutelae alterius aliquid commendare. Beza. Commendare veluti commendatur depoſitum ſervandum. is either to praiſe him for ſome worth in him, or to preſent ſome reſpects from him; but in Scripture ſence, beſides the former acceptations, it ſometimes ſignifieth to refer one to the care of another, Rom. 16.1. I commend to you Phebe our ſiſter. To commend in this place ſignifieth to commit them as dear pledges, or as precious jewels to the tender cuſtody and keeping of the bleſſed God. As if he had ſaid, Be not diſcouraged nor diſconſolate at my departure, as if thereby ye ſhould be left diſolate, for I commit and commend you to one who will abundantly make up my abſence by his Almighty Power and favourable preſence; p. 7though I am taken from you, and conſtrained to forſake you, yet I commend you to that God who will be careful of you, and never fail you; who hath infinite ſtrength for your protection, and infinite Wiſdom for your direction, and infinite Favour for your conſolation. And now brethren I commend you to God

And to the word of his grace. foreign.] The Scripture is called Gods Word, becauſe as men by their words diſcover their wills, ſo God by the Scripture doth manifeſt his mind and pleaſure. But its that part of Scripture which we call the Goſpel, which is emphatically termed here, and in ſome other places The Word of his Grace, becauſe it ſpeaketh Gods good will, and good pleaſure to the children of men, Act. 20.24. Tit. 2.11. The Covenant of Works which God made with Adam, and in him with all mankind was in ſome reſpects a Covenant of Grace, for God was not bound to promiſe man eternal felicity upon his perfect obedience, but might have required it by vertue of his Soveraignty and domion. But ſince mans Apoſtacy, and impoſſibility thereby of attaining happineſs by his own works, God hath been pleaſed to accept of the perfect obedience of Jeſus Chriſt, on the behalf of the beleiving, penitent Chriſtian; which act of infinite Grace being revealed in the Goſpel, it is moſt fitly called The Word of his Grace. The Law (as the caſe ſtands with man now) ſpeaks nothing but fury and death, but the Goſpel ſpeaks favour and life; the Law wounds man with his blows, the Goſpel heals him with its balſom; the Law condemneth man without pity to the ſufferings of Hell, but the Goſpel alloweth him a Pſalm of mercy, and ſo ſaveth him p. 8from the wrath to come. Now the affectionate Apoſtle commendeth his fainting patients to this rich Cordial the word of his grace. They might think it was ſmall comfort and a poor courteſie to be commended to a righteous and jealous God, as ſtubble to be committed to a conſuming fire, therefore he tells them. I commend you to God, not under the notion of an angry Judge. But in the relation of a gracious father, and compaſſionate friend, which if ye doubt of, do but look into the Goſpel, which is Heavens Court rouls tranſcribed, wherein ye may ſee the naked bowels of his good will, and read his curious eternal contrivance of magnifying his grace in you, and towards you; I commend you to that word of his grace wherein every line ſpeaks love, and each expreſſion his tender affection to you. I know your poverty, but that word of his grace is a mine of unſearchable riches; ye are hungry, but that is bread; when ye are weary there ye may find reſt, whatſoever your conditions be, there is ſutable Conſolation. And to the word of his grace,

foreign.Which is able to build you up,] Theſe words with them that follow, are by Eraſmus, according to our Tranſlation refered to the word of his grace, but according to Beza and ſome others, God is the antecedent to this relative, who is able to build you up, &c. The reaſon of the doubt is, becauſe both are of the ſame gender, whereby its uncertain to which of the two this latter part hath relation. But there is a certain truth if we refer them to either. God is able to build them up, &c. and alſo the Goſpel or word of his grace, is able to build them up, p. 9&c. God as the firſt cauſe, and principal efficient; the word of his grace as the ſecond cauſe, and ſubordinate inſtrument. The Goſpel cannot do it without God, and God will not do it without the Goſpel; God (ordinarily) by the Goſpel doth both ſanctifie and ſave, build up, and give an inheritance.

Which is able to build you up,] The Foundation of godlineſs was already laid in their hearts, but ſomething was ſtill wanting, a greater degree of grace and holineſs; Paul knew that his brethren would not be contented barely to know Chriſt, but were deſirous to grow in grace, and in the knowledge of Chriſt, and did therefore the more lament his loſs, becauſe he as a faithful Steward had furthered the welfare of their ſouls,foreign by giving them their food in due ſeaſon: Now to allay their fears of famiſhing for want of his care, he commends them both to the ſame Maſter, and to the ſame meat, by which they had hitherto thriven and proſpered, and which were able ſtill to continue the ſame vertue, and communicate the ſame ſtrength, which is able to build you up.

And to give you an inheritance] Two things the Children of God do exceedingly deſire;foreign. Proficiency in grace, and perfection thereof in glory. The Apoſtle in his valedictory ſpeech, commends them to that God, and to the word of his grace, which can anſwer both their requeſts, progreſs in holineſs, and the poſſeſſion of happineſs; which is able to build you up, and to give you on inheritance. Saints are heirs joynt-heirs with Chriſt (Rom. 8.17.) heaven is their proper and peculiar inheritance, the inheritance of the Saints in light, Col. 2. The Goſpel or word of his p. 10grace purifieth and prepareth them for it, and alſo is the deeds or conveyance ſpeaking their right and title to it, therefore is called the Goſpel of our ſalvation; God is the Author and Donor of it. Glory is his free gift, Its your fathers pleaſure to give you a Kingdom, Luk. 12.32.

foreign.Among all them that are ſanctified] The Inhabitants of Heaven are all holy. Thoſe that ſhall be glorified, muſt firſt be ſanctified; the inner Court was a type of Heaven, into which none might enter but the Prieſts, which were holy to the Lord; Saints are all Prieſts, an holy Prieſt-hood, Rev. 1.5.

The ſum of the whole verſe is thus much, And now Brethren, &c. And now my dearly beloved Brethren, ſince infinitely wiſe providence ſeeth fit to deprive you of my preſence, and I know the groans of your ſpirits to be after a farther degree of ſanctification here, and its conſummation hereafter, I commit and commend you to God, through whoſe ſtrength the word of his grace, is able to give you both growth in grace while ye live, and the Crown of glory when ye dye, amongſt all them that are prepared for it by being partakers of the ſame hope and holineſs. And now Brethren I commend you to God, and to the word of his grace, which is able to build you up and to give you an inheritance amongſt all them that are ſanctified.

In the words we may obſerve theſe three parts.

Firſt, The Compellation, Brethren, The Company of Saints are a ſociety of Brethren, Love the Brother-hood. The company of ſinners are a rabble of Conſpiratours.

p. 11Secondly, The Commendation of theſe Brethren, And now brethren I commend you. This Commendation of them is amplified.

1. By the Object, 1. To God, as the fountain of their grace and bliſs. 2. To the Goſpel or word of his grace, as the Channel in which it was conveyed to them.

2. By the effects, which are two, 1. Proficiency, which is able to build you up, having laid the foundation, its able to increaſe the building of grace. 2. Perfection, its able to lay the topſtone, and overlay it with glory. And to give you an inheritance among all them that are ſanctified.

3ly. The Occaſion or ſpecial ſeaſon of this commendation, And now Brethren, No doubt Paul had many a time before commended them to God, Without ceaſing he made mention always in his prayers; But now upon his leaving them he doth in a ſpecial manner commend them to Gods care and keeping, And now Brethren,

I ſhall draw ſome Obſervations from the words, and then lay down the Doctrine, which I intend to proſecute.

That Sanctity is no enemy to civility; the Apoſtle Obſer. 1 being to leave them, doth not abruptly turn his back upon them, but ſolemnly takes his leave of them. And now Brethren, ſome think they cannot be Chriſtians unleſs they be clowns, that good works, and good manners are inconſiſtent; but though Chriſtianity pare of the luxuriant branches of courteſie, yet it doth not root it up; like thoſe ſpices which we apply to windy fruits, it takes away the flatulency and offenſiveneſs which may be in it, but doth not p. 12caſt it away. Civil language and a courteous carriage are (though no part of, yet) an ornament to Chriſtianity. The Saints of God are ever civil, and whereas ſinners are complemental, they are cordial in all their ſalutes. The holy Apoſtle ſpendeth the greateſt part of a Chapter in courteous ſalutations, which he would not have done had it be en either unlawful or unneceſſary.

Obſerv: 2 That Grace will turn civil counteſie into ſerious Chriſtianity. The Apoſtle doth not take a bare civil farewel of them, according to the cuſtom of moſt men, but ſolemnly take his leave of them by commending them to the bleſſed God, And now brethen I comend you to God. A gracious man prefers his low and civil actions into the high form of religion; wicked men debaſe actions that are ſacred, and godly men advance actions that are civil. As the Iron Mine gives a tincture and reliſh of its own nature to all the waters which run through it, making them thereby more ſalubrious to our bodies; ſo grace gives a ſavour and taſte of its own nature and property to all the actions,The uſe of kiſſing was frequent amongſt the Saints in their holy meetings Ter…uq. de Orat, about which the ſubject in which it is, is converſant, and thereby makes them more healthful to our ſouls. It ſanctifieth our very ſalutes; Salute one another with an holy kiſs, Rom. 16.16. kiſſing ſeems to be wholly civil, but among the godly its ſacred, an holy kiſs.

That all Chriſtians are brethren: And now brethren. Obſerv: 3 Saints are all linked together in the bond of Brotherhood. Tertul. Apol. cap. 39.The Jews called all Brethen of the ſame Country; and it was the cuſtom of the primitive Chriſtians to call all Brethen and Siſters of the ſame communion; they are brethren if we conſider their p. 13relations; they have all the ſame Father, God, I will be to you a Father, and ye ſhall be my Sons and Daughters, ſaith the Lord Almighty, 2 Cor. 6.18. They are not onelyonly adopted, but alſo begotten again or regenerated by the ſame God, Joh. 1.12. James 1.21. They are all children of the ſame Mother; Jeruſalem which is above is free, the Mother of us all, Gal. 4.26. they ſuck the ſame breaſts, Iſa. 66.11. 1 Pet. 2.2. wear the ſame garments, and as they grow up feed at the ſame Table, and ſhall dwell together in the ſame houſe for ever. They are united under the ſame Head, renewed with the ſame hearts, and travel to the ſame Heaven. They are brethren in regard of affection; the curtains of the tabernacle were joyned together with loops, and ſo are true Chriſtians with love; they love as brethren, ſeeking the good and welfare of each other. A Saints talents are not an incloſure for his private profit, but a common for the advantage of others. Their deſires are not confined within their own dwellings, but they reach thouſands in their prayers, whom they can never reach on earth in their perſons. For my brethren and companions ſake, I will now ſay peace be within thee, Pſal. 122.1. they ſympathize in each others ſufferings, and rejoyce in one anothers ſolace. Every Saint is a great Merchant, who hath his Factors in all parts of the world trading for him at the throne of Grace.

That the Goſpel is the word of Gods Grace. And to Obſerv: 4 the word of his Grace. The word Grace is taken in Scripture

1. For favour or good will. Grace be with you. And ſo Col. 1.2. Grace be unto you.

p. 142. For the effects and fruits thereof Jude v. 4. Turning the grace of God into laſciviouſneſs.

The Goſpel in both reſpects is fitly termed the Word of his Grace,

1. Becauſe it containeth the Infinite grace and favour of the moſt high God to Sinners. The Law ſpeaks in effect mans bottomleſs miſery, but the Goſpel ſpeaks Gods boundleſs mercy; the Law is a Court of Juſtice, but the Goſpel a Throne of Grace. Grace ſits as Commander in cheif in the Goſpel, and as Ahaſhuerus to Heſter holdeth out the golden Scepter of Mercy for poor condemned perſons to touch with the hand of faith and live. The ſum of the Goſpel is comprehended in a ſong of that Angelical Quire, Glory to God in the higheſt, peace on earth, and good will towards men: the ſubſtance and body of Gods love to man was never diſſected and laid open to the view of mortals till the Goſpel was preached. Before it ran as a river under ground, but in the Goſpel it burſts forth, and ſheweth it ſelf to refreſh us with its pleaſant ſtreams: the Law is as it were a warrant under heavens hand and ſeal for mans execution, but the Goſpel, like the Dove, comes flying ſwiftly to prevent it with the Olive branch of peace and pardon in its mouth:Epheſ. 1.5. 2 Tim. 1.9. Rom 3.24. 1 Pet. 3.7.Eph 1:52 Tim 1:9Rom 3:241 Pet 3:7 Chuſing-grace, Calling-grace, Juſtifying-grace, and Glorifying-grace are all diſcovered in the Goſpel, and therefore it may well be called the word of his grace.

