AMongst the many sweet and excellent fruits of the Crosse of Christ, Contentation most necessary for a beleever. Contentation of minde to a Beleever in all conditions of life is one ex­ceeding necessary; 1 Hereby a beleever becomes Master both of the little and great world; Of unruly desires within himself, and of temptations in the world without; It makes him acceptable to all with whom he conver­seth, [Page 302]and to be admired and envied by his enemies; 2 His conten­tation is their bane and discontent; It is their torment, they cannot spoil him of this little heaven, when possibly they have robbed him of his earthly emoluments. 3 It is a treasure hid in his soul that he carrieth with him to the third heaven; where an exceeding weight of glory, and contentation with full satisfaction to our desires will be added to the little stock of our contentment here, which (as Jacob said of that gra­cious manifestation, Gen. 28.) is no other but the house of God, and the gate of heaven; For God al-sufficient dwels in the heart of a beleever; and giveth contentation to the soul where he dwels; though the out-let of his allowance here to a beleever be not comparably such as it will be in heaven, where we shall see him face to face, and be filled with God, yet it is the gate of heaven, it is the porch where­in we wait for an entrance to the Temple not made with hands, wherein the measure of our contentation according to the full measure of our knowledge and enjoyment of God will be full and compleat.

In these words we have first the vicissitude of Pauls outward condition; Four Points observable in the words. at one time he abounds, at another he is abased; At one time he is full, at another he suffers need.

2. The sweet and gracious composure of his spirit, expressed in two singular acts; The first is his contentation of minde in all conditions, In whatsoever estate I am (saith he) I am therewith content; The latter is his prudent and pertinent comportment with his present condition, I know both how to be abased, and how to abound.

3. The way how he attained this Contentation of minde; I have learned (saith he) I am instructed; This he learned not at the feet of Gamaliel, but in the School of Jesus Christ; who at the first initiation of his Disciples teacheth them by word, example, and by the powerfull operation of his spirit inclining them to the lesson, to deny themselves to take up their crosse, and follow him.

4. The sole Authour of all the strength and ability he had either for doing or suffering the good-will of God; I can do all [Page 303]things (saith he) through Christ that strengtheneth me.

From the first particular, the variety and vicissitude of his outward condition, at one time he abounds, at another time he is a based and suffers need, we observe this Doctrine.

The dear children of God in their outward condition are sub­ject to many changes; At one time they are in prosperity, Doct. at another in adversity; at one time cried up and highly honoured in the world, at another time cried down and a­based: Job a man fearing God and eschewing evil was the richest man in the East to day, but on the morrow the poorest and most distressed of all men in the whole earth in his time, in great honour and reputation at one time, Job 29.8. The young men saw me and hid themselves, like School-boys out of an awfull respect to their School-master; And the aged arose and stood up, when they heard him they blessed him, and gave an honourable testimony to him by appro­ving and commending what he had spoken; but at another time not only is he misprised and neglected, but derided by the younger and baser sort of the people, Job 30.1. Joseph at one time in great esteem and credit with Potiphar; None greater in the house then he; at another time disgraced and without any just cause cast into prison, Gen. 39.8, 9, 20. Moses for the space of fourty years was in great honour at Pha­rachs Court, but afterward was forced to fly with his life in his hand to Midian, and keep sheep there other fourty years; David a man according to Gods heart, at one time in great prosperity and credit at Sauls Court, and greatly beloved, 1 Sam. 16.21. at another time in great adversity and perplexity; he who before in a sudden fit of Court-favour was sought out and brought from his Father to the King, in a more violent fit of spight and malice was chased from Court, and hunted as a Partridge in the wildernesse, 1 Sam. 26.26. Jehoshaphat a man of an upright heart, at one time in great prosperity, and had rest from all his enemies, 2 Chro. 17.10. at another time a great change; whereas in former times other Kingdomes round about feared him, now the fear of them falleth upon him, 2 Chron. 20.12. Paul at one time abounded, and by a divine dispensation is loaded with [Page 304]such things as were necessary for him, Act. 28.10. at another time he is in great adversity; Thrice he suffered shipwrack, in perils of robbers, and in many other troubles, 2 Cor. 11. he was in esteem at Lystra far contrary to his desire, and in the same place was he disgraced contrary to his deservings, Act. 14. such was his zeal to the honour of God; he was more grie­ved with their blasphemous honouring then with their malici­ous disgracing of him.

The Reasons wherefore the Lord our God without any change in the purpose of his love, Reasons. in his wisedome worketh such changes in the condition of his own dear children, are,

1. 1. Changes make men fear God. For their Instruction; By such changes the Lord instructs his children to fear him; It is said of the wicked, Psa. 55.19. They have not changes, and therefore they fear not God; because Sentence against their evil works is not executed speedily, there­fore their heart is fully set in them to do evil; But by great changes from prosperity into adversity, the children of God learn to fear God and eschew evil, Ezr. 9.13. After all that is come upon us for our evil deeds, and for our great trespasse, seeing our God hath punished us lesse then our iniquities deserve; Should we again break thy Commandments? Hos. 3.4, 5. The children of Israel shall abide many daies without a King, and without a Prince, and without a Sacrifice; Afterward shall the children of Israel return, and seek the Lord their God, and David their King, and shall fear the Lord and his goodnesse in the latter daies; Here was a great change, the people of Israel was sometime the praise of the earth for good policy both civill and eccle­siasticall, but here a great change and desolation; they have neither a King nor face of a Church; God in his gracious and wise dispensation sendeth these changes in their outward condition, that he may thereby work a change in their hearts and practice in after times, that they may repent of their former evil doings, and fear the Lord their God from gene­ration to generation, who shall hear of such fearfull chan­ges, and shall serve the Lord with fear; the Lord sends chan­ges to teach them where they should seek solid content and happinesse, even in God himself who is alsufficient, and with­out any shadow of change; If our estate were alwaies pros­perous [Page 305]in this world, we would rest on it, and say as Peter lifted up in the mountain, Mat. 17. It is good to be here, yea, like beasts in fat pastures we would eat and lie down up­on them; Therefore the Lord sends a change, and teach­eth us to seek hearts rest in God alone, Hos. 2.6. I will hedge up thy way with thorns, and make a wall that she shall not finde her paths; She shall follow after her Lovers, but shall not overtake them; Then shall she say, I will go and return to my first husband, for then was it better with me then now.

2. 2. By changes men are cha­stised for sins against mer­cies. God doth it for their correction to chastise them for sinning against their father in a time of prosperity; Solomon was in great peace and prosperity, but when he sinned, and to please his strange wives, displeased the Lord his God by authorizing and countenancing a false and idolatrous worship, God sent a change, and stirred up against him one adversary after an­other, 1 King. 11.14, 23. Ezechias was in health and prospe­rity after the time he had been dangerously sick, yet for his ingratitude the Lord sent a change, and there was wrath upon him and upon Judah and Jerusalem, 2 Chron. 32.35. The Pro­digal Son Luk 15. abused his Fathers indulgence and his own plenty; The Lord corrected him with a rod of his own plant­ing, he sent a famine procured by his own waste and mis-go­vernment.

3. 3. By changes sinne is pre­vented. The Lord sendeth such changes to prevent sinne in his own Children; Paul was ravished to the third heaven, but soon after there is a great change; the messenger of Satan was permitted of God to buffet him lest he should be exalted a­bove measure; The Lord in his wisedom seeth, that conti­nued prosperity would be a stumbling-block to his own chil­dren, Therefore in great mercy to prevent their stumbling and fall, he removes it out of their way; Whereas on the contrary he suffers wicked and worldly-minded men to enjoy prosperity outward, and to fall and be broken in peeces up­on their own Idols of prosperity; Riches was a snare to the young man in the Gospel, those golden fetters intangled and restrained him from following Christ, Luk. 18.23. Worldly honour was a snare and a tonguetye to the Rulers of the Sy­nagogue, they confessed not Christ because they loved the [Page 306]praise of men Joh. 12.42, 43. Therefore Agur praieth God to remove such stumbling-blocks out of the way, Prov. 30.9. Give me not riches, lest I be full and deny thee.

4. 4. Changes dis­cover the in­sufficiency of the creature. The Lord doth it to discover to his own children the insuffi­ciency of creature-help and comfort, and to give them a proof of the al-sufficiency of God; In our adversity we perceive that ofttimes the creatures either cannot or will not help us, they prove a broken tooth or a disjointed legge, they will feed, but not grinde with us, sit at ease, but not walk and toyl with us; they will have a large share in our prosperity but none at all in our adversity; The dear children of God, as David, have their own Achitophels, very familiar and insinuating men into their secret counsels in the day of prosperity, but the winde of adversity drives them away like smoak, Pro. 19.6, 7. Every man is a friend to him that giveth gifts, but all the brethren of the poor do hate him; How much more do his friends go far from him? he pursueth them with words, yet they are wanting to him: yea, many times we perceive not only insufficiency in them to do us good, but base and mali­cious ingratitude in rendring evil for good; This David found in the day of his distresse, Psal. 35.13, 15. When they were sick I humbled my soul with fasting, but in my adversity they rejoyced. On the contrary in the dark day of adversity we see the alsufficiency of our God, we see him in the mount, when and where inferior helps and comforts cannot be seen; when worldly comforts like winter-brooks in Summer, dis­appoint us of refreshment in a time of drought and necessi­ty, then finde we in our God a fountain of living water to revive us, Psa. 27.10. When my Father and my mother forsake me, then the Lord will take me up; when Moses his Parents out of fear and desire of self-preservation cast him into the river, then his al-sufficient God sent Pharaohs daughter in a special providence to take him out of the waters; when men fail and forsake, then it is that God helpeth. Jacob saw most of the light of Gods countenance, even then when he saw nothing but clouds of wrath in the countenances of his fierce brother Esau, and of his ingrate Uncle Laban, Gen. 20.12, 13. Gen. 31.5. when false witnesses did calumniate Steven before [Page 307]the Council, then found he most of Gods special presence, and a testimony from heaven; His face did shine as the face of an Angel, Act. 6.15. When the Councill gnashed upon him with their teeth in that hour of darknesse, he saw most of the glory of his God; he saw the glory of God, and Jesus standing on the right hand of God. Act. 7.54, 55. According to that in the Psa. 112.4. Ʋnto the upright there ariseth light in darknesse; In their saddest hours they see the light of their Fathers countenance.

