into the lists with every uncircumcised Goliah. He must stand continual sentinel, that no heresies be forced upon the church. He must beat his brains in dissolving difficilia, and clearing obscura. He must sometimes faint away in watery cold fits, by picking up, and throwing out witless, sapless sophisms, which, though they cannot hurt the strong, may seduce the weak. In the mean time the pastor leadeth the flock into the sweet and pleasant meadows, feeding them by the little brooks of seemingly shallow affections; and yet this man shall not only receive equal honour with the doctor, but be preferred before him; as appeareth clearly in Eph. iv. 11.-1 Cor. xii. 26. As it was with the Israelites, so it is here; those who keep the stuff, receive equal reward with the combatants. I do therefore conclude, he who hath the largest affections hath most of God, most of his image, which is renewed in knowledge.

Thirdly, sometimes it happeneth, that those who have the largest knowledge have the most enlarged affections, even to our eye; and this is happiness indeed. I confess, it doth not seem to an eye that would read it running; but if it be exactly looked on, if it be presented to our view in the portrait of an example, I think it will be very clear.

David and Solomon, compared with Paul, will be as a thousand witnesses. The two first do seem to

outstrip all men in affection; they are brimful, running over.

For David is styled, the sweet singer of Israel; in his Psalms he is ever magnifying the rich mercies of God, choosing rather to be a door-keeper in the house of God, than to dwell in the tents of Mesech: making his word to be a light unto his feet, and a lantern unto his paths; placing all his delight in the law of the Lord.

Solomon is the happy penman of that hymn, which by the spirit is styled the Song of Songs. Yet for all this, they are both exceeded by St. Paul.

But some, it may be, will imagine those worthies to be endowed with higher gifts of nature and art, than St. Paul; and then they will give all the glory to their understanding, and not to their affections.

If it be so, I confess I have not fitly chosen my opposites; but the truth will then appear in them, without comparison distinctly.

For, if in affection they exceed all, and in abilities are as Saul, taller than their brethren by head and shoulders, then is it manifest in them, that eftsoon men of the most raised parts, of highest abilities, do superabound in love.

But if in things which are not directly of faith, I could cease to be a sceptic, I should with that most reverend worthy, Thomas Goodwin, give St. Paul for

head and heart, that throne in heaven which is placed next to Jesus Christ. But "secret things belong to God;" let us only compare their eminency here below. I think it will be out of question, that St. Paul was the most excellent. For though Solomon (there I suppose will be the difficulty) be said to be the wisest of men, that ever were, that ever should be; yet that is to be applied only to government, and (if it may reach so far) to his excellent skill in natural philosophy.

View but St. Paul, and see whether he doth not excel in every thing. He had gathered up vast learning at the feet of Gamaliel; for his parts he was ad-, vanced to eminent power in church and commonwealth. He saith of himself, "I profited in the Jews' religion above many my equals in my own nation, being more exceedingly zealous of the traditions of my fathers." And after his conversion, he was judged the only man fit to contend with the philosophers at Athens. For they, who seemed to be somewhat in conference, added nothing to him. And therefore to him was committed the unravelling of all the difficult knots. It is he that disputes about meats, long hair, divorces, irregular partings of husband and wife. It is he that openeth the nature of prophecy, evinceth the resurrection from the dead, maintaineth justification by faith. And that he may be perfect in knowledge, God is pleased (whether in

the flesh or spirit he knoweth not) to take him into the third heaven: and there he was so filled with revelation, that God was forced to put the Philomelathorn under his breast, that he might not fall into the sleep of sin, and so give himself up (as Sampson) into the hands of Philistine enemies. And yet this man exceeds all men in affections, and in his affections surpasseth all his other excellencies. It is he that is often in journeys, in perils of waters, in perils of robbers, in perils by his own nation, in perils amongst the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils amongst false brethren, in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. And as he saith of himself, "Who was weak and I was not weak? Who was offended and I did not burn?" It is he that fought with the beasts at Ephesus. He is content not only to be bound, but to die for Christ.

Good St. Paul was so tender over his kinsmen according to the flesh, that for their sakes he could willingly be content to be separated from the love of the Lord Jesus Christ. And this is greater love than that which Christ mentioneth; for no man had then shewed greater love than to die; but this holy saint will go one step further, he will suffer an eternal death for his friend.

Thus, if suffering either for the head or members,

for the church, or Christ, will discover affection, I suppose he will merit the garland.

And as a compliment and crown of all, if to live be most for God's glory, though death be his advantage, he is resolved to submit, making obedience to Christ in life and death, his gain and triumph.

I confess, when he travelleth through those briary disputes, he cannot display such sparkling vivid affections: but when he hath gotten but a little above those lime-twigs, how doth he mount on high, and there, upon even wings, disdain all things below, triumphing in the embraces of his Saviour, who is to him more choice than the choicest of ten thousand!

If what I have attempted to prove be true, as I hope it is, then consider,

Either those who are eminent in affection, and otherwise know little; or those who, as they abound in one, are also masters in the others. Distinguish appearances from truth; reading, memory, discourses, effects of sense or complexion, from that which entereth the soul, becometh real there, acteth, floweth from thence as a spring: and then will you conclude, that all knowledge lieth in the affection; that all knowledge is but one, differing only in degrees.

And lastly, that all, whether knowledge or affection, is but the truth, that spiritual ray of heavenly