2. Becauſe the Goſpel is the effect and fruit of Gods grace or good will to men. Philoſophers obſerve that dew never falleth in ſtormy, tempeſtuous weather; the dropping of the dew of the Goſpel on parched, ſcorched hearts is a ſign and fruit of ſerene p. 15calm heavens: that our parts of the world, like Gideons fleece ſhould be wet with this dew when other parts are dry, this is meerly from Grace. I have cauſed it to rain on one City, and not upon another, Amos 4.7. this rain of the Goſpel which cooleth heat, melloweth the hearts, and cleanſeth the unholy goeth by Coaſts, Pſa 147.19, 20.

3. Becauſe the Goſpel is the uſual means of begeting grace. As Manna fell about the Iſrealites tents with the dew, ſo grace is diſtilled and dropt down with the Goſpel. Many of the Jews heard the thunders of Sinai, the threatnings of the Law and were not moved; but the Baptiſt wins their children with the ſongs of Sion, the promiſes of the Goſpel. Received ye the Spirit by the preaching of the law, or the hearing of faith. The ice which is hardened by the cold, is melted with the Sun. When the murderers of our Saviour heard the Goſpel, they were pricked to the heart Acts 2.37. The hard flint is broken upon the ſoft pillow.

That the Goſpel is effectual, not onelyonly for converſion Obſerv. 5 but alſo for edification. Which is able to build you up. The Goſpel doth not only bring forth ſouls to Chriſt, but likewiſe build up ſouls in Chriſt: the natural childe is nouriſhed when in the world by the ſame ſeed (by a further concoction turned into milk) by which it was conceived in the womb; the ſpiritual child is begotten by the Goſpel: I have begotten you through my Goſpel, and built up by the ſame, 1 Pet. 2.2. As new born babes deſire the ſincere milk of the Word, that ye may grow thereby.

That the word of Gods grace can carry men to glory; Obſerv. 6 And to give you an inheritance. It doth like Moſes lead p. 16the Saints out of Egypt, deliver him from bondage to his luſts, conduct him through the Wilderneſs of the World, and alſo like Joſhua bring him into Canaan, the land of promiſe. Its called the grace of God which bringeth ſalvation, Tit. 2.11. It bringeth ſalvation to man, and it bringeth man to ſalvation.

Obſer: 7 That Heaven is an inheritance; And to give you an inheritance. An inheritance is an eſtate left or given by the Father to his Son and heir; Saints are all Gods Sons, and his Sons are all firſt born, and ſo Heirs. Gods natural Son is his natural Heir, but his adopted Sons are his adopted Heirs, and ſo have an inheritance given them by their Father. Others have inheritances by their births, Saints have theirs by their new births. Their inheritance is incomparable, its the ſame which the natural Heir hath, joynt heirs with Chriſt, Earthly poſſeſſions are to it leſs then nothing. Their right to it is indefeaſible An inheritance reſerved for us in Heaven, 1 Pet. 1.3. they can never be deprived of it, either by others cruelty nor their own careleſneſs, for tis in Gods keeping reſerved for us.

Obſer: 8 That the inheritance of Heaven is onelyonly for them that are Holy. Among all them that are ſanctified. None but the Children of God, ſuch as are born again, are heirs of this inheritance. All that are ſaved muſt be ſanctified. The inheritance is undefiled and ſo muſt all the inhabitants be. If a carnal, unſanctified perſon ever enter into that Royal Pallace, he muſt firſt make the Goſpel a Lye,Rev. 2…. ult.Rev 2 and God a Lyer. And into it can in no wiſe enter any thing that is defiled or unclean. All that are there, are admitted into Gods immediate p. 17ſervice, and will ſo great a King be ſerved in unclean veſſels, dirty feet are not for Royal preſence Chambers.

The Doctrine which I intend to proſecute, and which will include, the ſubſtance of the verſe is this, The Doctrine, That the greateſt good a Paſtor can do for his Brethren whom he muſt leave, is to commend them to God: And now Brethren I commend you to God, and to the word of his grace.

I ſhall ſpeak principally to the fountain of their being and bliſs, their recommendation to God, and in the cloſe of the Sermon briefly touch the Channel of the Goſpel, which he hath cut out as the means of conveying his bleſſings to the Children of men. I ſay again — That its the duty, and the greateſt good a Miniſter can do for his friends whom he muſt leave, to commend them to God. The Apoſtle had a great love to, and tender reſpect for the Brethren, but how doth he manifeſt it, by commending them to God.

That its the practice, duty, and greateſt kindneſs of Chiſtians to commit their friends to God, is viſible in the Scriptures, Paul and Barnabas when they came to Derbe, commended the Brethren to the Lord, on whom they beleived, Acts 14.23.

But eſpecially when Parents leave their Children, they commit them to the care of ſome faithful perſon. When Old Jacob was to dye, he commends his Children to the living God, Gen. 48.15, 16. p. 18and 49. before Moſes left the Iſraelites in his Swan-like Song, Deut. Chap. 32, and 33. he doth not onelyonly command them Gods precept, but alſo commend them to Gods protection.

Our bleſſed Saviour, who is an unparralled pattern and preſident, being to depart out of the world, and go to the Father, would not leave his Diſciples fatherleſs. He knew the hearts of his ſervants were heavy, that their Maſter was to be taken from their head, alas! what can the Chicken do, when the Hen under whoſe wings they uſed to be cluckt, and cheriſhed was kild; therefore he commends them to God as the greateſt good which his boundleſs love could do for them, And now I am no more in the the World, but theſe are in the World, and I come to thee, Holy Father, keep through thine own name thoſe whom thou haſt given me. I pray not that thou ſhouldſt take them out of the World, but that thou ſhouldſt keep them from the evil, &c. Joh. 17.11, to 16. How affectionately, how pathetically doth he intreat his Father to take the care and charge of them. Father keep them, Holy Father keep them, as if he could never ſpeak it enough. How many Arguments doth he uſe to perſwade and prevail with his Father to be the guide and guardian of his Children. Father, I muſt leave them, O do thou love and keep them, that they may not be left alone. Father I beg not their immediate tranſlation to glory, but onelyonly their preſervation in an eſtate of grace; I deſire not that they ſhould be kept from the evil of affliction, but only from the evil in affliction, and ſhall I be denyed. The World hates them for thy ſake, and what will become of them if thou wilt not help them.

p. 19In the Explication of the Text I ſhall ſhew

1. What it is for a Miniſter to commend his friends to God, or how this is done.

2. Why its a Miniſters duty, and the greateſt good a Paſtor can do for them from whom he muſt part, is to commend them to God.

Firſt, How a Miniſter can commend his brethren and friends to God. This is done two ways, namely; by Prayer and by Faith.

1. By a cordial ſupplication to God, or by prayer; the departing parent appointeth his Executor to be careful of and faithful to his children, and ſo commendeth them to him; but the departing Paſtor, intreateth God to be gracious to, and mindful of his people. As by preaching the Miniſter commends God to his peoples acceptation, ſo by prayer he commends his people to Gods benediction. The principal part of the Prieſts Office under the Law, was to offer ſacrifice, and to pray for the people; Aaron muſt bear the names of the children of Iſrael before the Lord. And the main work of us Miniſters of the Goſpel is to ſtand betwixt God and our people, by giving precepts from God to them, and by putting up prayers to God for them Aaron this wiſe ſhall ye bleſs the people, ſaying unto them, The Lord bleſs shee, and keep thee, Numb. 6.23. We bleſs them when we beg of God to bleſs them. God bleſſeth imperatorie, by commanding a bleſſing on men; There the Lord commanded his bleſſing, even life for evermore, Pſal. 133.3. Miniſters bleſs impetratorie, by commending them to Gods bleſſing. Gods bleſſing is operative, his benedicere eſt benefacere; our bleſſing is optative onelyonly; we wiſh the bleſſing, and that's all, but God can work the bleſſing.

p. 20The Apoſtle Paul uſually made prayer the Alpha and Omega, the preface and ending of all his Epiſtles. If we obſerve it well we ſhall finde that each of them is ſented with this ſweet perfume, Rom. 1.9. and 15.13. and 16.24. 1 Cor: 1.3, 4. and 16.23. 2 Cor: 1.2, 3. and ult: ult: Gal: 1.3. and 6. ult: Epheſ: 1.2, 3, 15, to 20. and 6.23, 24. Phil: 1.2, 3, 4, 9, 10, 11. and 4. ult: Col: 1.2, 3, and 4. ult: 1 Theſſ: 1.2. and 3.10. and 5: ult: 2 Theſſ: chap: 1, and 2: and 2:16: and ult: ult: 1 Tim: 1: 2: and ult: ult: 2 Tim: 1: 2: and ult: ult: Tit: 1:4: and 3: ult: Philemon verſ: 4: Heb: 13:21, 22. Prayer was his ſalutation, and prayer was his concluſion; nay as ſome perſons of quality ſeal all their letters with their coats of Arms, ſo the holy Apoſtle all his Epiſtles with prayer for the perſons to whom he wrote, and gives us leave to look on all as forged where this mark was miſſing; The ſalutation of Paul, with mine own hand, which is the token in eueryevery Epiſtle, ſo I write; The grace of our Lord Jeſus Chriſt be with you all, Amen, 2 Theſſ. 3.17, 18. All Chriſtians muſt pray for others; its their general calling in part. Among the Perſians he that offered ſacrifice prayed for all his Countrymen, ſaith Herodotus (lib: 1. 9) Pray one for another, Jam: 5. But its the particular calling of a Miniſter: We muſt give our ſelves to prayer, it muſt be the element in which we breath and live, He is a Prophet, and he ſhall pray for thee, Gen: 20.7. Prophets of all men muſt be frequent at prayer.

But there are ſome perſons which Miniſters muſt in a ſpecial manner commend to God in their prayers; namely, the people which God hath committed to their ſpecial charge, A good Houſe-keeper will releive p. 21and help his neighbours and ſtrangers, but he hath a greater regard, and more tender reſpect for his children and thoſe of his own Family. Our prayers, like Sir Francis Drakes ſhip muſt incompaſs the whole World, even all in the land of the living that have not ſinned the ſin unto death; I will that ſupplications and prayers be made for all men, 1 Tim: 2.1. The higher a man is, the further he ſeeth, and the richer a man is, the more he releiveth; the higher a man is in holineſs, the further he ſeeth into others indigencies, and the richer he is in grace, the more he by prayer begs the releif of their neceſſities. But in the wide earth our eye muſt principally be on Gods vineyard to water that with our tears, and to beg the influence of heaven, for the refreſhing and ripening the fruits thereof; Praying always with all prayers for all Saints, Epheſ: 6.18. the tongue may well pray for the other members of the ſame body; Chriſt hath taught us this in that Prayer of prayers, as a Father calleth it. Our Father; Father ſpeaketh our faith in God, Our, enjoyneth charity to our Brethren; but in this vineyard our love and labour muſt be ſpecially for that part of it which is committed to our truſt. Of all debts Specialties muſt firſt be paid: Prayer is a debt, God forbid that I ſhould ſin in ceaſing to pray for you, ſaith Samuel, and and in regard of our particular pariſhes, a Bond, a ſpecially. We are bound to thank God always for you, 2 Theſſ: 1.3. The Miniſters prayers as well as his parts are the common ſtock of the pariſh, in which all have a ſhare. Or as the Buckets which hang up in the Churches at London, they are uſeful and helpful to any part of the City as occaſion is, but ſpecially p. 22for the benefit of thoſe pariſhes in which they are. We muſt as ſome Shop-keepers, drive a trade a far off, beyond the Seas, but be ſure not to be idle in our ſhops at home. We muſt mind others at the Throne of grace, but be ſure to remember our own people. He that ſtarveth his family, is not likely to feaſt his Neighbours.