5. 5. Changes try and mani­fest grace. The Lord sendeth such changes for the trial and manife­station of his own graces in them, 1 Pet. 1.6, 7. Of their faith in a time of adversity: hereby Jobs faith was tried and mani­fested, Job 13.15. Though he slay me, yet will I trust in him; His patience and submission to the good will of God, Job 1.21, 22. The Lord gave and the Lord hath taken away, blessed be the Name of the Lord; Hereby Aarons submission to Gods Judgement on his Sons was manifested, Lev. 10.3. when Mo­ses said to him, This is it that the Lord spake, saying, I will be sanctified in them that come nigh me, and before all the peo­ple will I be glorified: And Aaron held his peace; Hereby Da­vids patience and submission was manifested, Psa. 39.9. I was dumb, I opened not my mouth, because thou didst it; hereby their love to God is manifested: Many hypocrites in a day of prosperity with their mouth will shew much love, Ezek. 33.31. and seem to rejoyce in the word of God with the tem­porary beleever, but when a change comes by persecution, then they question, hate, and in end persecute the same truth sometime they professed; but the children of God at such a time do make the sincerity of their love toward God and his truth more manifest; Demas out of love to this present world forsook the truth, but Luke abode in it, 2 Tim. 4.10. Hereby the meeknesse of the children of God is made mani­fest in a day of their reproach; Proud and malicious hypo­crites will seem very quiet and Saint-like men, so long as men esteem highly of them, but if any thing be spoken or done to their reproach, then become they like the foaming waves of the Sea casting up mire and dirt, they answer ca­lumny with calumny, and render wrong for wrong; The [Page 308]supercilious Pharisees, when they imagined they were wrong­ed in their reputation by that young man, Joh. 9.34. they an­swered with much sawcinesse and bitternesse, Thou wast al­together born in sin, and dost thou teach us? And they cast him out; By their power they break all that will not bow to them: It was not so with David, when malicious men chan­ged his Name, and belched out reproaches against him, 2 Sam. 16.11. Let him alone (said he to Abishai of railing Shimei) in the day of Moses his reproach when the people murmu­red and spoke against him; yet the meek servant of God spoke for them to God; hereby the meeknesse of Stephen was made manifest; when his Persecutors cast stones at him, he sent up praiers to God for them; when they cried with a loud voice against him, he cried with a loud voice to heaven for them, Lord, lay not this sin to their charge, Act. 7.60. here­by Pauls meeknesse was made manifest, 1 Cor. 4.12, 13.

Lastly, 6. By Changes God acquaints with his spe­cial love. The Lord sends changes in their outward condition for their spiritual aduantage, to assure them of the love of God to­ward them; as the tender mother crosseth the breast with wormwood out of love to her childe, to wean it from the breast, and acquaint it with a more solid and enduring food; So our heavenly Father when he perceives his children nus­ling on the breast of worldly contentments, out of love he layeth on the wormwood of affliction to wean them from the love of that perishing meat, and to acquaint them with that hidden Manna, even the sense of his love in Jesus Christ, and by the bitter taste of afflictions outward, he maketh his love and the Crosse of Christ relish the more sweetly to our souls, Hos. 2.14. I will bring her into the wildernesse and speak comfortably unto her, and as it is in the Original, I will speak to her heart; when the children of God are brought to such an outward condition, that as in a wildernesse there is nothing from without to comfort them, then the Lord speaks comfort to their heart; when there is none to visit and comfort Paul and Silas in the dungeon, Act. 16. God visits them with the comforts of his Spirit, and makes them sing for joy. 2. By outward changes the inward joy of their heart is encreased, in their prosperous condition their joy was but uncertain [Page 309]from an opinion they had of their faith, mixed with doubt­ing of the truth and of the soundnesse of their faith; The Lord in time of the change of their condition strengthens their faith; and the experience of a tried faith solveth their former scruples, and makes them to rejoyce with joy un­speakable and glorious; As a man finding a peece of gold hath some joy from his opinion that it is gold, but after he hath tried by the touchstone, and perceives it is upright gold, his joy is greater: so the joy of Gods children is much en­creased from the trial of their faith in time of adversity, 1 Pet. 1.7, 8. That the trial of your faith might be found unto praise, honour, and glory, at the appearing of Jesus Christ, whom having not seen, ye love; in whom though now you see him not, but beleeving, ye rejoyce with joy unspeakable and glorious. 3. Our love to God and his holy Commandments is encrea­sed; as the coldnesse of the air in winter makes a repercussi­on of the heat into the bowels of the earth, so storms of af­flictions in our outward estate serve through a gracious pro­vidence to keep in and concentrate our love upon God and his will, Psa. 119.71. It is good for me that I have been afflicted, that I might learn thy Statutes.

For Admonition to the children of God in the day of their pros­perity not to rest on worldly comforts; they are uncertain, Ʋse 1 Outward com­forts are not to be rested on. and thou canst not tell how soon a change may come, 1 Tim. 6.17. Put not your trust in the uncertainty of riches, in the Origi­nal it is in the inevidence of riches, that may be seen to day, and to morrow take the wings of the morning and be gone; When riches encrease set not thy heart upon them, Psa. 82.10. but improve thy present and perishing commodities to a spiritu­all use for raising up thy thoughts and desires from present enjoyments to a high esteem and strong desire of that endu­ring substance in heaven; This use our Lord will have us to make of our desires to have, and of our cares to keep the good things of this world, Joh 6.27. Mat. 6.19, 20. From thy worldly riches, inheritance, honours and pleasures, step up to behold and to long after those durable riches, that in­heritance incorruptible, that Crown of immortal glory, and those rivers of pleasures reserved in heaven for us.

This Doctrine serveth for a ground of reprehension to those who mis-judge the Children of God from their outward afflicted condition, Ʋse. 2 Outward af­flictions ar­gue not a man to be forsaken of God. as if they were forsaken of God; It was the sinne of Davids enemies. Psa. 71.11. saying, God hath forsaken him: This was the fault of Jobs Friends, from the great and sudden change of his prosperous condition, charging him with hy­pocrisie, Job 8.6, 13. This rash mis-construction of the pro­vidence of God in afflicting his own dear children, provokes him highly against these bitter Criticks, Job 42.7. The Lord said to Eliphaz the Temanite, My wrath is kindled against thee, and thy two friends, for ye have not spoken of me the thing that is right: It is well known that wicked men may prosper in their outward condition. Job observed it in his time, Job 12.6. The Tabernacles of robbers prosper; and they that provoke God are se­cure, into whose hand God bringeth abundantly; So did Solo­mon in his experience, Eccl. 8.14. there be just men to whom it happeneth according to the work of the wicked men, to whom it happeneth according to the work of the righteous; which is all to be understood in respect of their outward con­dition; The rich glutton fared sumptuously every day, but Lazarus would have been content with the crumbs that fell from his Table, Luk. 18. Eccl. 7.15. There is a just man that perisheth in his righteousnesse, and there is a wicked man that prolongeth his life in his wickednesse. The uncircumcised Phili­stims and the vile Benjamites prospered for a time, 1 Sam. 4. Judg. 20. Antiochus Epiphanes who did pollute the Sanctuary, and bring into it the abomination of desolation, Dan. 11.31. yet he destroyed wonderfully and prospered, Dan. 8.24. how did the Goths and Vandals, for the most part all Arians, over­run and oppresse the world many years. It is known from time to time that the dearest children of God have been plun­ged in the deeps of adversity, Heb. 11.36, 37, 38. We must neither justifie the wicked and their courses from their out­ward prosperity, nor condemn the children of God and their courses from their adversity; the Christian Church for the space almost of 300 years was under the hammer of Pagan persecuting Emperours, and after some breathing how did it groan under the Arian Persecution! Therefore be not rash [Page 311]to pronounce in the favour of evil men and their courses be­cause they prosper; Consider the Lord turneth them up and down as a wheel at his pleasure, Psa. 83.13. he cuts them down like grasse when they are at the highest, Psa. 92.7. As Haman Esth. 7. Babylon Isa. 47.10. and Herod Act. 12.21. By their prosperity the Lord fats and fits them for a day of slaughter, Rom. 9.22. What if God willing to shew his wrath and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction? The Lord like a strong man seems to retire for a time from the course of his justice, that he may with greater strength fetch a sore blow upon them; But the changes that befall the godly are to purifie them from the drosse of corruption, Dan. 12.10. and fit them to be vessels of honour, to the praise, honour, and glory of God at the appearing of Jesus Christ, 1 Pet. 1.7.

It serveth for a ground of comfort to the children of God, Ʋse 3 not to be discouraged with changes in their outward condition, Outward changes ought not to discou­rage. as if it were a thing strange; In thy adverse condition examine how thou usedst thy prosperity, if thou wast ingrate to God, proud toward thy neighbours, or vainly confident in thy worldly enjoyments, humble thy self in the sight of God; and if thou be humbled for the sins of thy prosperity,

1. It is thy comfort, 1 God in love hath made a change in thy outward condition, to change thee in thy inward man, and fit thee for a condition of happiness that will have no change; But if after due examination thy conscience beareth thee wit­nesse, that in the day of prosperity thou drawest out thy soul to the indigent, thou madst not the wedge of gold thy confi­dence, yet comfort thy self in this, that thereby thy heaven­ly Father weaneth thee from the world, and this weaning is an act of love in the Parent, though the childe for the time hath no wit to discern the same.

2. 2 What knowest thou but there is much preventing mercy in thy change? These worldly advantages have been snares to many; It is far better thy outward prosperity be changed in­to adversity, then thy inward peace into fear and and trouble of spirit, which would have been if thy prosperity had been to thee a stumbling-block of iniquity.

3. 3 Ʋnder such a change wherein thou perceivest the insuffici­ency of Creatures, thou wilt see most of the alsufficiency and unchangeablenesse of the love of God; At such a time the Lord will visit thy soul more frequently then in former times when thou wast courted and taken up with the complements of the world; and one of such visitations will give thee more solid comfort then all the salutations and acclamations of men in the time of thy most flourishing estate.

Lastly, Now thou gettest a proof of thy faith and patience, and as at such a time thou praisest God who preserveth the work of his own hands in thee, so thou shouldst rejoyce in a tried faith, as a Souldier in a day of battell rejoyceth in his armour of proof; And if there had not been a change and trial, thou wouldest not have had the joy of a tried, sound, and stedfast faith; Therefore saith James Iam. 1.2. My Brethren, count it all joy when ye fall into divers temptations.