Secondly, By a fiducial expectation of good, or by faith, we commend our buſineſs to a friend when we caſt on him the care of it, and truſt him with it; Miniſters commend their friends and affairs to God, by beſeeching his favour towards them, and believing that he will be tender of them. We have many cares and fears about our dear friends whom we do love, and whom we muſt leave, but faith eaſeth our hearts by committing them into ſafer hands; The burden of all the Churches lay on Paul, and ſurely twas heavy enough to have broken his back, had he not learned the art of faith, by which he removed it to ſtronger ſhoulders. Caſt thy burden on the Lord and he ſhall ſuſtain thee, Pſa. 55.22. Here is our charge, and our diſcharge. Our Charge is, to caſt our burden on the Lord; and our Diſcharge, He will ſuſtain thee. The Apoſtle prayeth God for the grace given to the Philippians, and prayeth to God for its increaſe. I thank my God upon every remembrance of you always in every prayer of mine, making requeſt with joy, 1 Phil. 3.4, 5. But mark how he enliveneth his prayer by the ſoul of faith, knowing that without it, twould be but a dead Corps. Being confident of this very thing, that he which hath begun a good work in you, will perform it until the day of Jeſus Chriſt, verſ. 6.

p. 23Our prayers for our people will be to little purpoſe, if faith be not joyned with them. There are indeed many bleſſings in the womb of prayer, but without the Midwifery of faith it will never be delivered. Whatſoever ye ask in my name, beleiving, ye ſhall receive. Prayer is the Key that openeth Gods Treaſury, but Faith is the hand which takes out and receives of his infinite bounty; Prayer muſt have a promiſe, or elſe tis a Veſſel without a bottom, and that promiſe muſt have faith, or elſe, the Veſſel lyeth ſtill, and cannot ſtir at all. When a full gale of faith fills the ſails, then the Veſſel of prayer launcheth fourth moſt hopefully, and returneſt with its riches fraught.

When God had acquainted Abraham with his intention to deſtroy Sodom, Abraham ſenſible of his Nephews danger, commends him to God by prayer and by faith, Gen. 18.23. now mark the iſſue, God remembred Abraham, and brought Lot out of Sodom, Gen. 19.29. Abrahams prayer hit the mark at which it aimed, but tis becauſe the eye of faith leveld the Arrow.

Faith honours God, by committing to him ſo great a truſt as the ineſtimable fouls of his people; and God honours faith, by being true to his truſt, and anſwering fully his choſens, and ſuppliants faith. The Children of Judah prevailed becauſe they relyed on the Lord God of their Fathers, faith engaged God in the combate, and therefore they could not but conquer, 2 Cron. 13.

He that prayeth for himſelf and not for others, is fitly compared to an Hedghog who laps himſelf within his own ſoft down, and turns his briſſels to all p. 24the World beſide. And he that prayeth for others without reliance on God through Chriſt for audience, works at the labour in vain, and like Penelope undoeth by night all that he wrought in the day. The truth is, we lye to God in prayer, if we do not rely on him after prayer.

So then for the Preacher to commend his brethren or friends to God is in brief thus much. To open their caſes and conditions to God in prayer, earneſtly begging the releif of their indigencies, and beleiving that through Chriſt he will ſupply all their neceſſities.

In the next place, I come to the Reaſons why the Paſtor muſt commend his brethren and friends to God. And they ſhall be drawn from theſe three heads; From God, from the World, and from the Brethren themſelves; Gods propriety in them, the Worlds enmity againſt them, and their own impotency, do all require that they ſhould be commended to Gods care and charge.

I ſhall now ſhew the neceſſity of commending them to God, that its the greateſt good will appear in the Ʋſe, becauſe he is the moſt able, loving and faithful friend.

Firſt, In regard of God, his propriety in them. None ſo fit to take care of the Child as its Father. A brute will venture its ſelf, and encounter with that which is much ſtronger, in defence of her own; the fearful Hen which hath nothing but flight to ſecure her ſelf from the Dog, will yet hazard a duel againſt the Kite, to protect her little Chickens. The bleſſed Jeſus gives this ground why he commends his Chrch to God, I pray for them, I pray p. 25not for the World, but for them which thou haſt given me out of the World, for they are thine, Joh. 17.9. I pray not for ſtrangers, nor enemies to thee, but for thine own people, thine one family, for them thou haſt choſen, called & loved. For they are thine; thy jewels, thy portion, thy temple, thy children. Men in a flame will venture far to ſecure their own jewels. Nabath would hazard & loſe his life, rather then part with his own portion. What coſt will ſome be at, and what care will they take to keep their own houſes in good repair? David would have died, that his own Son might have lived. Propriety is a ſufficient ground for ſpecial protection. God doth by a general providence take care of all his creatures, becauſe of his general propriety in them, becauſe they are his creature. He feeds the young Ravens, and ſatisfies the hunger of the Sparrows. He is upon this account the preſerver of man and beaſt, but his ſpecial providence is exerciſed about them in whom he hath a ſpecial propriety. The Saints are his foreign, peculiar people, & therefore he hath over them a peculiar protection. Hence his peculiar care is compared to a Bird flying over the Neſt, where her young ones are, Iſa. 31.5. He abhors him as an infidel, who doth not provide for his own, ſurely then he will take care of his own himſelf. Ariſtotle ſaith, Propriety is the ground of all the toyl and labor in the World. If all things were common, every one would be careleſs, but becauſe its their own ground, therefore they Dung, and Plow, and Sow it; becauſe it is their own wealth, therefore they work hard to increaſe it, God hath a propriety in his people, they are his by Election. The new creature was conceived in Gods eternal purpoſe before he was born; they are his by redemption, p. 26he paid an infinite price for them; They are his by regeneration, begotten by him, and born of him. They are his by promiſe, I entred into covenant with thee, and thou becameſt mine, I will be their God, and they ſhall be my people. Now becauſe they are his, therefore they go to him for protection. I am thine, ſave me, Pſa. 119.94. and therefore he affords them his ſpecial and gracious preſence, Iſrael is holineſs to the Lord, the firſt fruits of his increaſe; all that devour him ſhall offend, evil ſhall befall them, Jer. 2.3. None can wrong God in any thing that is his at an eaſie rate.

Secondly, The worlds enmity againſt them. The ſheep need ſome Dogs to defend them, that have ſo many Wolves to devour them; They who have many and mighty enemies, ſurely want ſome faithful able friend; this was another ground why Chriſt commended his Diſciples to God, I have given them thy word, and the World hath hated them becauſe they are not of the world, even as I am not of the World, Joh. 17.14. Father keep thy Children, for they are ſurrounded with a wicked World, whoſe tender mercies are cruelties. Alas! what ſhall become of thy lambs, who are ever amongſt roaring ravenous lyons if thou ſhouldſt not protect them?

The old enmity between the Serpent and the Woman is not yet, neither ever will be worn out. There are natural antipathies between ſome creatures, for which little reaſon can be given. As between the Lyon and the Cock, the Elephant and Boar, the Cammel and Horſe: The Serpent ſaith Ariſtotle will rather flie into the fire, then p. 27come near the boughs of a wild Aſh: but there is a greater antipathy between the ſeed of the woman, and the ſeed of the Serpent. An unjuſt man is abomination to the juſt, and he that is upright in his way, is abomination to the wicked, Prov. 29: ult. The Eagle ſaith the Philoſopher hath continually enmity with the Dragon and Serpent. Saints are Eagles, they have enmity with the Serpentine brood, but it is odium offencionis, they hate wicked mens ſins, but not their perſons. They loath the poiſon, but not the cup in which it is. As tender Phyſitians they hate the noiſom diſeaſe, but pity the patient, thus the unjuſt man is abomination to the juſt; but the wicked hate the godly, odio inimicitiae, with a hatred of perfect enmity, wiſhing evil to their perſons, and working it to the utmoſt of their power. They that are born after the fleſh perſecute them that are born after the ſpirit; their rage is ſo great, that were their power anſwerable to their malice, they would cut Iſrael off from being a people, that the name thereof might be had no more in remembrance.

Indeed every Chriſtian may ſay as David, They hated me without a cauſe; the World hath no juſt cauſe to hate and curſe the people of God, but there is a reaſon of all their rage, and wrath, enmity and cruelty againſt the Saints? and that is, becauſe they are Saints; Wherefore did Cain imbrue his hands in his own Brothers blood; Becauſe his own works were evil, and his brothers righteous, 1 Joh: 3.12. The light is burdenſom and greivous to Owls and Bats, and all night Birds, the light of a Saints holineſs is offenſive to ſinners, p. 28that are uſed onelyonly to the deeds of darkneſs; nay, the greater the light, the more painful to their ſore eyes. Swine cannot endure ſweet odours; Thoſe that are unclean, and delight to wallow in the mire of vice, hate the fragrant purfumes of grace. The pleaſant ſmell of Spikenard is poiſonous to them. Horſe-flies are kild with Oyntments.

Now if Saints fight with enemies that are more politique and powerful then themſelves, they muſt be conducted by one that is ſtrong indeed, or they will be forced to leave the field. Beſides it is an engagement to God to help his people, becauſe, for his ſake the world hates them. A Prince counts it a diſhour to forſake him, who hath ventured his life, and loſt his limbs in his cauſe and quarrel.

Thirdly, Their own Impotentcy. They are not able to take care of themſelves, and therefore muſt be commended to another. In the Civil Law there is proviſion made for out-caſts, there are ſome Hoſpitals to entertain them. By the common law, if parents die there are Officers appointed to take care of poor fatherleſs Children. With God the fatherleſs find mercy, Hoſ. 14.3. Thoſe that are Orphans, want a Guardian. Children which cannot go alone, need their Mothers helping hand. The ſtrongeſt Chriſtian is but a child, and except God hold him by his right hand will every day get many falls and knocks. The greateſt Saint is but a glaſs without a bottom, which cannot ſtand any longer then it is held; Hence they are compared to anew born infant which is both polluted and ready to periſh, if nonetake care of it, Ezek. 16.5.

p. 29If beleivers dangers be temporal, their defence muſt be the Almighty and eternal God, or they are foild. We have no ſtrength, but our eyes are unto thee, ſaith 2 Cron. 20.12. They cannot do the ordinary actions of nature, without his aſſiſtance, who is the God of all grace, in him we live, and move, and have our beings, Act. 17.14. They live in him, and move by him, as they have their beings from him; If the fountain fail, the ſtreams ſoon are dryed up; If God denieth his influence, man droppeth into earth: Ineſſe eſt de eſſentia creaturae; Inherence is eſſential to the creature.

When ſpiritual perils overtake them, they cannot hold out without Gods protection. When Hezekiah was left but a little in his own hands, how much doth he diſcover the pride of his own heart. Though Peter ſeemed ſo reſolute and valiant a Captain (as to go before all the Apoſtles in courage) yet when Chriſt did but for an hour or two withdraw, how ſhamefully doth he flye back like a Coward? the weak breath of a Maid bloweth down the ſtrong Caſtle of his confidence. If God do but depart from Sampſon, his ſtrength departs alſo, and the Philiſtines may make what paſtime with him they pleaſe. The holieſt man is no match for a Devil. If our God leave us, our defence is departed from us, and the uncircumciſed one will make ſport with us indeed.

All our power for ſacred performances is wholly from another. Not that we are ſufficient of our ſelves to think any thing, 2 Cor. 3.5. To think p. 30(we ſuppoſe) is an eaſie thing, but unleſs God help it is too hard for us; God gave Iſrael their Manna every day, or they could not have ſubſiſted; God muſt give us freſh ſupplies of his ſpirit in every duty, or they cannot be rightly performed. The greateſt fulneſs of a Chriſtian is not the fulneſs of a fountain, but of a veſſel; which becauſe always is letting out, muſt be always taking in; The Conduit which is continually running, muſt be always receiving from the River. The Chriſtians disburſements are great and conſtant, therefore ſuch muſt his incomes from God be, or he will quickly prove a bankrupt.

Habitual grace it ſelf lieth as water at the bottom of the pump, and cannot by all our labour be raiſed up, till God pour in his exciting grace. The flame doth not more depend upon the fire, then we upon God. Things that are weak, lean on that which is ſtrong; the Wood-vine, not able to ſtand of it ſelf clings about the hedge, or tree, and thereby gets to ſome heigth: the weakeſt will go to the walls if not protected.

This reaſon is implied in Chriſts petition to his Father: Father keep them; As if he had ſaid, They are poor ſhiftleſs children, that can neither ſtand nor go without help, therefore they muſt not be left alone: Alas they are ſuch pitiful helpleſs creatures that anyone may wrong them of the Legacies which I hauehave purchaſt for them, and bequeathed to them, they will loſe the grace I have given them, and fall into the ſins which I have kept them from, whilſt I was with them, if they be but one moment out of thine eye and armes, therefore Father keep them; If they who were to p. 31be endowed with an extraordinary meaſure of the ſpirit were unable to keep themſelves, much more unable are we; if Pillars cannot ſtand of themſelves, much leſs can weak Reeds.

Having ſpoken ſomewhat in the Explication, I ſhall proceed to the Application of the Point.

Firſt, It informeth us of the Piety of a true Paſtor, he commends his people to God, this is his character: When others curſe their people, and commit them to the Devil; he bleſſeth his Pariſhioners, and commendeth them to God: the mouth of ſome indeed, like Rabſhekahs are full of raylings, and their tongues are even black with blaſphemies againſt God and his people, (though their curſes are but like falſe fire which may flaſh a little, but will do no Execution) but the faithful Miniſters of the Goſpel have learned other language as they are bleſsed men, ſo they are bleſſing men: Some Miniſters are Miniſters of Satan, all their buſineſs is to accuſe the Brethren, they are the Saints enemies becauſe they follow the thing that good is; Publicans bleſs them, that bleſs them; but though the people of God pity them, and pray for them, and beg the bleſſing of God on them, yet they (far worſe then Publicans) return curſing for bleſſing, but true ſhepheards ſeek and ſtudy the welfare of their ſheep. The falſe Mother did not care though the Child were divided and ſlain but the true Mother cried out, Divide not the Child, in no wiſe ſlay it, for her bowels yearned towards her Child, 1 Kings 3.26: Miniſters are called Fathers, and their people their Children: p. 32Wicked Miniſters are falſe Fathers, and cares not what becomes of their children; the great murderer of ſouls may ſlay them at his pleaſure, and they will not open their mouths againſt him; nay too too often they help him drive the poor ſilly ſheep out of their paſtors to the ſlaughter-houſe. But godly Miniſters, like true Fathers, endeavour by all means the wellfare of their children; they cry out with Hagar, How can I ſee the death of my child! How can I ſee the eternal death of my poor, ignorant, carnal neighbors! they open their mouths and their hearts too (for their bowels yearn towards their children) for their people to God, as the Ruler to Chriſt; Sir, Come down quickly ere my childe dye. Lord, ſuch unregenerate, ſcandalous children whom thou didſt commit to my charge are at the very point of death. I have acquainted them from thee of the evil and end of their wicked ways, but cannot obtain ſo much as a ſober hearing; but Lord if thou wouldſt ſpeak to them they would hear thee; thou canſt open their eyes, break their ſtony hearts and make them ſtoop; Lord come down quickly ere my children dye, nay dye eternally.

Secondly, It diſcovereth the great priviledge of a gracious people; When they are deſerted by man, they are commended to God. Thoſe that part them and their Paſtor, cannot part them and their God. And now brethren I commend you to God; though Chriſtians may be left by weak, earthly friends, yet they ſhall never be forſaken by their Almighty heavenly Father. Chriſt prayeth for them in heaven, Chriſtians pray for them on earth, how rich muſt they needs be who have a ſtock in ſuch faithful hands employed for their uſe in both worlds. It was the p. 33miſery of Julian that the Church ſhut him out of her prayers, and that was a forerunner of his ſad future doom. Its the felicity of true Chriſtians, that they are in all the Saints prayers.

All the felicity of man is bound up in the favour of God, and therefore to be commended to his care muſt needs be a great comfort. I muſt tell you no people can enjoy a greater priviledge. Iſrael was famous for this above all the Nations on the face of the earth; For what nation is there ſo great? ſaith Moſes Deut. 4.7. They that conſider Iſraels outward condition may ſomewhat wonder how Iſrael ſhould be glorious beyond all compariſon. Iſrael was now wandering in a deſolate, howling Wilderneſs, having no food for their bellies but what a miracle muſt ſend them in; and no raiment for their bodies, but that on their backs; Heaven muſt rain down bread, or they muſt periſh with hunger; a rock muſt be broacht to give them water, or they die for thirſt; their cloaths muſt grow with their bodies, and not wear out neither, or they muſt go naked; they had not an houſe to hide their heads in, but ſome ſlender tents; turn which way they will they fall into the paws of ravenous beaſts, or into the hands of men no leſs cruel; yet in this barren Deſart, and in the midſt of theſe deſtractions, no nation in the World, were their tables never ſo richly ſpread, and their Wardrobes never ſo largely filled, can compare with Iſrael for honour and happineſs. But what is the reaſon? truly none but this, God was their Patron and Guardian. For what nation is their ſo great which hath God ſo nigh unto them, as the Lord our God is in all things we call upon him for? Other Nations p. 34might excell them in number, in treaſure, in creatures; other Nations might have honours and pleaſures nearer them; but every Nation was inferior to them, becauſe no Nation had God ſo near them. Tis the near approach of this Sun that cauſeth a Spring and Summer of light and gladneſs, of warmth and delights. That Nation from which he departeth, whatſoever they enjoy, have but long diſmal nights, and ſharp bitter froſts.

When men are ſaid in Scripture to be obnoxious to all evil, they are onelyonly ſaid to be forſaken by the chiefeſt good. I have forſaken my houſe, I have left my heritage, Jer. 12.7. But what is the fruit of Gods forſaking his houſe? Cannot the building ſtand, though the Workman be gone? No, tis tumbling down apace, I have given the dearly beloved of my ſoul into the hands of her enemies. Many Paſtors have deſtroyed my vineyard, they have made my pleaſant portion, a deſolate Wilderneſs, v. 10. When this fence is removed, the vineyard is quicky deſtroyed. When David would pray his worſt againſt the Churches enemies, what doth he beg? Let them be confounded, Pſal. 12.5. or diſappointed in all their deſigns; this is much, to conceive with ſorrow, and to have hard labour, and then to bring forth nothing. Let them be as the graſs upon the houſe top, which withereth before it be grown up, verſ. 6. Let them periſh ſpeedily, ſuddenly, and irrecoverably; this is more. The former was bad, that they ſhould take much pains to no purpoſe; but this is worſe, that their pieces that they diſcharge againſt others, ſhould not onelyonly miſs their mark, but recoil upon themſelves. But all this, and much more, verſ. ult. (which the Pſalmiſt addeth as p. 35an amplification of the latter) Neither let them that go by, ſay, The bleſſing of the Lord be upon you; this is worſt of all. David knew that if they were out of Gods care, they ſhould be under his curſe, and then they ſhould be miſerable indeed. As an eclipſe of the Sun darkens the Creation, though the other lights of Heaven ſhine never ſo brightly; ſo whatſoever comforts any man enjoyeth if God be wanting, he is miſerably woful. Its Seneca's obſervation of Alexander, He overcame the Perſians, but he ſlew Caliſtines; he conquered to the Ocean, but he ſlew Caliſtines, &c. That the ſlaughter of his friend drew a black line over all his honourable enterprizes, and as too much ſhadow to a picture, ſullied the glory of them. It may be ſaid of ſome men, they have large eſtates, but no God; they have high preferments, but no God; they have excellent parts, and natural accompliſhments, but no God: This want of a God gives a daſh to all the other, and like Copris turns all their wine (be it never ſo rich) into ink and blackneſs.

On the other ſide, the fruition of God is the greateſt favour. As ſome write of the Chriſtal that what ſtone ſoever it toucheth, it puts a luſtre and lovelineſs on it; So whomſoever God approcheth to, he puts beauty and glory on the ſoul.

Becauſe the witneſs of an Adverſary is a double teſtimony. Let Balaam (who, as ſome write of a toad, had a pearl in his head, though his body was poyſonous) give in his evidence. How goodly are thy tents O Jacob, and thy Tabernacles O Iſrael, Numb. 24.5. He ſpeaks both by way of interrogation and admiration; their tents were ſo comely, and their tabernacles ſo lovely, that their very enemy was affected p. 36and raviſhed with them. But whence came Iſrael to be ſuch a well marſhalled army, that he who came to fight againſt them, thinks them beyond all compare, nay doth himſelf admire their poſtures and order, their glory and gallantry. Why, from the preſence of their Lord General. The Lord their God is with them, the ſhout of a King is amongſt them.

The new temple which the ſpirit of God deſcribeth ſo exactly in its various dimenſions, and curious perfections, ſuch as ſhould never have parallel; hath all its glorious priviledges from Gods gracious preſence; The name of that City from that day ſhall be, the Lord is there. Ezek. ult. and ult.

It is obſervable, Exod. 33.1, 2, 3, 4. that God ſeemeth to make Iſrael a very gracious offer. And the Lord ſaid unto Moſes, Depart and go up hence, thou and the people which thou haſt brought up, out of the land of Egypt, unto a land flowing with milk and honey. And I will ſend an Angel before thee, and I will drive out the Canaanite, and the Amorite, and the Hitite, and the Perizite, for I will not go up in the midſt of thee, for thou art a ſtiff-necked people, leſt I conſume thee in the way; yet mark how the people take this bountiful tender, And when the people heard theſe evil tidings, they mourned, and no man did put on his ornaments, verſ. 4. What evil tidings were here, 1. To have an Angel their guide and guardian, I will ſend an Angel before thee, ſurely that nurſe would have been very tender of his Lords Son, his firſt born. 2. To have all their enemies conquered, and I will drive out the Canaanite; might not Iſrael march along without fear, when God had engaged that p. 37all their foes ſhould be thrown at their feet? 3. To be conducted to the goodlieſt country under the cope of Heaven. To a land flowing with milk and hony, to a place that was the paradice of the earth, and the fitteſt to be the type of Heaven; would not thouſands have valued ſuch a promiſe at an high price? What was there in all this, which called for mourning, that the Iſraelites take it ſo heavily, and lay it ſo much to heart? Truly this, the want of Gods preſence, which could not be made up by all theſe priviledges, therefore Moſes prays, If thy preſence go not with us, carry us not hence; Lord, its better to be in an howling, barren wilderneſs with thy preſence, then in Canaan without thee. Tis not a glorious Angels being our Captain which can give us true comfort; tis not the caſting down our enemies, that can lift us up in glory; tis not the pleaſant land flowing with milk and honey that can pleaſe us, without thy preſence; if thou leave us, all our Iſaacks (do they promiſe us never ſo much joy or laughter) are Benonis, Sons of our ſorrows, and Ichabods, the glory, the honour, the happineſs is departed from Iſrael, if thy preſence go not with us, carry us not hence. But here is the priviledge of Saints, they have Gods preſence. My preſence ſhall go with you, and I will give you reſt.

Thirdly, Here is comfort for Chriſtians, they are commended to the living Gods care; The Apoſtle had little to give his ſorrowful friends, but he would ſpeak for them to that King, who was able, and willing to give them all things. And indeed this was his greateſt charity. By bodily almes he had opened his own purſe, but by commending them to God he opened heavens Treaſury; Pauls p. 38prayers were more worth to them then the Empire of the whole world. The Apoſtle was a right courtier, he obſerved his Princes will, and drew up his petitions according to his pleaſure, and therefore knew they ſhould be prevalent. Joab did not doubt of ſucceſs, when he ſet the woman of Tekoah a work, for that which David deſired more then himſelf.