The second particular to be considered in the words, Point 2 is, the Apostles setled composure of spirit, His Conten­tation. expressed in his in­ward contentation of minde; In whatsoever estate I àm, I am therewith content; The word in the Original signifieth, I am sufficient; Because sufficiency and abundance in a man him­self makes him quiet and content; and on the contrary, sense of, and grief for the want of sufficiency makes him discon­tent and sollicitous for the supply of his wants; to this sense the primitive word is used, Luk. 3.14. Be content with your wa­ges, said the Baptist to the Souldiers; Be ye sufficed with them, and Heb. 13.5. Be content with such things as ye have, in the original it is, Be ye sufficed with such things as ye have for the present; In this place the word signifieth a self-sufficiency, as it is also used, 2 Cor. 9.8. that ye having alsufficiency; This [...] and self-sufficiency is in the beleever himself, but not from himself, such a self-sufficiency is only in God from him­self, Gen. 17.1. I am the alsufficient God; Some render El shad­dai by the same word that is used here, Junius and Tremel. in Marg. and Mercer. on Gen. 17.1. The beleever his sufficiency is in himself not from himself but from God; as in the clear day a house hath sufficiency of light within it self, yet not from it self but from the Sunne; So the sufficiency and com­fort [Page 313]of the childe of God is within him, but from God the Fountain of all the comfort and contentment in his soul; The beleever gets of Gods rich and free grace an interest in Christ, and in him a title to God who is all in all, 1 Cor. 3.23. Ye are Christs, and Christ is Gods; with Christ he gets assu­rance of all things needful to make him happy; This inward provision of Gods favour and of faith in Christ is bestowed and laid up in the beleeving heart by Jesus Christ the great Steward of the childrens bread, whereof in his wisedom he gives a sufficient portion in a right proportion for their con­tentment and present satisfaction, so much as may hold up their hearts till they come to their Fathers house where is bread enough; Faith in God and his promises for the pre­sent, and hope of absolute contentment in heaven, makes a sound beleever content with his present condition; as a Tra­veller sufficiently fed and refreshed in the morning, is resolute and content to passe through a barren wildernesse until the evening, at which time he looks for convenient lodging and plentifull refreshment; so a soul refreshed here with some sense of the comfortable love of God in Jesus Christ, which is as the morning of the eternal day of our happinesse, is re­solved and well content to passe through any hardnesse in this time of our sojourning until the evening of his life, at which time he will get a day without an evening, and a full portion that shall never be taken from him.

A renewed man is a man contented in any condition of life; Doct. both in prosperity and adversity he resigns himself over to Gods disposall and with all submission of spirit studieth to reverence his dispensation and to rest thereon. A renewed man is a con­tented man.

Obj. Object. That seems no great matter to be content in an estate of prosperity, wicked men could be content with that.

Answ. Answ. A wicked man cannot have true content in his prosperity, Wicked men are not con­tented in pros­perity.

1. Because he receives nothing but the bare creature, and this without Gods favour and blessing in Christ is as light bread that satisfies not, nor contenteth the appetite.

2. 1 Such a man by his present enjoyments is inflamed with tormenting desires after more, 2 Ecol. 5.10 He that loveth silver [Page 314]shall not be satisfied with silver, nor he that loveth abundance with encrease, Ecc. 4.8. There is one alone, and there is not a second, yea, he hath neither childe nor brother, yet there is no end of all his la­bour, neither is his eye satisfied with riches; but there can be no true content amidst these flames of self-tormenting desires.

3. The wicked and worldly-minded man though his out­ward estate be prosperous, yet he envieth all that have more then he himself, his eye is evil because he thinks God is good, or better to others: he would have a Monopoly of prosperi­ty, and if he had it he careth not though all men beside him were miserable; But where envying is there can be no con­tentment or rest to that soul; for Envy is the fretting of the heart and rottennesse of the bones, Pro. 14.30.

But the renewed man is content in his prosperity lesse or more, The godly content in 1. Prosperity. he looketh on his worldly advantages in one relation to God, both as they are tokens of his fatherly love, and as they are pledges of a better and more enduring substance; It is not those common gifts but their relation to God that gives him contentment; It is like the great contentment a faithfull wife hath in a gift but of common and ordinary substance sent from her loving Husband.

2. The renewed man his prosperity doth not encrease his desires after more of the creature, but after more of God himself, in whom alone is eminently to be found all the com­fort that is scattered and sprinkled like salt here and there on diverse creatures; He is content with his present condition, praieth God to continue it, if it so seem good in his eyes; But above all he desires the encrease of favour with God.

3. The renewed man in his prosperity communicates to the necessities of others, and this breeds him much content­ment; He is more content with that which is useful to others then of what himself possesseth; their good contents him more then his own goods.

4. He is free from envy that is a worm in the gourd; the more plentiful condition of others doth augment, but no waies diminish his contentment, for he rejoyceth and delights in the riches of Gods bounty to others. 2. Adversity.

The sound beleever is content in his estate of adversity [Page 315]and low condition; Old Eli when he heard the threatning of a fearfull change in his outward estate, 1 Sam. 3.18. said, It is the Lord, let him do what seemeth him good; he looked to the Soveraign Lord, who rendreth not an account of any of his matters, Job 33.13. Not only is he content and submits to what is revealed, but is prepared to submit to more when God reveals more of his will to afflict him; Let him do this (said Eli) and whatsoever seemeth him good; So did Ezechias rest content with a sad dispensation, 2 King. 20.19. Good is the Word of the Lord (said he to the Prophet) which thou hast spo­ken; So did David, 2 Sam. 15.26. Behold here am I, let him do unto me as seemeth good unto him.

The reasons and ground of his contentment in his greatest adversity are, Reasons of contentment in adversity.

1. Because the childe of God makes Gods favour his portion, Psa. 16.5. Psa. 73.26. Psa. 119.57. Thou art my portion O Lord, 1 The loving-kindenesse of the Lord is better then life; And life is better then means of life; The childe of God can and will rejoyce in this everlasting portion; Though all things worldly should fail him, he wants not matter of contentment that hath the all-sufficient God for his everlasting portion, Hab. 3.16, 17, 18. in a time of great trouble; Although (saith he), the Fig-tree shall not blossome, neither shall fruit be in the Vines, the labour of the Olive shall fail, and the fields shall yeeld no meat, the flock shall be cut off from the fold, and there shall no herd be in the stalls, yet I will rejoyce in the Lord, I will joy in the God of my salvation; As a Merchant adventuring a little portion at Sea, though it miscarry, yet he rejoyceth in the stock he hath at home; So the childe of God, though his outward commodities perish, yet he rejoyceth in his God, who is the strength of his heart, and portion for ever, Psa. 73.26.

2. 2 Faith in a renewed man looks up to God as his Father in Christ, Joh. 16.27. The Father himself loveth you, Joh. 20.27. I ascend to my Father and your Father; The beleever rests on his Fathers wisedom who knoweth what is best, and on his love who will give to his children what is best for them, Mat. 7.11. If ye then being evil know how to give good gifts unto your children, how much more shall your heavenly Father which is [Page 316]in heaven give good things to them that ask him?

3. 3 Faith in a renewed man is copulative; It beleeves all the promises of greater and lesser, of spiritual and bodily, of e­ternal and temporal benefits, because God is faithfull in all; and he that doubts of one cals in question the authority of all, being one and the same, to wit, the Word of God; Now God hath promised, Psa. 34.9. There is no want to them that fear him, Psa. 37.3. Trust in the Lord and do good, so shalt thou dwell in the Land, and verily thou shalt be fed; Faith from an interest in Christ that great Original gift convinceth the judgement, and perswades the heart quietly to depend on God for lesser benefits; by a demonstrative argument from Gods love, Rom. 8 32. He that spared not his own Son but deli­vered him up for us all, how shall he not with him freely give us all things? Faith is the substance of things hoped for, the evi­dence of things not seen; Faith makes the happinesse of heaven to be present in the heart of the beleever; He sees heaven in a map, he gets a view of the promised eternal rest, in an elevation of faith, as Moses did of the Promised Land from the top of Pisgah, Deut. 34.1. This sight doth so affect the heart with quietnesse and contentment, that it neither faints nor frets under present troubles, 2 Cor. 4.16, 18. For which cause we faint not, while we look not at the things which are seen, but at the things which are not seen.

Let us learn in every estate to be content, Ʋse. not only in prospe­rity but also in adversity; Learn con­tentment in every estate. Shall we receive good at the hands of the Lord, and shall we not receive evil? Job 2.10. Neither must we limit the holy One of Israel in his dispensation, by saying, We could be content to suffer so much but no more; It is both folly and presumption for the Patient to prescribe to his Physician; Let us rather resolve with the Apostle Paul Act. 21.13. I am ready not to be bound only, but also to die at Jeru­salem for the Name of the Lord Jesus; And with the Martyr Ignatius be content to suffer one extremity after another, so that we may gain Jesus Christ; Remember what would have become of us if our Lord and Surety Jesus Christ hath said so, that he was content to pay a part only of our debt, and to drink a part of that bitter cup of Gods wrath; One of ten [Page 317]thousand was enough to keep us for ever in that bottomelesse prison; One drop of wrath would be enough to make us for ever miserable.

Obj. Object. But may not a man lawfully desire to be delivered out of present trouble? and if it be so, how can he be said to be content with that estate he desires to be freed from?

Answ. 1. Answ. It is against nature that any man should have contentment in affliction barely considered as affliction; 1 for nature cannot be content with any thing hurtfull to it; but a renewed man is content in it as an act of his Fathers will, and as a means of his spiritual good; even as a sick Patient hath no contentment in the bitter potion of medicine, as it is simply a bitter potion; but yet he is content with it as an order from his skilful Physitian, and as a means of his better health.

2. He may both desire and also use the lawful means to be freed; 2 Ezechias both praied and also applied the Fig to the boyl, 2 King. 20. But our desires must be ever with a sub­mission to Gods will; As our Lord contented with his Fathers will praied, If it be possible let this cup passe from me, never­thelesse not as I will but as thou wilt; Impatient and masterful desires of deliverance in a time of trouble cannot consist with true contentment, but humble and submitting desires consist very well with it; To God the sole Authour of true contentment, Father, Son, and holy Ghost, be all praise, Amen.

The second act of the composure of his Spirit in all con­ditions of life is manifested in his solid and equal carriage, I know both how to be abased and how to abound.

The sound beleever is not carried here and there like a willow with the contrary windes of prosperity and adversity, Doct. The sound beleever in all estates is un­moveable. but he re­mains unmoved as an Oak; he is not up and down; He is not like churlish Nabal in his prosperity and jollity despising his betters, and in his adversity dejected with pusillanimity, and dead like a stone, 1 Sam. 25. But he is of a prudent, solid, and equal temper of spirit, 1 Cor. 7.30. They that weep as though they weep not, and they that rejoyce as though they rejoyce not: The Children of God will not in a dissembling way counter­feit [Page 318]with their tongues and eyes with sorrow for publick ca­lamities, as cruell Ishmael the Sonne of Nethaniah did, and yet have malice and revenge boyling in their hearts, Jer. 41.6. Neither will they as the Pharisees disfigure their faces when there is no sorrow in their hearts, Matth. 6. But they carry the variety of their condition in such a mystery of modera­tion, that beholders cannot reade their condition in their countenance or outward behaviour; This is that Christian moderation which the Apostle requires Phil. 4.5. Let your moderation be known to all men; when we so moderate our af­fections in all occurrences, that they exceed not; Our joy in prosperity we moderate by the grace of humility, Our sor­row in adversity by Christian Fortitude and Faith in God, Psa. 27.19. I had fainted, unlesse I had beleeved, to see the good­nesse of God in the Land of the living; In the midst of all their worldly troubles their heart rejoyceth in God, and in the midst of outward wants, they enjoy the allsufficient God; This inward joy moderates their outward griefs, 2 Cor. 6.10. As sorrowfull, yet alwaies rejoycing; as having nothing, and yet possessing all things; for a beleever enjoys God who is all in all to him.