Beloved friends, I eſteem it my duty and priviledge that I may write after the Apoſtles pious copy, ye are the people to which I was firſt called to be a Paſtor, though opportunity hath ſometimes been offered for greater preferment, yet I ſtill waved all thoughts of leaving my firſt love and removal to any other Pariſh. I have been amongſt you theſe eleven years, and cannot wholly complain that I have ſpent my ſtrength in vain, and laboured in vain, ſome have acknowledged that they are the ſeals of my Miniſtry; Others, that God hath made me inſtrumental for their increaſe in grace. Gods power hath appeared in my weakneſs, and his mercy been manifeſt in my unworthineſs, yet alas how many of you have had the dark ſide of this glorious pillar of the Goſpel all this while towards you, which is matter of ſad lamentation. O how ſpeechleſs will they be at the day of Chriſt, who after ſo many years publique and private preaching of the word to them ſhall be found in a Chriſtleſs, graceleſs eſtate; ſurely none ſink ſo deep into Hell, as they who are preſſed down thither under the weight of the Goſpel.

I muſt notwithſtanding this ground of unſpeakable grief, admire that free grace which hath made me helpful to any one ſouls good. Beſides, that I p. 39enjoyed more of God in his Ordinances amongſt you then ever I have enjoyed all my life, I cannot but acknowledge that many of you have had much hearty kindneſs and reſpect for me, not onelyonly above my deſerts, but much above what any pariſh that I have known or heard of in the County, have had for their Miniſter; I may ſay as Paul did, my joy was the joy of you all (that feared God) but now the providence of God is parting us, I know not better how to ſpeak my love and faithfulneſs to you then by imitating this holy pattern in the Text, and commending you to God and the word of his grace; Indeed, all is in this one God; if he charge himſelf with you, none can hurt you, if he be yours, every thing will help you. When Alexander asked Porus (his Priſoner) how he would be uſed. Porus anſwered foreign, Like a King; Alexander asked the ſame queſtion again, he gave the ſame anſwer ſtill; do you deſire no more ſaid Alexander? No, ſaith he, All is in that one word (Plut.) If it were demanded of you, to whom ye would be commended, I hope ye would anſwer, to God; for ye cannot but know that all good is in one God. The Covenant of grace is a rich mercy, to which all the Crowns and Empires in the World are but Nits and nothings; but this is the Sun which makes that Heaven ſo glorious, this is the ſum and ſubſtance of it; I will be your God, and ye ſhall be my people. The deſign of the Son of God in his birth and death was certainly high and honourable; It was a noble end that was in the eye of ſuch an agent, but it was no more then to beg and buye of God, p. 40to take care of man whom for his rebellion he had caſt off. He ſuffered the juſt, for the unjuſt, to bring us to God. 1 Pet. 3.18. Living David, when his ſoul was amongſt Lyons, and ready to be torn in peiees every hour, commits it into Gods hands; Into thy hands Lord, I commit my ſpirit, Pſa. 31.4. The dying Redeemer, who knew the worth of that ineſtimable jewel, his own ſoul by the price which he paid for the ſouls of others, deſired no other Cabinet to have it laid up in, Father into thy hands I commend my ſpirit. To commend you to God is all that I can do for you, and it is indeed all that ye can deſire of me. Were you my neareſt Relations, and the object of never ſo dear affections, though ye were as near and dear to me as my own ſoul; If I had the ſtrongeſt ingagement to you imaginable, and the greateſt obligations poſſible, I could do no more, I need do no more then to commend you to God. Therefore give me leave now I am taking my leave of you to commend you to God. And now Brethren I commend you to God.

Firſt, I commend you to his ſpecial favour and affection. The good will of God is ſuch a lump of Sugar, as will ſweeten the bittereſt cup, it hath a vertue in it which will turn the ſmalleſt liquor into cordial water; The little Bird in her ſmall down Neſt ſings pleaſantly, when the great Birds in their large thorny Neſts, have but harſh voices. The Saint in the ſoft bed of Gods ſpecial love ſleepeth comfortably, when the wicked in their high places, great preferments, for want of this are in little eaſe, His general love is like the ordinary beams p. 41of the Sun, which convey light and heat, for the refreſhment of all the World. So the Lord is good to all, his mercy is over all his works; but his ſpecial love is like the beams of the Sun united in a glaſs, which paſſing by others, fires the object onelyonly. Gods love to his new creatures in Chriſt is burning love; he hath choice good, and good will too, for his choſen ones. Let me ſee the good of his choſen. Look upon me, and be merciful to me, as thou art to them that fear thy name. Its ſaid of Socrates, He prized the Kings countenance above his coyn.

A kiſs from God is of greater value then all the Kingdoms on earth. The Chriſtian can travel merrily though his way be dirty underfoot, if the heavens do but favour him, and it be clean over head. Prov. 16.15.Prov 16:15If in the light of a Kings countenance there be life and his favour be (quickening and refreſhing) as a cloud of the latter rain; what is there …n in the light of Gods countenance! If an Heathen could ſay, Contemno minutes iſtos Deos modo Jovem propitium habeam. I care not for thoſe petic gods and demy-gods, ſo I can have but Jupiters good will: Surely a Saint may ſay, I care not for mens frowns, or Devils fury, ſo I may obtain but the bleſſed Gods favour.

This ſpecial favour of God is a pearl of ſuch price that it was bought with the blood of Chriſt, and none can beg a greater for themſelves or others. This was Davids prayer for himſelf, Lord lift thou up the light of thy countenance upon me, Pſa. 4. As the ſingle Saint, ſo the Church, cauſe thy face to ſhine upon thy ſervants, and we ſhall be ſaved, Pſa. 80. Beleivers who love their neighbors as themſelves can deſire nothing better or greater.

p. 42Joſeph loved Benjamin entirely (his bewels yearned upon his brother, Gen. 43.29, 30.) But how doth he ſhew it? what doth he requeſt for him? God be gracious to thee my ſon. Daniel, who faſted prayed, and was ſorely affected with the Churches afflictions, when he poured out his very heart to God for them, and would ſum up all his prayers into one petition, this is it, The Lord make his face to ſhine upon his Sanctuary that is deſolate for the Lords ſake, Dan. 9.17. The prayer of the High-Prieſt for the people was to this purpoſe, The Lord make his face to ſhine upon you, and be gracious to you, Numb. 6.24. Affectionate Pauls lips ſpake the ſame language on the behalf of his Corinthians, The grace of our Lord Jeſus Chriſt, and the love of God, and communion of the Holy Ghoſt be with you all, 2 Cor. 13. ult.

… to this God in whoſe favour is life, nay, whoſe …ng kindneſs is better then life, Pſal. 30. Pſal. 63Ps 30Ps 63I commend you, and my prayer ſhall be, God be merciful to you, and bleſs you, and cauſe his face to ſhine upon you, Pſal. 67.1.

Secondly, I commend you to his ſpecial eare and protection: Angels are the Churches Guardians; He ſhall give his Angels charge over thee: but God himſelf is Captain of the Saints Life guard. He is Lord of Hoſts.

It was an honour to David, and granted to him by Achiſh as a ſpecial favour to be keeper of his head for ever; but its an infinite condeſcention in the glorious God, yet this Office he is pleaſed to take upon him, To be Keeper of his Saints heads, or their Head keeper for ever. Nay he is known by this name, He that keepeth Iſrael: And if you would know how p. 43he keepeth them, truly ſo diligently that he ſaith, I keep it night and day (they are every moment within the view of his favourable eye, and under the guard of his Almighty arm) Iſa. 27.4. and ſo tenderly, that he is ſaid to keep them as the apple of his eye, Zach. 2.8. which is the tendereſt peice (the Chryſtaline humour, ſay Naturaliſts) of the tendereſt part of mans body; of which Nature is ſo tender that ſhe ſtrongly guards it with tunicles. A great blow is better born on the back, then a ſmall touch on the eye. Oculus & fama non patiuntur jocos.

Gods providence extendeth to all his creatures,Deus fic curat univerſos quaſi ſingulos, ſicſ ſ… ▪ gulos quaſi ſolos. Aug. its like the Sun, of univerſal influence, but in a ſpecial manner its operative for the ſafety of his Saints. He is the Saviour of all men (that is in reſpect of preſervation, or temporary ſalvation) but eſpecially of them that beleeve, 1 Tim. 4. Godly men are compared to wheat, wicked men to chaff: Good Huſbands will not ſpoil their chaff, but they are ſpecially careful of their good corn. When a fire breaketh out, God may leave ſinners, as lumber to be conſumed, but he will be ſure that his Saints, which are his jewels, ſhall be ſaved. The Church is Gods houſe, and therefore that ſhall be well guarded, whatſoever be neglected: The eyes of the Lord run too and fro through the whole earth, to ſhew himſelf ſtrong on the behalf of them whoſe heart is perfect towards him, 2 Chron. 16.9.

The words contain, 1. The univerſality of Gods Providence; his eyes walk the rounds, as Satans feet go tound fro through the whole earth to devoure, ſo Gods eyes run to and fro through the whole earth to defend. p. 44Diana's Temple was burnt down when ſhe was buſie at Alexanders birth, and could not be at two places together; but God is preſent every where, at the ſame time, and therefore his Church which is his Temple can never ſuffer through his abſence. Though Heaven be Gods Palace, yet it is not his Priſon. His eyes run lo and fro through the whole earth.

2. The efficacy of his Providence, to ſhew himſelf ſtrong; God fights with his eyes as well as his hands, he doth not only ſee the peoples dangers, but ſave them from it. When the Philoſopher in a ſtarry night was in danger of ſhipwrack, he cried out, Surely I ſhall not periſh, there are ſo many eyes of providence over me. King Philip ſaid, he could ſleep ſafely becauſe his friend Antipater watched for him. God watcheth and wardeth for his people always.

If God forſake a people every enemy and evil will quickly finde them. They are bread for us, for their defence is departed from them, Numb. 14.9. The out-lying Deer are ſhot while they within the pale are ſafe. The Romans in their wars uſed to call out their Tutelar gods of thoſe Cities they beſieged, as judging them invinſible while they remained there, but eaſily won if they departed. When God left the Iſraelites, though but for a little while, the Holy Ghoſt ſaid they were naked, Ex. 32.25. how naked? not for want of rayment or weapons of war,Non veſte ſed gratia & praeſidio Dei. Jun. in loc. but for want of Gods preſence and protection, ſaith Junius.

Whilſt God continueth with you, ye are ſafe; if trials and troubles come, run under the ſhelter of this ſhield, if he doth not prevent the evil of affliction, he will protect you from the evil in affliction. When the City of Sechem was taken, the inhabitants fled to p. 45the Tower. God is a ſtrong Tower, Pro. 10. that no Cannon can pierce, and he is an high Tower which no Ladder can ſcale, no Arrow can reach. Pſa. 18.

As it was ſaid of the Tribunal of Caſſius, Valer. Maxim.that it was piorum rupes & reorum ſcopulus, a rock of refuge to the good, a rock of revenge to the bad. So it may be ſaid of God; He is a refuge for the oppreſſed Saint, a preſent help in time of trouble, though he wound the heads of ſinners.

Now to this God whoſe power is an alſufficient ſhelter, and whoſe ſpecial providence is ſure protection, at whoſe beck and bidding are all creatures in heaven and earth, who hath infinite wiſdom to direct you, and infinite ſtrength to ſupport you, I commend you, and my prayer ſhall be, The Lord preſerve you from all evil, Pſal. 121.7, 8.Ps 121:7Ps 121:8the Lord preſerve your ſoul, the Lord preſerve you in your goings out, and in your comings in, from this time forth and for ever.

Thirdly, In a word I commmend you to his univerſal benediction, to his bleſſings in all your undertakings and concernments, as to his grace to affect you, in the midſt of the Worlds hatred, and to his power to protect you in the middeſt of all hardſhips, ſo to his preſence to proſper you in all the works of your hands. The fruitfulneſs of the earth depends wholly upon the influence of Heaven; If the Sun with-hold its heat, and the clouds their moyſture, all things decay and wither. The ſucceſs of all your actions depend on Gods benediction; If he deny his concurrence, nothing proſpers. Except the Lord build the houſe, they labour but in vain that build it, Pſa. 127.1. Its loſt labour to undertake the p. 46keeping up that houſe which God will have pulled down. Tis to no purpoſe to Plow that field which God will have lye Fallow. Neither men can help you in civil things, nor the means of grace in ſpirituals, unleſs God afford his aſſiſtance. Some Philoſophers tell us, that God is the ſoul of the World, as the ſoul is in every part of the body, ſo God in every part of the World. Sure I am as the body moveth not, nor any part of it, but as its animated and acted by the ſoul, ſo neither can the World, or any thing in it, but as its enlivened and acted by God. He is the primum mobile, which ſets all the other Orbs in motion.

Its ſaid of David, that he proſpered whither ſoever Saul ſent him, 1 Cron. 11.9. but what was the ſpring of the watch, which cauſed all the wheels to move ſo regularly? For God was with him; It is his gracious preſence alone, which gives ſucceſs to every enterprize.

His bleſſing can turn not onelyonly Water into Wine, temporal mercies into ſpiritual benefits, but even poiſon into wholſom food, every ſtone thrown at you by your enemies into a precious ſtone; he can cauſe the wrath of men (as the hunter uſeth the rage of the Dogs for his own ends) to work, not onelyonly for his praiſe, but alſo for your profit; as a wiſe Governour meeting with oppoſite factions in a ſtate, while each ſtudieth and ſtriveth to undermine the other, ſerveth his own ends, and ſecureth his own intereſt by both. The wiſe and powerful God while wicked men plots againſt his people, makes them to conſpire, for his people. The worlds actings are againſt the Saints p. 47intentionally, in regard of the malice of their hearts, but they are for the Saints eventually in regard of Gods over-ruling hand. That Knife which wicked men endeavour to thruſt into ſome vital part of the beleiver to kill him, doth but light upon ſome impoſthume, and thereby tend to his cure. The ſcorching Sun of perſecution, doth but ripen him for a glorious harveſt.

Now to this God who can blow upon all his enemies plots, and they periſh; who can breath with his ſpirit upon his peoples actions, and they proſper; who can cauſe all his providences to tend to your ſpiritual profit, and eternal peace, I commend you, and my prayer ſhall be,Pſa. 20.2, 3, 4.Ps 20:2Ps 20:3Ps 20:4 The Lord hear you in the day of trouble, and the name of the God of Jacob defend you ſend you help from his ſanctuary, and ſtrengthen you out of Zion, grant you according to your hearts gracious deſires, and fulfil all your counſels.

For your further comfort know, that this God to whom ye are commended is an able friend, a loving friend, and faithful friend, and therefore it is the greateſt good I can do for you.

Firſt, God is the moſt able Friend. To have a friend at Court, is a great courteſie, becauſe ſuch a one can command much; but what is it then to have God for your friend, who can command all things, God is able to do more for you then you can ask or think. He is thirty times called Almighty in Job; He can do above all expreſſions, beyond all apprehenſions. What cannot he do for you, who made the whole World of nothing, and hangs the maſſy earth upon nothing.

p. 48He is able to defend you from whatſoever is hurtful. There is a Dialogue between an Heathen and a Jew after the Jews return from Captivity (all Nations round about them being enemies to them) The Heathen asked the Jew how he and his country men could hope for any ſafety, becauſe (ſaith he) every one of you is a ſilly ſheep compaſſed about with fifty Wolves; I but ſaith the Jew, we are kept by ſuch a Shepheard as can kill all thoſe Wolves when he pleaſeth. God can with a breath, a puff, blaſt all the plots of his enemies, and cauſe their perſons to periſh; how happy are they then who have him for their ſtrong hold? The Egyptians had an Idol called Baalzephon Lord of the watch Tower, whoſe Office was to fright ſuch fugitive Jews as fled from their Maſters; but it ſeems he was a ſleep, when the Iſraelites marcht out of Egypt in a full body. God is pleaſed to call himſelf the watchmen of his people, but he is ſuch a watchman as neither ſlumbereth (or taketh thoſe ſhort ſleeps by day) nor ſleepeth (or hath any long ſleep by night) his eyes never cloſe, all his thoughts are waking thoughts for the good of his people.

If enemies come before them, He is the Lord of Hoſts; If behind them he is their rere-ward. It was ſaid of the Palladium in Troy, that whilſt that Image remained there, the City was impregnable, and that till the Greeks found out a ſtratagem to ſteal that Idol away they could not take it. Whatever fancy there was in that, this is a truth, that God is the defence of a people, and while he is preſent they are ſafe.

Are your dangers bodily, he can bear off thoſe p. 49blows. No evil can arreſt you without leave from this King. Al his Servants are Courtiers, and thereby priviledged perſons. He can make an hedge about your ſelves, your houſes, and all that ye have (as about Job 1. and 10.) and then neither men not Devils can make a gap for any to enter and injure you. Heſiod ſpeaks of thirty thouſand Demy-Gods that were foreign, Keepers of men; The true God keepeth his in a Pavilion, as a Prince his Favourite, from the miſcheif of others envy and malice, Pſa. 31.20.

If afflictions be near, he will not be far off. He ventures his fortune in the ſame bottom with his people. When thou paſſeſt through the fire, I will be with thee, and through the waters it ſhall not come nigh thee, Iſa. 43.2. If the Church be a burning buſh, it will not be conſumed, becauſe God is in it. As it is ſafe in the fire, ſo alſo in the Water; though it be a Veſſel (as that wherein the Diſciples were ſailing in a rough Sea, toſt up and down with tempeſtuous winds, and boyſtrous Waves, nay filled almoſt with waters, and ready to ſink, yet there is no fear, becauſe Chriſt is in it, for though he ſeem to ſleep, waiting onelyonly for a fit opportunity to manifeſt and magnifie his power, yet when the ſtorm comes, he will be ſure to awake, and with his word of command to cauſe a calm; The Church as Hierom ſaith of Arcturus, ſemper verſatur, nunquam mergitur, is much toſsed, but never drowned, God is in the midſt of her ſhe ſhall never be moved, he ſhall defend her, and that right early.

God is ſaid to ride on the Heavens for his peoples help, Deu. 33.26, 27. That is either, he will come ſpeedily (as the heavens move ſwiftly) for his peoples deliverance, p. 50he will not delay till it be too late, but prevent them with his love. Or, he hath power and will command all his creatures to be ſerviceable to his Churches ſafety, he rideth on the Heavens for thy help. As a man that rides on an horſe, can command it, or turn it, and wind it with a curb and bit, which way he pleaſeth; ſo can the Omnipotent God, command the Heavens and all their Hoſt, for his peoples help. Though enemies come with open mouth to ſwallow the Church up quickly, yet ſhe will be gravel in their teeth, and ſhould they ever take her down, as the Whale did Jonah, yet God will force them to vomit her up again, and make them find by woful experience, that ſhe is too hard a morſel for the ſtrongeſt perſecutors ſtomachs to digeſt.

Are your fears ſpiritual, God is able to be your defence; Its probable your ſuſpicions are great, that you ſhall fall off or fall away. The World is a ſlippery place, but he is able to keep you from falling, Jude v. 4. We are apt to fall on the right hand by its allurements. Its rich Wine is apt to intoxicate our brains, and make us ſtumble. We are apt to fall on the left hand by its affrightments, as the ſilver of its comforts fouls our fingers, ſo the fire of its croſs is apt to black and defile us. Thoſe that travail in rugged ways, and on ſtony lanes often fall; but God is able to keep you from falling. If God keep his hold of you there is no fear, but ye will keep your feet and your ground too. We are kept by his power, through faith unto ſalvation. His power and his love are the Eagles Wings upon which the Saints are carried out of Egypt, through the Wilderneſs, and ſafely conveyed to Canaan.

p. 51He can keep you from falling two ways.

1. He can deny temptations to you, if he ſee they will be too hard for you. All have not the ſame faith, therefore all are not tryed in the ſame fire, He may give a ſtrong purge or vomit to a ſtrong man, but wil not to a babe in grace. He knoweth whether the Armour will bow, and if it will, he can prevent the bullet. He is acquainted with the hardieſt Souldiers in his Army, and them he will call to the hardeſt ſervice, Rev. 3.10. When the weather is very bad, he will not venture his ſickly child abroad.

2. He can enable you to foyl the tempter, Little David in his ſtrength can conquer great Goliah; he kept Joſephs ſoul from being ſo much as ſienged (miraculouſly as the three Childrens bodies) by that great fire which his Miſtris made to have burnt him. Though the Saint, like Daniel, be caſt for his conſcience into a Den, there to fight with, and in danger to be devoured by Lyon-like luſts, he can bring him out as ſafe and as whole as he was caſt in. The Gold-ſmith would not venture his gold in the fire, if he knew it would be conſumed by it. Man is no match for Devils, but God over matcheth them.

Preſervation from ſin theſe two ways Auſtin acknowledgeth with much affection. Lord ſaith he, when I had an heart to ſin, thou dideſt keep off the temptation, and when I had a temptation to ſin, thou didſt keep off my heart. If your hearts be as dry as tinder, he can hinder Satan from p. 52ſtriking fire; if he ſuffer the tempter to ſtrike fire, he can make the tinder wet and hinder it from taking. As he is able to defend you from what is hurtful ſo to releive you with what is needful. Si Eſuris, panis tibi eſt; ſi ſitis, …qua tibi eſt; …i intenibris …umen eſt, &c, Aug. Tract. …n Johan.As the fire both purifieth the air, and warmeth them that ſit about it: he knoweth that ye are indigent, and have nothing of your own to live upon, but he can ſend you in ſuch dayly ſupplies as may afford you an honourable ſubſiſtence. I have read of one that feaſted the vaſt Army of Xerxes: Gods eſtate is infinite, and therefore will bear a liberal proviſion for all his Children. I know you deſire proficiency of grace, and perfection in glory above all the World. He can build you up in grace, he can cauſe all grace to abound. If this Sun draw nigh to you the fruits of the ſpirit will ripen apace. This well of Salvation can fill every veſſel of your hearts, be they never ſo wide, he can make the babe of grace to grow till he become a young man, a ſtrong man, and a Father. If the Nurſe be taken from the Child, and the breaſts be denyed it, of which it uſed to ſuck w^th ſo much delight, he can make it thrive as well with the ſpoon; in the want of pure publique ordinances, he can be a little ſanctuary to his Saints. He often ſendeth them a warm bit up to their Chambers, when they cannot come down and feed with the reſt of the family. He can give you an inheritance that fades not away, he can conduct you through all your hardſhips and crown you at laſt with heaven, where ye ſhall be kept, both from ſin and ſuffering, and freed not only from foyls, but alſo from fighting; where the love of God ſhall never be queſtioned, nor his providence quarrelled, where ye ſhall never offend others with your purity, nor have cauſe to defend your ſelves from their injuries, where all tears ſhall be wiped from p. 53your eyes, and ſorrow and ſighing ſhall flee away. Where perſecutors ceaſe from troubling, and the weary are at reſt. Where your names ſhall be fully vindicated, your infirmities be wholly baniſhed, your graces be perfected, and your ſouls infinitely bleſſed, being locked up in the boſom of Chriſt, and lodged in the imbraces of God for ever and ever.

2. He is the moſt Loving Friend: Some have power to do their neighbours a courteſie, but tell us they owe them not ſo much good will. God as he hath power enough to enable him, ſo he hath love enough to move him to do his people good. Jonathan ventured far for Davids ſafety, and the reaſon was, for he loved him as his own ſoul. They who have Gods heart, are ſure of his helping hand. He chuſeth his love and then loves his choyce; he had precious thoughts of them, before they had any thoughts of themſelves.

God loves his people as they are his Eternal choice; the Mother loves the childe whom ſhe carried nine moneths in her womb; O how then doth God love his people whom he carried in the womb of his purpoſe from all eternity! He loves them as they are his own picture, as they are like him in grace and holineſs. Men have loved others the more for reſembling them in ſin; ſo did Heliogabalus his children: God loves his children the more for reſembling him in ſanctity. Grace is lovely; God cannot but love his Saints, becauſe he loves himſelf; he loves them as they are his Sons purchaſe. They which were ſo dearly bought, are not eaſily loathed. Jacob was exceeding tender of Benjamin, though he could, as occaſion required, expoſe the ten Patriarchs to all p. 54weathers, yet by his good will the wind muſt not blow upon Benjamin; if Benjamin miſcarry, he dieth with him: And what is the reaſon of this extaordiry affection? poſſibly this, Benjamin was the childe of his beloved Rachel; Benjamin was dearly bought, he coſt the life of his dear wife: So God loves his Saints with a ſingular love, becauſe they are the children of his dear Son, the travel of his ſoul. His beloved Son had many a ſharp throw, and many a bitter pang before he could bring them forth, nay they coſt him his very life.