The Reasons of this Doctrine, Reasons of a Christians equal carriage in all condi­tions. That a sound beleever is of a solid and equal carriage in all conditions, are;

1. Because God puts his fear in the hearts of his own children. Jer. 32.40. and fear to offend God by abuse of prosperity keeps the heart humble and stable; 1 he considers that a plen­tifull condition hath been a snare to many, and therefore he rejoyceth in trembling; he walks softly and circumspectly like a man in the midst of snares: so also in adversity the fear of God moderates his grief, that it exceeds not to impatience and unbelief; he feareth the displeasure of God, according to that, Heb. 10.38. If any man draw back (to wit, by unbelief,) my soul shall have no pleasure in him.

2. 2 Faith keeps the heart in a solid and equal temper: in a time of worldly prosperity faith looks to things eternal re­served in heaven for us; this makes us have humble thought; of those flying shadowes of worldly pleasures, in comparison of that substance of glory that endures for ever: faith also [Page 319]in adversity quiets and settles our spirits, when we beleeve that our light afflictions which are but for a moment, work for us a far more exceeding and eternal weight of glory, 2 Cor. 4.17. fear and faith are to the soul, as ballast and sails to the ship; the one keeps it from being overcarried in the top of the wave, and the other from being swallowed up in the gulph between the waves: so the fear of God keeps the heart of a beleever from being overturned by strong temptations in the top of his prosperity; and assurance of faith, like a main sayl carries the heart through the deeps of afflictions, and keeps it from being overwhelmed.

This Doctrine serveth for reprehension of two sorts of people, Ʋse 1 Reproof to such as know not how 1. To abound.

1. Of such as know not how to abound; How many are there that cannot carry the cup of prosperity even? their pride is intollerable; they trust in their wealth, and boast themselves in the multitude of their riches, Psal. 49.6. Some abuse their prosperity to riot and excesse, feeding themselves without fear of God that covereth their table, Jude v. 12. Jam. 5.5. weep ye rich men, ye have lived in pleasure on the earth and been wanton; this is the worst sort of ingratitude, to render to our God evil for his goodnesse, like Jeshurun that waxed fat and kicked against his feeder, Deut. 32.15. Some make not a right use of their plenty for a supply to the indigent; Jam. 5.2, 3. How lye rich men, your gold and silver is kankered, and the rust of them shall be a witnesse against you. Some saucily despise those that are in adversity, like Nabal in a festivall day, 1 Sam. 25.10. Who is David? there be many servants that now adayes break away from their masters, &c. they will give evil words, but do no good works. And others are insolent oppressors of the poor: Prov. 22.7. The rich ruleth over the poor, and the borrower is servant to the lender; he abuseth that to make it a burden, which should be an ease and relief: The mercies of the wicked are cruel, Prov. 12.10.

2. Of such as know not how to be abased, 2. To be a­based. but miscarry in á day of adversity: some are stupid and senselesse of the Lords visitation. Isa. 42.25. He hath poured upon Israel the fury of his anger, and the strength of battell, and it hath set him on fire [Page 320]round about, and it burned him, yet he laid it not to heart. Some are in the other extream, they faint in the day of adversity; if riches decrease they droop, like thin feathered fowls in a rainy day; if at any time they be blasted in their reputation, they become pale and heartlesse, as if they could not live but in the popular air: Some turn impatient, murmur and blas­pheme God in the course of his providence; so did the peo­ple of Israel in the wildernesse, Exod. 16.2, 3. They murmu­red and said, Would to God we had died by the hand of the Lord in the land of Egypt, when we sat by the flesh-pots, and when we did eat bread to the full, for ye have brought us forth into this wildernesse, to kill this whole assembly with hunger. Others be­come desperate, and blaspheme God in his truth and mercy, as wicked Jehoram, 2 King. 6.33. Behold this evil is of the Lord (said he) what should I wait for the Lord any longer? And such as are desperate of Gods help use unlawfull means for relief, as Ahaziah, 2 King. 1.

Therefore I would offer some considerations as so many bases to balance unstable souls, Considerati­ons to ballast unstable souls. that they be not too much lifted up with prosperity, nor too farre dejected with ad­versity.

First, 1 Against temptations in prosperity, thou who art in­grateful to God, and dost not by humble thankfullnesse ac­knowledge God thy benefactor; consider this provokes jod to send a change in thy estate. Hos. 2.8, 9. She did not know what I gave her corn, wine and oyl, and multiplied her silve [...] and gold, and therefore will I return and take away my corn [...] the time thereof, and my wine in the season thereof.

Secondly, 2 Thou who art proud and boastest in thy riches, consider that pride and vain boasting is the moth of prosperity; it is a swelling in the high wall, whose breaking cometh sud­denly at an instant. Isa. 30.13. Pride in prosperity is an evi­dent prognostick of a fall and change. Dan. 4.31. While the word of pride and boasting in his prosperity was in the mouth of Nebuchadnezzar, there fell a voice from Heaven, saying, O King Nebuchadnezzar, to thee it is spoken, the King­dom is departed from thee; here was a sudden and great change: he that was lifted up above the ordinary condition of men in [Page 321]plenty and honour is brought down so low that he runs mad and wilde amongst the beasts of the Field, and eateth grasse as oxen.

3. Thou who abusest thy plenty to riot and excesse, 3 con­sider thy surfet and repletion will turn to a consumption, and bring a change, Prov. 23.20. Be not amongst wine-bibbers, a­mong riotous eaters of flesh, for the drunkard and the glutton will will come to poverty, and drousinesse shall clothe a man with ragges.

4. 4 Thou that art unmercifull to the poor in the day of thy prosperity, consider this provokes God to bring a change on thy estate, Prov. 11.24. There is that scattereth and yet encreaseth, and there is that withholdeth more then is meet, but it tendeth to poverty; The rich Glutton gave not a crum, and in hell he got not a drop of water to cool his tongue.

5. Thou that in thy prosperity mis-knowest thy self, 5 and despisest the poor in his adversity, thou sinnest against God, who only of rich and free bounty hath made the difference between thy condition and his, Prov. 14.31. He that despiseth his neighbour sinneth, but he that hath mercy on the poor, happy is he.

6. 6 Thou that in thy prosperity abusest thy power to the oppression of the poor, and addest affliction to the afflicted, thou reproachedst God his maker, who entitles himself the de­fender and judge of the poor and indigent, Psa. 72.4. Thou provokest God to deliver up thy estate into the hands of the spoiler, Isa. 33.1. Wo to thee that spoilest, and thou wast not spoil­ed; and dealest treacherously, and they dealt not treacherously with thee; when thou shalt cease to spoil thou shalt be spoiled.

Next I would offer these considerations both to direct and uphold a weak spirit in the day of adversity. 2

1. Thou that art senselesse of Gods visitation, 1 consider that of Prov. 3.11. Heb. 12.5. Job 5.17. Despise not the chasten­ing of the Lord, sleight it not, but take notice of it; This fro­ward senselesnesse provokes God to encrease thy troubles, Lev. 26.18. As the Physician doth cure a Lethargy by cast­ing the Patient into a Fever, and by this means doth quicken his senses, so the Lord doth cure this spiritual Lethargy ma­ny [Page 322]times by some sharper and more corrosive affliction that toucheth them to the quick.

2. 2 Thou that faintest in a time of adversity consider that of Pro. 24.10. If thou faint in the day of adversity thy strength is small: This fainting is an evidence of a pusillanimous and weak spirit; Against this soul-fainting the only cordiall is faith in God and his gracious promises. Psa. 27.14. I had faint­ed, unlesse I had beleeved to see the goodnesse of God in the Land of the Living. Psa. 43.5. O my Soul, why art thou disquieted within me? hope in God, for I shall yet praise him; By faith as the saving Organ the sweet smell of Gods mercies is carried into the heart, and revives it, Psa. 138.7. Though I walk in the midst of trouble thou wilt revive me.

3. 3 Thou that art impatient and secretly in thy heart murmu­rest against the good Providence of God, consider in time thy fretting impatience doth more disquiet thy soul then the crosse it self can: by patience thou possessest thy soul, Luke 21.19. but by impatience thou dispossessest thy self of that dominion thou shouldest have over thy thoughts, speeches and actions; it so distracts thee that thou knowest not what thou thinkest, speakest, or doest; By thy impatience thou provokest God to encrease and continue thy crosse; Thou art as the Fowl in the Net, the more thy impatient spirit doth flutter, thou art the more intangled. Num. 11. when the people complained, It displeased the Lord, and his anger was kindled, and the fire of the Lord burnt among them, Num. 14.34. Because the people murmured at the difficulties in their journey to the promised rest, the Lord lengthened their troubles forty years; whereas if they had been patient and obedient, they had got an expected end in fourty daies; Impatience puts men to much pains which might be saved if in patience they would submit to Gods providence in a time of great difficul­ties; Consider it is a fearfull thing in the time of thy impa­tience to get thy desire of ease and delivery satisfied, at such a time it is far better to want it then to have it; It is a feed­ing for the slaughter, Num. 11.33. The people were impati­ent for want of flesh, God gave it to them, But while the flesh was in their mouth, the wrath of the Lord was kindled; It is far [Page 323]better to live in want then to be consumed in thy abun­dance.

4. 4 Thou who in a desperate unbelief casts away all hope of deliverance in a time of great trouble, Consider thou blasphe­mest God in his power, as if our God were not able to deli­ver thee; Thou saist as Israel did in their unbeleef, Can the Lord prepare a Table in the Wildernesse? Psa. 78.19. Such Un­belief in a time of a great and common calamity may pro­voke God to seclude thee from the comfort of the common deliverance; That unbeleeving Lord who blasphemed God in his power, was trod down in the gate, and was not parta­ker of the common benefit, 2 King. 7.19, 20.

5. 5 Thou that usest unlawfull means to be freed of thy trou­ble, consider in time such means provoke to more wrath; Ahaziah his consulting with wizards in the time of his sick­nesse brought him to his death, 2 King. 1. The Jews did per­secute the Prince of life, thinking thereby to preserve their place and nation, Joh. 11.48. but such a means brought upon them desolation and destruction, Mat. 23.37, 38.

This Doctrine serveth for a seasonable warning to the children of God who are subject to the like passions within, Ʋse 2 Directions how to behave our selves in all estates. 1. In prosperity and to the like temptations from without, how they should carry themselves in an equable tenour both in prosperity and adversity.

In thy day of prosperity,

1. Be thankefull to thy God, Deut. 8.10. 1 When thou hast eaten and art full, then thou shalt blesse the Lord thy God for the good Land which he hath given thee; So did good Jacob, Gen. 32.10. I am not worthy of the least of all the mercies which thou hast shewed unto thy Servant, For with my staff I passed over this Jordan, and now I am become two bands; Remember that wrath was upon good Ezechias for his ingratitude, 2 Chron. 32.25.

2. Walk humbly with thy God, 2 remembring thou hast no­thing but what thou hast received; It is the Lord who of rich and free bounty makes thee to differ from the poor; Remember, the rich and poor meet together, Pro. 22.2. they are alike in their birth, both come naked out of the womb, [Page 324]and alike at their death, they return naked to the womb of the earth, the difference only is for a moment of time; Re­member Ezechias his pride in his treasures provoked God to give them to the spoiler, 2 King. 20.17.

3. 3 Walk in charity toward them that want the good things of the world; Remember as this is the day of thy receiving, so there will be a day of reckoning when thy Lord will say, Give me an account of thy Stewardship; Profession of love to God without this is but hypocrisie, 1 Joh. 3.17. Whoso hath this worlds good, and seeth his brother hath need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? yea, thy outward performances of publique worship and solemn humiliation by fasting is abomination before the Lord without this labour of love, Isa. 58.6, 7. The Lord requires that thou deal thy bread to the hungry, &c. If God send a change, the remembrance of thy mercifull deal­ing with the poor will comfort thy heart in adversity; Augustine. It was Jobs comfort in his saddest hour, Job 31.16, 17. &c. Augu­stine saith well, God made the rich man that he might help the poor, and he made the poor man that he might try the rich.

4. 4 In thy abundance moderate thy affections; Let not thy desire, joy and delight dwell on things worldly, Phil. 3.20. Let your conversation be in heaven; The Merchant though he trade in a forreign Countrey for a time, and be never so well entertained there, yet his more frequent thoughts and stron­ger affections are on his own Countrey and the comforts there: here thou art a sojourner: Amidst all thy transient pleasures here let thy minde and heart be set upon the things that are above, Col. 3.2.

5. 5 Of thy worldly commodities make a spirituall use; as the skilful Chymist extracts subtil spirits out of the grossest Mi­nerals, so the spiritual man draweth a spiritual use out of things earthly; Out of any sweetnesse he tastes in the crea­tures his appetite is inlarged toward that full joy and plea­sures for ever at the right hand of God; as a profane world­ling in a Church-meeting many times hath earthly thoughts, so the spiritual man even in his civill meetings, in the midst of his earthly pleasures is a heavenly-minded man, He looks [Page 325]through the creatures to heaven, He can at once look both to the earth and to the third heaven; From earthly objects his heart is raised to things heavenly, and after such thoughts he returns to the use of the creature with great moderation; as a man refreshed already with more excellent delicates then the creatures can afford.

In the day of adversity carry thy self also in an equal way, 2. In adversity. I know also (saith our Apostle) how to be abased.

1. Be not regardlesse of thy Crosse, Heb. 12.5. 1 It is the Lords visitation, and thou must take notice of him when he visits thee; humble thy self before him, with Ephraim bemoan thy self, Jer. 31.18. accept the punishment of thy sin, and ju­stifie the Lord in all his dispensations, Lev. 26.41. and seek to God by praier for comfort. Isa. 26.16. They poured out a prai­er when thy chastening was upon them.

2. Be not faint-hearted; 2 this is another extremity where­unto the dear children of God are subject in time of oppres­sing troubles; Good Baruch fainted in his sighing in a time of adversity and dis-appointment of his hopes, Jer. 45.3. Jo­nah fainted in a time of great perplexity, Jonah 2.7. Prepare cordials against this fainting; As men subject to fainting in the body carry alwaies about with them some preservatives, lay up store of the precious promises with faith to them in thy understanding, and with love to them in thy heart; The taste of this bread of life will keep thee from fainting; Carry Christ and his Crosse in thine heart, and the smell of his Crosse, and the sweet fruits of it will keep thine heart from fainting; If at any time thou faint, then with Jonah Jon. 2.7. Remember the Lord and his former kindenesses; He is unchange­able in his love, He loveth to the end, Joh. 13.1. The meditati­on on former experience, and on the unchangeablenesse of his love is a Restorative to a fainting soul.

3. In thy adversity be patient. Jam. 1.4. 3 Let Patience have her perfect work, that ye may be perfect and intire, wanting no­thing; It is not perfect in any man in a perfection of degrees, but in the purpose of their will and affection of their hearts; The godly should be willing in all things present or to come to submit to the good will of God; Patience is joyned to [Page 326]hope as the Cable to the Anchor, 1 Thes. 1.3. Patience of hope. As in a stresse of weather, the more the Cable is lengthened there is the lesse agitation of the Ship, so in a time of trou­ble, the more our patience is encreased the commotion of our spirit is the lesse: It is true, the dear children of God may have their own fits of impatiency, as Moses at Meribah: Job had his, Job 3. Jeremiah, Jer. 15.10. and Jonah had a sore fit, Jon. 4.8. It is better for me to die then to live, His fit groweth worse vers. 9. I do well to be angry even unto death; Yet his merciful Father takes not Jonah away in this fit, but spared him, and gave him grace to out-live this fit by repentance; The children of God recover themselves by repentance, and in an holy indignation revenge themselves upon themselves for their former distemper; So David recovered from his fit of impatiency rebukes himself, Psa. 73.22. I was as a beast be­fore thee.

4. 4 Cast not away thy confidence but walk by faith; In a time of trouble the Just shall live by faith, Hab. 2.4. The children of God in times of great and long troubles are subject to fits of unbelief, Judg. 6.13. Gideon said, O my Lord, if the Lord be with us why then is all this befallen us? Did not the Lord bring us up from Egypt, but now the Lord hath forsaken us; And David Psa. 116.11. I said in my haste All men are lyars, Psa. 31.22. I said in my haste I am cut off from before thine eyes. Notwithstanding special promises of God to the contrary, yet he had his own fit of distrustfull fear to be cut off by the hand of Saul; Against such fits guard thy heart with sub­mission to his divine wisedom in the training up of his own children, He scourgeth every Son whom he receiveth, Heb. 12.6. Consider his gracious wisedom ordering thy afflictions for thy souls good, Heb. 12.13. He chastiseth us for our profit, that we may be partakers of his holinesse: But when thou hast such a fit of unbelief, and canst not beleeve that the Lord in love chastiseth thee, but punisheth thee in anger; Remember the daies of old when the Lord heard thy praiers, and thou hadst a sweet return of peace to thy soul; In the experience of this say thou to thy heart as Sampsons Mother said to her Husband Manoah, Judg. 13.23. If the Lord were pleased to [Page 327]kill us, he would not have received a burnt-offering and a meat-offering at our hands. Look into thy own heart, and if thou in a time of great trouble fear to offend him, and desire to obey, thou maist and shouldst rest on him as thy God. Isa. 5.10. Who is amongst you that feareth the Lord, and obeyeth the voice of his servant, that walketh in darknesse and hath no light? let him rest in the Name of the Lord, and stay upon his God. Though thou see not any appearance of deliverance, yet rest on the power of God, submit to his will and use no unlawful means for thy own delivery; So did the three children Dan. 3.17. Our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand: but if not, Be it known unto thee, O King, we will not serve thy Gods.

The third particular to be considered, is the way how the Apostle attained this contentation of minde in all estates of life; I have learned (saith he) and I am instructed, in the ori­ginal it is, I am instructed in a mystery or secret.

The mystery and secret of contentment in whatsoever estate, Doct. The mystery of content­ment is taught only in the School of Christ. It is not taught from principles of nature. is taught only in the School of Jesus Christ; The truth of this Doctrine will appear if we consider 1. how it is not taught, 2. how it is taught.

It is not taught from any principles of corrupt nature, be­cause this being alike in all the children of Adam must be uni­form in its operations, and so all men should be taught this contentment, but the contrary is seen in many male-contents and murmurers under their present condition in the world: Corrupt nature frets at every thing displeasing to flesh and bloud, until it be healed by the grace of regeneration; But where this secret fretting is, there can be no true content­ment.

Neither can it be taught by the moral precept of Natural men: It is true, heathen men, Nor by morall precepts of na­tural men. specially the Stoick Philosophers have spoken somewhat to this purpose, yet they did not teach men to be content in whatsoever estate; They did commend that horrid sinne of self-murther in the case of dis-content­ment; They compared mans life to a banquet, that he might willingly leave when once he were full, and to a stage-play that he might leave when once he were wearied; And Se­neca [Page 328]cals such a death a gate to liberty; This is not to teach contentment in every estate; As they failed fouly in their precepts, so in their practise of contentment; It is true, some heathens appeared content in their sober and course diet of living: Fabricius that Noble Romane Senator was content to feed upon his dish of Roots, and he answered to these Le­gats, who would have corrupted him with vast Sums of gold to betray his own Countrey, that a man who was content to feed on Roots needed not their gold: yet they were not con­tent in every estate; they could not endure disgrace in the world, for their honour was their Idol; Lucretia and Cato of Ʋtica could not bear their disgrace with any contentment, but made away themselves in their violent fits of discontent­ment: Augustine. And August. lib. 1. de Civit. Dei cap. 20. saith well, That it is but a weak spirit that cannot comport with the want of health in the body, or with the want of the applause of the people.

Next the truth of this Doctrine appeareth, It is taught 1. By the Word if we consider positively how this mystery of contentment is taught; It is taught in the School of Christ. 1. By the Word of God. 2. By the example of Christ. 3. By the Spirit of Christ.

1. Is is taught by the Word of God; It is called the word of Patience, because it commands us to be patient, Rev. 3.10. Because thou hast kept the word of my patience (saith the Angel of the Covenant to the Church of Philadelphia) I will also keep thee from the hour of Temptation, &c. It is taught by the word of precept which commandeth us to be godly, and where godlinesse is, it hath with it contentment, 1 Tim. 6.6. Godlinesse with contentment is great gain; That is, godlinesse which hath alwaies with it contentment is great gain, 1 Tim. 6.8. Having food and raiment let us be therewith content, Heb. 13.5. Be content with such things as ye have; It is taught by the word of threatning, 1 Cor. 10. Neither murmure ye as some of them also murmured, and were destroyed of the destroyer; he threatens them from the fearfull destruction that fell upon murmurers against the Lords dispensation, Jude ep. 15, 16, 17. Behold, the Lord cometh with ten thousand of his Saints, to ex­ecute judgement upon all, and to convince all that are ungodly [Page 329]among them of all their ungodly deeds, and of all their hard speeches which ungodly sinners have spoken against him; These are murmurers, complainers; It is taught fully by the word of Promise, Heb. 13.5. Be content with such things as ye have, for he hath said, I will never leave thee nor forsake thee; Our Lord in his gracious promises holdeth forth to us the grounds of contentment in our lowest estate.

1. He promiseth provision in time of want, Psa. 34.10. 1. Promise of Provision a ground of con­tentment in time of want. The young Lions shall lack and suffer hunger, but they that seek the Lord shall not want any good thing: Hath it not been seen in a time of great scarcity, that many old oppressors who some­times have been like fierce Lions roaring after their prey on the poor, and like the evening wolves, in the end have been brought into great misery, when they that fear the Lord have been furnished daily with a comfortable supply out of the storehouse of divine Providence; Eliah in time of that great famine in Samaria was better furnished then the Princes of Samaria.