He loves them above all the world beſides: All others are droſs, they are his gold. This whole World was ſet up as a tent for them to lodge in, for the time of their pilgrimage, and when they ſhall be removed to their fathers houſe, this tent will preſently be taken down. If all the wheat were but gathered into the heavenly Garner, the chaff would not be an hour out of the unquenchable fire. He loves them as his own Son, Joh. 17.26, 27. Who can tell the love God bears to his Son? the ſame love he bears to his Saints. His name is love, his nature is love, his Son is the token of his love, his Spirit is the earneſt of his love, the Goſpel his love letter.

Hence it is that they are ſo happy who are committed to Gods keeping, becauſe he is ſo loving a Guardian.

All the while that his people ſuffer he doth ſympathize; and he will ſupport them. As a tender father he proportions the burden to the ſtrength of his childrens back. He doth like a Lutaniſt (to uſe Chryſoſtoms ſimilitude) who will not let the ſtrings p. 55of his Inſtrument be too ſlack, leſt they mar the muſick, nor ſuffer them to be too hard ſcrewed up, leſt they break. He who taught the Huſbandman to uſe ſeveral inſtruments for the threſhing of ſeveral ſorts of grain, and not to turn the cart wheel about upon the Cummin (Iſa. 28.25.) will certainly himſelf not ſuffer his people to be afflicted aboue what they are able, 2 Cor. 10.13.

His love will ſet all his other. Attributes at work for his peoples good: His Wiſdom will contrive, his Power will act, and his Faithfulneſs will perform (whatſoever he promiſeth) for the comfort of his Church, and all becauſe he loveth them. What would not David have done for Abſolom, whom he affecteth ſo dearly? when Abſolom rebelled againſt him and ſought his life, his heart relented towards Abſolom out of love? What a charge doth he give his Captains concerning him; Deal gently for my ſake with the young-man, even with Abſolom? What will not God do for his choſen whom he loveth? when they wander and run from him, he followeth after and wooeth them; For the iniquity of his covetouſneſs I was wroth and ſmote him, I hid me and was wroth, and he went on frowardly in the way of his own heart. Mark, Here is a childe in a great crime, his Father corrects him, and inſtead of kiſſing the rod he kicks at the hand that holds it; He went on frowardly, in the way of his own heart. Well what is the fruit of this frowardneſs? you might expect greater ſeverity upon ſuch contumacy; ſurely if few ſtripes will do no good, many muſt be laid on; or if the rod will not do, the ax might be uſed: But lo what love doth! I have ſeen his ways, and will heal him: p. 56I will lead him alſo and reſtore comforts to him and to his mourners, Iſa. 57.17, 18, 19. Well, though he be undutiful yet he is my child; I will throw away my rods and draw him with the cords of love; though he freez under the nipping froſts, yet he will thaw under my warm beams.

13. He is the moſt Faithful friend. He is conſtant in his love: Some are able, and loving alſo for a time, but their love, like a candle (though it burn a little in a cloſs room, and calm weather) is eaſily blown out by a ſtormy wind. If a Chriſtian be called to the croſs he is (like the Deer that is ſhot, by the herd) puſhed out of their company; but God is a laſting, yea an everlaſting friend; his love like the Sun can never be abated, much leſs extinguiſhed by the greateſt tempeſt, but is always going forth in its full ſtrength. A brother is born for adverſity: A friend loveth at all times, Prov. 17.16. Such a friend is God, who (when few men will) never fails to appear for his ſuffering ſervants, 2 Tim. 4.16, 17. Baſil ventured very far for a perſecuted friend, and being blamed for it, anſwered, Ego aliter amare non didici, I have learned not to love otherwiſe. The Antients pictured friendſhip in the ſhape of a fair young man, bare headed, with his breaſt open, meanly apparelled, with this inſcription on his cloaths, To live and to dye with you, and this on his Forehead, Summer and Winter, and with this on his heart, Prope longè, far and near. God is ſuch a friend as will never diſown or deny his people. In the furnace the three children ſhall have his preſence where ever he is abſent.

When men are mutable, and appear as Tertullian p. 57ſaith of the Peacock, all in changeable colours; uſe their friends as we do Sun-dials, look no longer on them, nor regard them, then the Sun ſhineth on them. God is a faithful creator, 1. Pet. 4.19. will be ſure to mind the houſe that he hath built, and that moſt of all when its out of repair and ready to fall. Bucholcerus upon his friends going to Court to teach the Prince Electors children, told him, I will give you one piece of counſel which may do you good whilſt you live; His friend hearkned to him: I commend (ſaith he) to you the faith of Devils; Take heed whom you truſt.

Indeed there are many men like ponds, clear at the top and mud at the bottom; fair in their tongues but foul in their hearts. The greateſt mens words are often like dead mens ſhoes, he may go barefoot that truſteth to them. But O what a faithful friend is God, who never faileth his! he is ſuch a Phyſician as will be ſure to viſit his Patients often when ſick, although he may paſs by their doors when they be well.

He is faithful to his promiſe; his Word is the truth, Col. 1.5. His Church is the Pillar of truth (not to bear it up, but to hold it out) 1 Tim. 3. his Sacraments the ſeals of truth; he himſelf is the Lord God of truth, Pſal 34.5. Who feares to be deceived when truth promiſeth. He keeps his promiſe to a word;Quis falli t… ▪m at cum promitt…t veritas. Aug. confeſ. lib. 11. cap. 1. Ye know in all your hearts, and in all your ſouls that there hath not one good thing failed of all that the Lord promiſeth, Joſh. 23.14. The birth of the promiſe will anſwer their conception, and they bring forth in full feature and glory.

God is uſually better, but never in the leaſt worſe p. 58then his word.In ſacra ſcriptura non ſolum bonitas eſt quod praecipitur, & faelicitas quod promittitur ſed etiam veritas quod dicitur Hugo. His promiſe is equivalent to poſſeſſion, He keeps touch with his people in the time of performance to a day. The ſelf ſame day Iſrael marched out of Egypt, Ex. 2.4. The four hundred and thirty years were that very day expired, nay to a night, Dan. 5.30. In that night was Belſhazer the King of the Chaldeans ſlain. When the big-bellied promiſe had gone its full time (the ſeventy years being then expired) it could not ſtay till morning for its delivery, but fell in labour that very night, and was ſafe delivered.

The promiſes are the flowers of which the cordial Julips are made, which refreſh you in fainting hours; but as Gods love is the root upon which they grow, ſo his faithfulneſs is the hand that muſt bring them to you. Tis your happineſs, that your riches lye in ſuch good hands as Gods, and that the publique faith of Heaven is ingaged for the payment of all your bonds; For be confident he who will not ſuffer a Lyer to enter Heaven, will much leſs ſuffer a lye to enter his own heart; faithful is he that hath promiſed, and alſo will do it, 1 Theſ. 5.24.

Thus my dearly Beloved I commend you to the favour and affection, power and protection, care and benediction of this God, who is ſo able, ſo loving, and ſo faithful a friend.

But as I deſire, and ſhall endeavour by faith and prayer to commend you to God, ſo I cannot but hope, and I beg it of all amongſt you, that have any intereſt at the throne of grace, that ye would commend me to God, I beſeech you for the Lord p. 59Jeſus Chriſts ſake, that ye ſtrive together with me in your prayers to God for me, Rom. 15.30.

Before I conclude, as I have commended you to God, ſo let me commend you to, and commend to you, the Word of his grace. Julius Ceſar being forced to ſwim for his life held his Commentary in one hand above water▪ and ſwam to land with the other; Without queſtion you have more cauſe to value the word of Gods grace. The law breatheth forth a cold blaſt, a northwind of threatning, but the Goſpel ſendeth forth a warm gale, a Southwind of promiſes; grace of all Gods attributes muſt not be neglected; love can leaſt endure to be ſlighted: O let me beſeech you for the Lords ſake, for your ſouls ſake, to value the Goſpel. Alas what are ye without it, but condemned Malefactors, every moment liable to be called forth and hung up, as monuments of Gods fury in Hell! If ever poor creature in fear every moment of being fetcht out of the Priſon and carried to the Gallows did eſteem a pardon ſure I am ye have cauſe to prize the Goſpel. O ſirs, how had all of us at this day been ſhut up under the Laws curſe, in the Dungeon of endleſs wrath and miſery, had not the Goſpel opened the priſon doors, knockt off our ſhackles, and ſet our ſouls at liberty!

I commend the word of his grace to you under a fourfold conſideration.

Firſt, To purifie your affections, I know ye want grace, now the word of grace can beget grace, and increaſe grace. Its the uſual pipe through which grace may be conveyed into the veſſels of your p. 60hearts. The Laws of men may reform your actions, but, tis the Goſpel of God which can renew your affections. Some Poets ſpeak of Muſicians that by the force of their muſick can make ſtones leap into Walls, and tame beaſts, be they never ſo ſavage: The word of Gods grace will do much more, twill turn ſtones into Children of Abraham, twill change an heart of ſtone, into an heart of fleſh, twill tame Lyons, and turn them into Lambs, Iſa. 11.4, 5, 6. It hath made the very hearts of them to bleed, whoſe hands were imbrued in the blood of the Redeemer.

Let your endeavour be, that this word of grace may come with power to your ſouls, that you may not onelyonly hear it, but ſavour it, and not onelyonly read it, but relliſh it. O my friends, the lack of this is the undoing of thouſands. What is the reaſon that ſome who ſeemed very fair for Heaven, fall away fouly, and (as ſome Marriners boaſt) can ſail with all winds, to what Haven ſoever they blow? truely this; the Goſpel though ſometimes it conquered their outworks, never ſurpriſed the royal Fort of their hearts; though it darted in ſome light, yet it was never received in the love of it. O therefore let me beſeech you that ye receive not the grace of God in vain, 2 Cor. 6.1. Ah how ſad will it be for you if your hearts be like rocks, on which the dews of grace falling, make no impreſſion, as the Apricock Tree leaneth on the wall, but is rooted in the earth, ſo many ſeem to lean on Chriſt, but are rooted in their luſts; the word of grace abuſed is the condemnation. If grace be your enemy, ye have no friend in Heaven or Earth. The fruits of no Trees ripen ſo faſt, the ſins of no p. 61men grow ſo great, as of them that ſtand conſtantly in the ſunſhine of the Goſpel. If the Goſpel be not a morning ſtar to you, a forerunner of an eternal day, by uſhering in the Sun of righteouſneſs upon you; it will be an evening ſtar to you, bringing on you an everlaſting night of death and darkneſs. As the Ocean landeth ſome veſſels ſafely at their happy ports, when it ſinketh others; ſo the word of Gods grace will either be a ſavour of life unto life, or a ſavour of death unto death.

2. To be the rule of your converſations. Your whole race muſt be regular, and there is no ſuch rule to walk or work by, as the word of his grace. As many as walk according to this rule, Gal. 6.16. that is according to the Goſpel. It containeth not onelyonly promiſes for your conſolation, but alſo precepts for your converſations, therefore its called a royal Law, Jam. 2.8. A Law, becauſe it is to be the canon of our lives, the Law delivered on Mount Sinai, is by Chriſt adopted into the Family of the Goſpel. A royal Law, becauſe given us by God, the King, of the World, who hath Soveraignty and Dominion over all, and therefore power to command what he pleaſeth. The word of his grace is a royal Law, becauſe the Kings highway, out of which road none may wander under the penalty of Rebellion. Indeed the Goſpel is a Law of liberty, but not a Law of licentiouſneſs, Jam. 1.25. It freeth us from the curſe, but not from the commands of the law. A true Chriſtian is not foreign without law, but foreign, under the law to Chriſt, 1 Cor. 9.21. Look therefore to this Royal law, p. 62Expound it, and comment on it in your lives.