2. The Lord promiseth both protection and provision, 2. Promise of Protection a ground of con­tentment in a time of dan­ger. so that a man well guarded by the Almighty God needs not eat his bread with quaking but with chearfulnesse, Isa. 33.15, 16. He that walketh righteously and speaketh uprightly, he shall dwell on high, his place of defence shall be the mountains of rocks, bread shall be given him and his waters shall be sure. And may not a man be well content that hath Gods Word to assure him of a daily maintenance and prote­ction.

3. The Lord promiseth comfort in troubles, 2 Cor. 7.6. 3. Promise of Comfort, a ground of contentment in a time of mourning. He is a God that comforteth those that are cast down, 2 Cor. 1.3. The God of all comfort; Is not this a solid ground of contentment to have such a comforter in our troubles? He is near to us in all our troubles, a present help in trouble, Psa. 46.1.2. He is an alsufficient comforter us in all our troubles; The God of all comfort who comforteth us in all our tribulations, 2 Cor. 1.3, 4. His comfortable presence goeth along with them in all their tribulations, he was with Joseph in the pit and in the prison; with Jacob in his pursuit by Esau, and in his pursuit by Laban; with Moses in the River, in Midian, and [Page 330]in his great troubles and dangers from the peoples murmu­ring in the wilderness; This word of promise was the ground of Davids comfort and contentment in a world of troubles, Psa. 119.50. This is my comfort in my affliction, for thy Word hath quickened me.

4. 4. Promise of Counsel in time of per­plexity. His word of promise to give us counsell in difficulties is a ground of contentment and rest to our hearts in all our per­plexities, Jam. 1.5. If any man lack wisedom, let him ask of God that giveth to all men liberally, and upbraideth not, and it shall be given him; The Apostle speaks of wisedom and prudence in a time of trial, which requires we should be wise as Ser­pents and also simple as Doves; Ye see Pauls prudence in dividing his Persecutors, Act. 23.6. in his discreet Preface to Felix, Act. 24.10, 11. and Agrippa, Act. 26.2, 3. to conciliate attention and favour to his just cause in a time of triall, and also in his discreet compellation to the governour, Act. 26.25 I am not mad, Most Noble Festus; to convince his Judge of the soberness of his spirit in the maintenance of persecuted truth.

5. 5. Promise of Strength a ground of contentment under difficul­ties and pres­sures. The Lord in his Word promiseth strength to uphold belee­vers under heavy pressures and burthens. Isaiah 42.10. I will strengthen thee, yea, I will help thee, yea, I will uphold thee with the right hand of my righteousness; and 1 Cor. 10.13. He will with the temptation also make a way to escape, that ye may be able to bear it; Our high Priest is full of compassion, he doth not as the Pharisees who laid on heavy burdens, and would not touch them with one, of their fingers; but as God laid a heavy burden on Moses to go and speak to Pharaoh in a matter so displeasing unto him, he did sustain him under the burthen, Exod. 4.12. Go, and I will be with thy mouth, and teach thee what thou shalt say. The Lord laid a heavy burthen upon Jeremiah to go and speak against a rebellious people, but withall he furnished him with strength to bear the burthen, Jer. 1.8. Be not afraid of their faces, for I am with thee to deliver thee; So the Lord laid a heavy burthen on Paul to preach the Word in the City of Corinth wherein abounded all sort of iniquity, 1 Cor. 6.10. yet the Lord promiseth him strength to bear the burthen, Act. 18.9, 10. Be not afraid, but speak and hold not thy peace, for I am with thee, and no man shall set on thee to hurt thee; Is [Page 331]not this promise of strength a solid ground of contentation to rest on under our burthens?

6. 6 The promise of a wise pro­vidence order­ing all for good is a ground of con­tentment. The promise of a wise and gracious providence ordering all things for good to them that love God is a sure ground of con­tentment to the children of God in their lowest condition; Though they know not the good of the bitter cup of afflicti­on, yet they shall know it, Rom. 8.28. We know that all things work together for good to them that love God, to them who are called according to his purpose: Josephs prison by Gods good providence was a step to his liberty; There God made his acquaintance with the Butler, who made him known to Pha­raoh, that sent for him and preferred him in Egypt; Moses in his Infancy was cast into the River, God orders it for good; He is drawn out of the waters by Pharaohs daughter, nourished by her for her own Son, and well bred in all the wisedom of the Egyptians: and alwaies it is for their spiritual good; The Lord brings sweet to their souls out of that which is bitter to the body; The rod of Ashur is ordered by God for humbling his people of Israel, Isa. 20.12. The furnace of Babylon is ordered of God to be a means for purging his people and making them as choice gold for his Treasure, Isa. 27.9. By this therefore shall the iniquity of Jacob be purged, and this is all the fruit to take away his sinne; This should teach the children of God contentment in their greatest afflicti­ons; They know not whether they shall turn to their tempo­rall good, but they may know certainly they shall be or­dered and carried on for their spiritual good.

7. Lastly, 7. Promise of a comfortable issue a ground of content­ment. The gracious promise of a comfortable issue to all our troubles is a ground of contentment; Assurance of a safe harbour to the Seafaring men, of a fruitfull harvest to the Husbandman, and of a triumphal Crown to the Souldier, are grounds of contentment to them in all their labours and difficulties; So the full assurance of hope we have of that port of eternal salvation, of that harvest of full joy, and of that Crown of immortal glory, is, and shall be a ground of contentment in tempestuous times, in our seed time of tears, in our warfare against terrours within and fightings without; Faithfull is he who hath promised, Psal. 34.19. Many are the [Page 332]afflictions of the righteous, but the Lord delivereth him out of them all. Joh. 16.20. Verily, verily, I say unto you, that ye shall weep and lament, but the world shall rejoyce; and ye shall be sorrowfull, but your sorrow shall be turned into joy; As in the time of affliction thou findest this true in thy experience which thy Lord foretold; so it is ground contentment in such a time that thy Lord hath foretold also of a comfortable issue; The sick Patient in the time of his pain while the me­dicine is a working, being forewarned of it by the Physitian, hath some contentment and comfort in the hope of the good of it in his after health foretold him also by his Physitian; So thou maist be assured as thou findest the experience of sorrow by thy Lord, so thou shalt also finde the experience of joy; for the same faithful Lord hath foretold both.

2. 2. By the ex­ample of Christ. We learn contentment and submission of spirit from our Lord Jesus Christ who in his lowest condition rested con­tent with his Fathers will, Samaria refused to entertain him; James and John was highly discontent, and breathed nothing but fire against Samaria, yet our meek Lord rebuked them and said. Ye know not what manner of spirit ye are of, Luke 9.53, 54, 55. In thy bodily wants learn contentment from him; when he was hungry and none ministred unto him; The de­vil tempted him to discontent and murmuring, Mat. 4.3. If thou be the Son of God, command that these stones be made bread; Our Lord answered, It is written, man should not live by bread alone, but by every word that proceedeth out of the mouth of God; He that at first by his powerful word gave life to the crea­ture, can, if it so please him, by that word preserve life; When such means fail, yet learn from thy Lord to submit to the will of God, and to trust in his power that is not limited to ordinary means; In his thirst they gave him gall; whereas others at their death got wine to make them forget their pain, yet he was content, he did not complain of them to God, but in great calmnesse of spirit and eminency of love praied to the Father for them, Father, forgive them, for they know not what they are doing; He renders wine for their gall: yea, though all thy life time thou shouldst live in poverty, yet look to Christ and be content, for he was poor in his [Page 333]birth, poor in his life, and at his death he was stript of his garments.

2. When thou sufferest in thy Name, 2 learn contentment from his example, 1 Pet. 2.21. Christ also suffered for us, lea­ving us an example that we should follow his steps, who when he was reviled, reviled not again; when he suffered he threatned not, but committed himself to him that judgeth righteously; When in speaking the truth thou art contradicted by proud and contentious men, who call thee ignorant, or a lyar, be patient, and look to thy Lord who was the way, the veri­ty, and the life; yet was a sign of contradiction, Luk. 2.34. And when thy heart begins through discontent at the hard speeches of the world against thee to faint within thee, then consider thy Lord that endured such contradiction of sinners against himself, lest ye be wearied and faint in your mindes, Heb. 12.3. When thou art traduced by malicious detracters, be patient and content; look to thy Lord who was without all spot and blame, and yet was traduced, as a man glutto­nous and a wine-bibber, a friend of Publicans and sinners, Mat. 11.19. a deceiver of the people, Joh. 7.12. Mat. 27.63 and a complier with that arch malignant spirit, Mat. 12.24. The Servant should be content when he is no worse, yea, not so evil entreated as his Lord and Master; when thou art affronted and mocked to thy face by insolent enemies in­sulting on thy misery, be content and look to thy Lord who was as a sheep dumb before her shearer, he was affronted with a Scepter of reed put into his hand, with a tormenting crown of thorns on his head; they mocked him by bowing the knee, wagging the head; and upbraided him with cruell mockings, Luk. 23.5. when thou sufferest injury in thy per­son at the hands of cruell and insolent men, yet be content and submit to the will of God, who takes off the collar of restraint from their tongues and hands; Look to thy Lord blinde-folded, spitted on, buffeted, scourged, and crucified between two theeves; If they do these things in a green tree, what shall be done in the dry? Luk. 23.31. 3. By the Spi­rit of Christ; by 1. Inlightning.

3. We learn this lesson of contentment by the Spirit of Christ, who teacheth us by enlightening the understanding [Page 334]with faith to perceive and discern the unsearchable riches of Christ; Then as this sight makes the beleever have low thoughts of the best things in this present world, and to count them but losse and dung in comparison of the excellent knowledge of Jesus Christ, Phil. 3.8. So it makes him rest con­tent in all his sufferings, and to think them light in compa­rison of that glory hid with Christ in God, which will be re­vealed to us at the second coming of Jesus Christ, Rom. 8.18. I reckon (saith the Apostle) that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.

2. 2. By sealing. The Spirit of Christ worketh this contentment in us by Obsignation and Sealing us after we have beleeved; Eph. 1.13, 24. In whom also after ye have beleeved, ye were sealed with that holy Spirit of promise, which is the earnest of our Inheritance until the redemption of the purchased possession, unto the praise of his glory; The Spirit seals to the beleever two great privi­ledges.

1. 1 His Adoption, Rom. 8.16. The Spirit beareth witnesse to our spirits that we are the children of God.

2. 1 The other is our right in Christ to the heavenly inheri­tance and our future possession; the assurance of our ado­ption makes us content to drink of the cup of affliction gi­ven to us by our heavenly Father, and in a like, though no waies equal frame of a submisse spirit, we say as our Lord the beloved Son of the Father said both for satisfaction in our behalf, and for an example of submission to us, Job. 18.11. Shall I not drink of the cup which my Father hath given me to drink? The assurance of our Inheritance makes us content in this time of our minority to be under the rod: some ear­nest penny in hand of a great bargain covenanted by a faith­ful party, makes men content with a small portion for a time in the sure expectation of perfecting the full bargain; So the assurance the children of God have by the Spirit of Christ of their full redemption and deliverance from all their troubles, maketh them in all their troubles, to rejoyce in hope of the glory of God, Rom. 5.3.

3. 3. By comfort­ing. The Spirit worketh this contentment in the children of [Page 335]God by comforting them and giving them some first-fruits of e­ternal life, Rom. 8.23. Such are, the sense of Gods love shed abroad in our hearts by the Spirit, Rom. 5.5. Peace in the con­science and the joy of the holy Ghost: 1 Thes. 1.6. Having re­ceived the Word in much affliction with joy in the holy Ghost: These are like the sweet refreshing Grapes in the Land of Ca­naan, whereof Joshua and Caleb brought some clusters to make the people content with present troubles in the wil­dernesse, and to encourage them to go to the place of their rest where every thing grew in great plenty for their full refreshment and satisfaction; The sense of Gods love makes the childe of God content in his lowest estate; Mephibosheth the Son of Jonathan was unjustly slandered by Zibah, and rashly divested of all his goods by David, yet was he so affe­cted with joy for the Kings safe return to dwell in his own house, that he could in calmnesse of spirit dispense with his own private losses, 2 Sam. 19.30. Mephibosheth said unto the King, Yea, let Zibah take all, forasmuch as my Lord the King is come again in peace into his own house; So a Beleever is con­tent to suffer contumelies and injuries at all hands, when the Lord dwels in his soul and gives him peace; the sweetnesse of his love expels the bitternesse and gall of our afflictions; It is as wine to the heavy heart, Pro. 31.7. He forgets his po­verty, and remembers his misery no more; David was so affect­ed with the sense of Gods goodnesse in giving him peace and rest from his enemies, that he was content to forgive pri­vate injuries, 2 Sam. 19.22. Shall there any man be put to death this day in Israel, for do not I know that I am King this day of Israel? So the sense of peace with God in Jesus Christ the peace-maker, makes the children of God content and obedi­ent to the will of God, Eph. 4, 32. Forgiving one another, even as God for Christs sake hath forgiven you.

4. 4. By streng­thening. The Spirit worketh our hearts to contentment by strengthning us to bear the burthen of affliction; It is the Apo­stles prayer to God for the Ephesians, Eph. 3.16. That God would grant you according to the riches of his glory, to be streng­thened with might by his spirit in the inner man; and here it is said, I am able through Christ strengthning me to do all things; [Page 336]whereof in the strength of his grace we shall speak here­after.

This Doctrine serveth for Admonition, Ʋse 1 In the day of thy prosperity, Seek not con­tentment in earthly things. neither seek nor place thy contentment in things worldly: Contentment is not learned in the school of the creature; the most pleasant roses have their own pricks: Riches are accompanied with thorny cares: Royal Crowns are tinned with fears and jealousies: Pleasures are deceitfull, and have an hook under the bait; when thy conscience a­wakes with terrour for unjust purchase of them; or though the purchases be lawfull, yet if thine heart smite thee for in­gratitude to God in the possession of them, for abusing of them to pride, riot and excesse, and for not using of them to the relief of the poor; thou shalt have no contentment in them, but the possession of them in unrighteousness or ingra­titude, and the misimploying or not imploying of them to a good use, will augment thy discontentment, and in a sad experience thou wilt be forced to say, they are comforters of no value: When Belshazzars conscience was awaked with the sight of the hand writing on the wall; all his plenty of wine, and other cordials of that kind, all his magnificence, and the smooth speeches of his Queen and Princes could nei­ther quiet his spirit, nor fasten his joynts: In thy adversity and troubled estate, seek not contentment or ease to thy spi­rit from worldly divertisements; these are but as Davids playing on the Harp to Saul at the time of his great distem­per, 1 Sam. 16.33. But the evil spirit returned again: Such poor means may for a time divert thy thoughts, but cure not the disease and distemper of thy unquiet spirit; they are as a cup of cold water to an hydropick man, which refresheth him for a moment, but encreaseth his thirst and pain.

2. Ʋse 2 It serveth for a ground of Exhortation, to stir us up to go to the school of Jesus Chaist, Go to the School of Christ to learn contentment. that in all our troubles we may learn this necessary and profitable lesson of solid contentment: Some enclining to a Consumption are easily induced to the study of Medicine to prevent the symptomes of that distem­per: discontentment is a frettig consumption of the spirit, and it is hereditary to us from our first parents, in whose [Page 337] aggregate sinne (to speak so) discontentment with their pre­sent condition was an ingredient.

1. 1 This inward contentment makes us pleasing to God who is highly displeased with male-contents at his Providence; Ne­hemiah was sore afraid when the King perceived him sad, Because he knew Kings are jealous of discontented persons, Neh. 2.2. much more is the King of Kings displeased with them who fret at his dispensations, who in the right of his supream dominion may do what he pleaseth, and as a righ­teous Judge is ever holy and righteous in all his procedings towards the children of men.

2. 2 It will make thee social and pleasing to all men with whom thou hast thy conversation in the world, thou canst condole with them in their adversity and rejoyce with them in their prosperity, but the discontented spirit is sullen and surly ei­ther when evil befals himself or good to his neighbour.

3. 3 This inward contentment is to thee an earnest of that ab­solute contentment in heaven, and on the contrary fretting dis­contentment, unlesse it be broken off by repentance, is no other but the beginning of the worm that dieth not.

As ye have shewn us how that profitable lesson of contentment is taught, Helps to the practise of Contentment. shew us also some helps for further­ing us in the practise of it.

1. Break off thy sins by repentance, and be reconciled to God; 1 An out-law pursued from place to place eats his bread with much quaking and fear; So a soul pursued by God in wrath cannot have any content in the things he enjoys in the time of his life, and hath lesse contentment in things worldly at the hour of death; As a condemned person hath no contentment in the best entertainment given to him a little before the time of publick execution of the sentence; whereas a man re­conciled and absolved is well content with any morsell; So a wicked impenitent person at his death hath no contentment with all his worldly advantages; But if thou be reconciled to God, thy contentment in thy prosperity is multiplied, for then thou lookest upon the good things of this world as pled­ges of better things; and this super-addition to them of a new relation multiplies thy contentment; and at death thy [Page 338]contentment is encreased, as that of a Pilgrim at the border of his own Countrey, and Seafaring man at the entrance of the harbour.

2. 2 Receive Christ to dwell in thy heart by faith, and then nothing can come amisse that comes with Christ; we make strangers welcome to our house, who come along with a dear Friend; No affliction is so strange but it will be made wel­come with Christ; Not only are beleevers content with it, but glory in it; As couragious Souldiers to be employed in hard service; So did the Apostles when they were igno­miniously beaten, Act. 6.41. Paul and Silas did sing in the dungeon, Act. 16.14. it was Pauls gloriation, Gal. 6.17. that he bare in his body the marks of the Lord Jesus; he esteemed them marks of favour and honour put upon him by his Lord; he gloried in them as a valiant Souldier in the cicatrice of his wounds; Our Lord brings with him peace to the soul where he dwels; Peace with God, Rom. 5.1. and peace to the consci­ence which is the Eccho and resound of our peace made in heaven with God; This peace is the health of the soul, and as a man in bodily health can well comport with course diet for a time, whereas a sickly man frets and cankers at better entertainment; So a man that hath peace with God and with his own conscience, can comport with the bread of adversity and water of affliction; But the man that hath not this peace hath a fretting of spirit in the midst of his plenty; while there is laughter in his mouth there is much sorrow in his heart.

3. 3 Labour to be holy in all manner of conversation, for holi­nesse hath the promises of this life and that which is to come, 1 Tim. 4.8. The precious promises of God are the common places out of which faith draweth several arguments of con­tentment for all our several wants bodily or spiritual; Out of the bounty of providence the godly man gets supply for his outward condition, and out of the Fulnesse of Christ he receives for his inward man grace for grace.

Lastly, 4 Moderate thy desires after things worldly; Impa­tient desires to have, breed much discontentment for disap­pointment, and immoderate desires still to enjoy what we [Page 339]once have, breeds us much discontentment at our losses; Ra­chels impotent desires of posterity, bred her so much discon­tent with the want of children: Therefore the Apostle ex­horts, Heb. 13.5. Let your conversation be without covetous­nesse, and be content with such things as ye have; Covetous­nesse is like Hagar, there is no peace in the house to Sarah till she be cast out, so there is no quietnesse nor contentment to our spirits until covetousnesse be mortified; Moderate therefore your desires after the things of this world, and the greater shall be your contentment both in your abundance and in your wants; Covet the best things even the King­dom of God and his righteousnesse, and things worldly shall be added to you; Ye cannot exceed here in your de­sires after things heavenly, but your enjoyment in heaven will exceed all your desires, for it cannot enter into the heart to conceive what God hath prepared for them that love him; To this God, Father, Sonne, and holy Ghost, be all praise, honour and glory now and for ever, Amen.

Now followeth the fourth and last particular to be con­sidered in the words, to wit, The fourth particular. the sole and only author of all his ability and strength for doing and suffering the good will of God: I can do all things (saith he) through Christ which strengtheneth me. Before I raise the Doctrine, the words would be cleared:

1. What is meant by this strength.

2. Next, Wherefore it is called the strength of Christ. And

3. How it is said he can do all things through Christ which strengtheneth him.

First, By strength is not meant that infinite power, 1. What is meant by strength. wherein Christ is equal with the Father; that mighty power by which in a soveraign and authoritative way he wrought miracles. Luk. 9.73. They were all amazed at the mighty power of God; by which he subdued all things, and will raise the dead. Phi. 3.21, Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able to subdue all things. This strength is essential to the Sonne of God, and incommunicable to the creatures; the mighty one of Israel puts forth this strength toward the defence and pro­tection [Page 340]of his own children in time of danger, but puts it not in them; as a strong man will use his strength for the defence of them that are weak, but puts not his strength within them: But by strength is here meant an ability created and infused into the heart of a beleever, whereby he is enabled in such perfe­ction, as is accepted of God in Christ, for doing and suffering the will of God: It is a strength from Christ in them, as the Origi­nal imports, [...] it is a strength in the innerman, but from his Spirit. Eph. 3.16. strengthened with might by his Spirit.

Secondly, 2. Why it is called the strength of Christ. It is called the strength of Christ: 1. Because Christ hath procured this strength to us by his merit and inter­cession. Joh. 14.16. I will pray the Father, and he shall give you another comforter, 1 that he may abide with you for ever: Our Lords departing out of the world by the death of the Crosse, was the cause procuring to us the comfort and strength of of the Spirit. Joh. 16.17. If I go not away the comforter will not come unto you: but if I depart I will send him unto you. 2. 2 Because Christ is the efficient cause, and worker of this strength in us. 1 Tim. 1.12. I thank Christ Jesus our Lord who hath enabled me; it is the same word which is used here; 2 Tim. 2.1. Be strong in the grace that is in Christ Jesus, or by Christ Jesus, as the Preposition is frequently used; as Mat. 5.34. it is rendred by the Heaven. Matth. 23.20, 21, 22. where it is five times so used. Rom. 12.21. Overcome evil by good: so [...] is the same with [...], by Christ, who by the efficiency of his Spirit applieth to us the strength of grace procured by the merit of his death.