Let it be your rule for faith; The Goſpel is the onelyonly Creed, he that beleiveth this is a true beleiver. As the Word, Chriſt is the perſonal foundation, ſo the Word of Chriſt is the Doctrinal foundation, for every Chriſtian to build on, Epheſ. 2.19, 20. This we beleive, ſaith Tertullian, when we firſt beleive that we ought to beleive nothing beyond the Scriptures. Paul proves himſelf a true beleiver, becauſe he beleived all things written in the Law and Prophets, Act. 24.14.

Make it your rule for worſhip. To ſerve God according to your own inventions, or mens preſcriptions, is Rebellion and diſ-ſervice. As the Moth eats out the Garment, and the Ruſt the Iron, ſo doth an Apochryphal worſhip in time eat out an Evangelical worſhip, Mat 15.7. All worſhip of God without warrant, is like private coyning mony, high Treaſon againſt the King of Heaven. God (though men durſt not) charged Jeroboam with this crime, He offered upon the Altar which he had made, in the monethmonth which he had deviſed of his own heart, 1 King. 12.33. He took liberty to worſhip, when, and where he pleaſed; not when, and where God pleaſed. Till man can be his own maker, he may not be his own Law giver; While his dependance is on God, God expecteth obſervance from him. The Goſpel is not onelyonly a royal law, but a perfect law, James 1.25. It needs not additions, or traditions from men to ſupply its defects. Its horrid blaſphemy to accuſe Scripture of deficiency, Chriſt Jeſus was faithful in all his houſe, which he had not been, if the Laws he left p. 63us were not ſufficient for Gods ſervice; Thoſe that add to his word, tell us, though not plainly, yet interpretatively, that he was an unfaithful Prophet. Friends I beſeech you keep cloſe to this rule. It will be a good Antidote againſt the infections of the Papiſts; when the ſhops are full of adulterate ware, men that would not be cheated, will bring what they buy to the light, To the law and to the teſtimony Iſa. 8.20.

In all things, live by the Goſpel, and look to the Goſpel, let that be a light to your feet, and a lanthorn to your paths; keep the word, and it will keep you in an hour of temptation from ſinning, and in an hour of diſſolution from ſinking. The Lawyer in his doubts conſults with his Littleton or Cook; The Phyſitian preſcribes by Gallen or Hipocrates; the Phyloſopher takes advice of his Ariſtotle; but the godly man muſt always take counſel of the Goſpel, Prov. 4.3. ult. Ponder the paths of thy feet, and let all thy ways be eſtabliſhed, turn not to the right hand, nor to the left, remove thy feet from evil.

Darius would be adviſed by his Zophyrus, and Cipio would do nothing without his Palybius. Let the Law of God be your Counſellor, the man of your Counſel, as David made it; fear every thing which Gods law doth not allow.

The Hen doth not onelyonly fear the Ravenous Fowls, but runneth away if ſhe ſee ſo much as their ſhadow. Turn not in the leaſt away from Gods law, but hate the appearance, and ſhun the occaſion of evil. Many will labour to keep their credits, and to ſave their purſes, do you labour to p. 64keep your conſciences, and to ſave your piety, and your ſouls.

Thirdly, To be your Buckler againſt oppoſition. The Goſpel is a Magazin, out of which Chriſtians may be furniſhed with ſpiritual weapons in their holy war againſt the kingdom of darkneſs. Other armour, as of parts and gifts, morality and examples is (as Alexander ſaid of the Perſians, Liv. lib. 9.when he ſaw them come into the field ſo richly cloathed to fight with the Grecians) rather a prey to the Enemy then a defence to the Souldiers that wears it. Tis the word which is a ſhield againſt evil principles, Mat. 22.29. it may fitly be called (as Auſtin ſometime was) Haereticorum malleus, the Hammer of Heriſie. He that is mighty in Scripture, is the man that can hit this unclean Bird in the eye, and wound it mortally with one blow, Act. 18.28. Even Women, that are the weaker ſex with this Sword in their hands (having learned from the Spirit how to uſe it) have encountred with great Doctors, diſarmed them of all their Philoſophical weapons, and ſhamefully foiled them. A Fryer being angry at Luther for ſpoiling their market, ſaid, That had it not been for Luther, they could have perſwaded the Germans to have eaten; lay aſide Scripture, and ſeducers ſhall prevail with you to eat poiſon.

Its a ſhield againſt evil practices, Pſa. 119.9. By what means may a young man cleanſe his way? By taking heed thereto according to the word. It muſt be a ſtrong curb which can rein in a young man (who is hot and heady) when he is galloping p. 65with full carrier in the road of ſin and Hell, but the Goſpell can do it. When a ſpriteful Youngman which is taſting and taking his carnal pleaſures, which his youth will help him to ſavour above others; let but the Goſpel ſpread a table before him of his dainties, and let him but feed thereon, and this mouth will be ever after out of reliſh with all the courſe food, and homely fair of this World.

Doth Satan aſſault you, Epheſ. 6.17. uſe the Goſpel for your defence. It is not the ſign of the Croſs, but the Word of the Croſs which Satan feareth. The Goſpel like Muſtardſeed, which Pliny ſaith, mixt with vinegar is ſoverain againſt the poiſon of Serpents.

As Fencers play ſome times, and fight with low weapons, meerly to teach their Schollars how to uſe them; So the bleſſed Saviour, though he could with his Deity have driven way the Devil, yet fighteth againſt him with the Word, Rev. 12.11.Rev 12:11to ſhew us the vertue of, and how we ſhould handle that weapon, Matth. 4.4, 7, 10.

Is the world to you a place of thorns and bryars, 2 Cor. 10.4.2 Cor 10:4get your feet ſhod with the preparation of the Goſpel of peace, and ye may walk comfortably through it. The Iriſh ſome ſay tread ſo lightly on the ground, that they run over bogs in which others ſtick and ſink to their ruine. Though many periſh in the Worlds Sloughs and Quagmires, yet they that have the Goſpel ſhoe on are ſure to be ſafe.

p. 66Would it allure you with proſperity to prophaneſs; This indeed is a moſt dangerous bait: Adam was conquered in Paradice, when Job was conqueror on the Dunghil. Whilſt the Oyſter is toſſed by the Crab ſhe ſo claſpeth her ſhell that ſhe is in little danger of being devoured; but when without fear ſhe layeth her ſelf open to the Sun, then comes her enemie and thruſting in a ſtone to keep her open, with his claws picks her out. But the Goſpel will yield you a Piſgah ſight of Paleſtine; and what a poor nothing is this whole World in his eyes who is able to look into the other World? He who beheld the recompence of reward, ſcorned the dignity of being Son to Pharoahs Daughter, and according to ſome of the Jewiſh Rabbies trampled the Crown ſhe put upon his head under his feet.

Would it affright you with Adverſity from piety: The Goſpell will ſhew you that the Croſs is the path to the Crown; and as long as the Traveller, to a glorious Kingdom, is in the right way (though it be dirty) he is contented. Chriſt went to Jeruſalem (the Viſion of peace) by Bethany (the houſe of grief) Omnis Chriſtianus crucianus, ſaith Luther, Every Saint muſt be a ſufferer.

I hope ye will be willing to go to Heaven in the ſame way which Chriſt and the noble Army of Saints have all marched in. Beſides the Goſpel will hold up your heads above theſe Billows, by diſcovering the gain you ſhall get by afflictions. Chriſtians, like ſome other creatures, ſee beſt in p. 67the night of ſorrow and diſtreſs. The Diamond of their graces ſparkle gloriouſly at the bottom of thoſe Waters. When the Wind is down, the chaff remains with the Wheat, but when it riſeth it bloweth the chaff away.

The Word of his Grace will aſſure you of Divine ſupplies ſutable to your ſufferings; That God, like an indulgent Mother, will be ſure to tend his ſick Children, though he leave others to the Servants. When Chriſt had cauſed Jacob to halt, then the place was turned into a Peniel. Beleive me there is no ſuch joy in the World as the people of God have under the Croſs, ſaith Philpot. Iſrael never ſaw ſo much of God as in the Wilderneſs, then Manna from Heaven, then the Pillar goeth before them, and the Rock followed after them.

Fourthly, To be your Cordial in all afflictions. The Rams-skin covered the Ark from the injury of wind and weather; which typified the defence the Church hath by the Goſpel from thoſe miſeries to which ſhe is liable on earth. This is my comfort, ſaith David, in my afflictions thy word hath quickened me. When the weight of his afflictions was ready to ſink him, the Goſpel, like blown Bladders preſerve him from ſinking.

Some I remember expound that place, Thou O God didſt ſend a plentiful ſhowre, whereby thou didſt refreſh thine heritage when it was weary, Pſal. 65.9: The Law was rained down with thoſe heavenly. Oracles on mount Sinai; while the thunder affrighted the people, the Law refreſhed them. If p. 68the Law did revive them in that terrible temp eſt, what will the Goſpel do? If his precepts are ſweeter then the honey and the honey comb, how ſweet are his Promiſes? If his Statutes are the Saints ſongs, ſurely the word of his Grace is his triumph.

Seneca going about to comfort his friend Polibius perſwades him to bear his affliction patiently, becauſe he was Ceſars Favourite. The word of grace affords you infinitely richer cordials, exceeding rich and precious promiſes, wherein ye are admitted to be the friends of God, the members of Chriſt, the Temples of the Spirit, and the heirs of heaven. The feather of the promiſe hath dropt in ſome comfort into a broken heart, when it hath been ready to die with deſpair, and could take thing down: That ye through patience and comfort of the Scriptures might have hope.

This life would be little better then Hell, ſaith Bernard, were it not for the hope of Heaven; but the hope of your future happineſs, which is diſcovered in the Goſpel, may like Cork to the line keep your hearts aloft all waters and afflictions.

Now ye have a ſtorm, but hereafter an everlaſting calm, now ye are toſt too and fro, and weather beaten, but faith by the proſpective glaſs of the Goſpel, diſcovers land, and this without queſtion may ſupport your ſpirits.

Therefore when trouble comes, take heed of fetching your comfort from any creature. Alas, they are all puddle water, tis the word of grace which is the pure River of water of life, clear as p. 69Chryſtal, the River whoſe ſtreams make glad the City of God.

Thus I commend you to the word of his grace, in this four fold reſpect.

To conclude all, it is Reported of a friend of Cyrus, that being asked, where his treaſure was, he anſwered, foreign, Where Cyrus is my friend; I hope if any, ask you, where your Treaſure, your Riches, your Honour, your Happineſs is, ye will ſay foreign, Where God is our friend. Now to this God according to my power, I have, I do, and I ſhall commend you, to his favour and ſingular affection, to his power and ſpecial protection, and to his care and univerſal benediction.

I cannot commend you to one ſo faithful, though others fall off like leaves in Autumn, he will never leave you (that are his) nor forſake you, I know not to commend you to one ſo loving, he lived in love, he in our natures dyed for love. His love is like himſelf, boundleſs and bottomleſ, 'ts impoſſible to commend you to one ſo able; he can ſuppy all your needs, fill all your ſouls to the brim, grace is lovely in your eyes, who ever beheld it. Glory is infinitely amiable in your judgments who ever beleived it. He can build you up, and give you an inheritance, where all the heirs are Kings and Queens, and ſhall ſit on thrones, and live and reign with Chriſt, for ever and ever; there ye ſhall have robes of purity on your backs, palms of victory on your hands, crowns of glory on your heads, and ſongs of triumphs in your mouths, there ye may meet together to p. 70worſhip him without fear, and drinks freely of his ſweeteſt, deareſt favour; there your ſervices will be without the ſmalleſt ſin, and your ſouls without the leaſt ſorrow; If Paſtor and People meet there they ſhall never part more. Its ſome comfort now, that though diſtant in places, we can meet together at the throne of grace; but O what a comfort will it be to meet together in that palace of glory! But ſince we muſt part here. Finally my brethren, farewel, be perfect, be of good comfort, be of one mind, live in peace, and the God of love and peace, ſhall be with you. And now brethren I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance amongſt all them that are ſanctified.

FINIS.

End of the text · George Swinnock, The Pastors Farewell (1662)