Thirdly, 3. How a man by the strength of Christ is able to do all things. As to the third thing to be cleared, How a man is able through the strength of Christ to do all things, those of the Romane Church understand it thus; That a renewed man by the grace and strength he receives from Christ, is able to keep the whole Law perfectly and absolutely in all points and degrees of legal perfection: to this purpose is that peremp­tory assertion of the Council of Trent. Sess. 6. Gan. 18. But the Scripture tells us, it was Gods purpose to save man, not by his own inherent righteousnesse though wrought in him by Christ, but by the righteousnesse of a Mediator. 2 Cor. [Page 341]5.31. He hath made him to be sinne for us who knew no sinne, that we might be made the righteousnesse of God in him: If it were possible for a renewed man to keep the Law, then might he be justified and saved by the Law; but no man is justified by the Law. Acts 13.38. Be it known unto you, that thorow this man is preached unto you forgivenesse of sinnes, and by him all that beleeve are justified from all things from which ye could not be justified by the Law of Moses. Gal. 2.21. If righteous­nesse be by the Law, then Christ hath died in vain. But in a sound sense the words may be taken three wayes.

1. By way of restriction to the particulars spoken of ver. 11, 1 12. I can do all these things, to wit, I can abound, I can be abased, &c. and yet be content. Thus the generall (all things) is restrained. 1 Cor. 9.22. I am made all things to all men, which must be restrained to the particulars spoken of, to wit, his provident condescension to all things indifferent to men of divers conditions.

2. They may be understood By way of reduplication; 2 all the good things I am able to do, I can do them by Christ who strengtheneth me. The like phrase we have, Joh. 1.9. Christ enlightneth every man that cometh into the world; that is, every one that is enlightned, is enlightned by him; for there be many that never were enlightned with that speciall illumination of faith: So it is said, 1 Tim. 4.10. God is the Saviour of all men, specially of those that be­leeve, that is, all men who are saved and preserved, either by a generall providence from temporall misery, or beleevers that are saved in a speciall manner by a Mediator from eter­nall misery, they are all saved by God; and in another sense it cannot be understood: for many are not preserved from bodily and temporall evils, and farre more are not saved and preserved from eternall misery; for the speciall salvation is only of beleevers, and all men have not faith, 2 Thes. 3.2.

3. 3 A man renewed is able to do all things in a righteousnesse and perfection Evangelical, so far forth as God pardons his sinnes, accepts in Christ his weak endeavours, and covers the imperfections of his best performances with the perfect righ­teousnesse of Christ, and so he walks answerable to the Go­spel [Page 342]that requires truth and sincerity in our obedience, he is able through grace to walk without offence in his outward conversation; in his purpose of heart he is willing to live ho­nestly, Heb. 13.18. and endeavours to keep a conscience void of offence toward God and man, Acts 24.16. But to do all things in a legal perfection he cannot, because such a perfection is only to be sought in Christ the mediator, who was made of God unto us righteousnesse in the Covenant of Grace.

The strength of a beleever, Doct. both for doing and suffering the good will of God, A beleevers strength is from the Lord Jesus. is from the Lord Jesus. Phil. 1.29. Ʋnto you it is given in the behalf of Christ, not only to beleeve in him, but also to suffer for his sake. Our strength also for doing is from the Lord Jesus, Joh. 15.4. As the branch cannot bear fruit of it self, except it abide in the vine, no more can ye, except ye abide in me: Without sap from the root the branch cannot bring forth fruit, so without influence of strength from Christ we cannot bring forth the fruits of holinesse and righteous­nesse. Joh. 15.5. He that abideth in me and I in him, the same bringeth forth much fruit, for without me ye can do nothing: Our Lord speaks to men renewed, his holy Apostles, that without him they have no ability or strength to do any thing: Phil. 1.11. Being filled with the fruits of righteousnesse, which are by Jesus Christ unto the glory and praise of God. Our fruits and works of righteousnesse are wrought by us through the Spirit and strength of Christ, and are accepted of God through the merit of Christ, in whom alone, both our per­sons, Eph. 1.6. and services are accepted, 1 Pet. 2.5.

As the strength of a beleever for doing is from Christ, so also for suffering and for bearing every burden God in his good providence layes on him; Our strength to stand out against the violence of temptations from within us, is all from Christ. 2 Cor. 12.9. The Lord said unto me (saith Paul in the day of temptation) My grace is sufficient for thee, for my strength is made perfect in weaknesse; as the strength of the foundation is made manifest by supporting all the stones built upon it; so the strength of Christ is declared to be a per­fect strength in upholding all the living stones built upon him; though the tempestuous windes of temptation may [Page 343]shake them, yet are they supported by the strength of that precious corner stone laid in Zion, the Lord Jesus Christ: So our strength to stand out against the assaults of temptations from without, is all from Jesus Christ. 2 Tim. 4.16.17. At my first answer no man stood with me, but all men forsook me: not­withstanding the Lord stood with me and strengthened me: Here was a sore triall; Paul is brought before Nero or his Offi­cers, fierce and cruell persecutors of the Christian faith, like Lyons roaring after their prey, yet that which grieved him most was this, all men forsook him: this opened the mouths of persecutors, to reproach him with a singularity of pride and wilfullnesse, that would stand to his own opinion when all men were ashamed of that way; It wounded his zealous spirit, to see the Sonne of God and the Gospel disgraced by their fearfull defection at the time they should chiefly have given a countenance and testimony to the truth: he was not a little grieved to see the levity of fair professors: at first when he came to Rome, they flockt out to him as farre as Ap­pii forum, Acts 27.15. but in a day of trial they all forsook him; notwithstanding the Lord who will not fail nor for­sake, stood with him and strengthened him to stand out a­gainst this sore triall; when no man did own him nor his cause, yet God did own both; Not only are the children of God strengthened through Christ to bear afflictions, but to overcome in all their sufferings, Rom. 8.35, 36, 37. We are ac­counted as sheep for the slaughter; Nay, In all these we are more then conquerors through him that loved us; Faith in Christ made them strong and couragious, and not to succumb to the tem­ptation for fear of death; by constant suffering to the death they were more then conquerors; Sometimes by their suffer­ings they have even conquered the hearts of Persecutors to the love of the truth; Pauls sufferings were active on the hearts of some of Caesars houshold, Phil. 1.13. Tertullian. Tertullian In his Apologetick for the Christians saith, that the more ex­quisite and cruell the torments were against Christians, in re­gard of their courage and constancy, it proves the greater al­lurement to beholders for embracing the Christian faith; yea, though they have not conquered the hearts of their enemies, [Page 344]yet they overcame their consciences by the force of truth and strength in suffering, and rendred them self-condemned.

The truth of this Doctrine doth also appear from these Reasons. Reasons.

1. From the mysticall Ʋnion between Christ and Beleevers; As the members of his body have influence of life from him their head in the beginning of Sanctification; So in the course of it they have influence of strength and vigour for doing duties; as the ointment was first poured on Aarons head, and from thence ran down to the skirts of his gar­ments; So together with the other graces of the Spirit the gift of strength was in a large measure given to Christ the head of his Church, and Of his Fulnesse we receive grace for grace; Of him we get not only the life of grace, together with a renewed power and strength for doing, but also we receive strength in doing; Not only he giveth an ability for walking in his wayes, but strengthens us in the act it self of obeying his will. Ezek. 11.19, 20. I will put a new spirit with­in you, and I will give them an heart of flesh, that they may walk in my statutes: Not only in the Covenant of grace is promi­sed ability and power to do, but also actual strength in doing and exercising that power. Ezek. 36.27. I will put my spirit within you, and cause you to walk in my statutes: for doing acts of moral fortitude and valour, there is not only required courage of spirit and resolution to stand against difficulties and peril, but also actual courage and strength in the en­countring with the same; without this men of couragious spi­rits succumb in conflicts. Psal 76.5. The stout-hearted are spoyled, they have slept their sleep, and none of the men of might have found their hands: much more in our wrastlings not on­ly against flesh and blood, but against principalities, against powers, against the rulers of the darknesse of this world, a­gainst spiritual wickednesse in high places, Ephes. 6.12. is re­quired both Christian ability and courage of spirit, and also actual strength from Christ our head, that we may in the evil day stand firm in the faith: This strength is derived to all the members of his mystical body from Christ their head by his Spirit; the union is by the spirit which is the bond pro­ceeding [Page 345]from Christ toward us, and worketh faith, whereby his members are united to him. 1 Cor. 6.19. He that is joyned to the Lord is one spirit: In like manner our Communion with Christ and his strength is by the Spirit, who communicates strength to us. Ephes. 3.16. Strengthened with might by his Spirit in the inner man.

2. 2 The truth of this doctrine is evident from Christs inha­bitation in beleevers by his spirit. Joh. 6.56. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him: The Spirit of Christ dwelleth in the beleevers heart, as his sanctu­ary wherein he is worshipped and found; and the beleever dwelleth in him as his souls delight and rest: now it is cer­tain that the Spirit of Christ will defend and protect the soul where he dwelleth, that though the beleever be oft times mo­lested with temptations, yet is he many times preserved from the bondage and power of the temptation. The Angels that lodged with Lot, Gen. 19. defended him against the violence of those vile men of Sodom; so it is the Angel of the Covenant, Jesus Christ, who defends by his strength the beleever, against the sore and violent temptations from his own corruption and the world; It is the Spirit of Christ that strengthens be­leevers to stand firm in the love and profession of the truth against crafty or violent seducers. 1 Joh. 4.4. Ye are of God little children, and have overcome them, because greater (that is mightier) is he that is in you, then he that is in the world.

3. 3 It is evident from that interest and propriety Christ hath to beleevers, as his redeemed ones, purchased by the price of his blood; he will by his strength desend his own subjects: It is the honour of a mighty King and Lord, to help and de­fend his subjects from their enemies; thus God is glorified in his power and strength, when he upholds his weak and affli­cted servants in a day of trial. Isa. 25.3, 4. Therefore shall the strong people glorifie thee, the City of the terrible nations shall fear thee, for thou hast been a strength to the poor, a strength to the needy in his distresse, when the blast of the terrible ones is as astorm against the wall: the skilfullnesse of the builder, and [Page 346]the strength of the wall is best seen, when the house stands firm against a great storm; so the glory of the Lord in strengthening his weak children, is most conspicuous in a tempestuous time: From this ground of right and property, the Lord encourageth his people against fears and troubles. Isa. 41.14. Fear not thou worm Jacob, and ye men of Israel, I will help thee saith the Lord and thy redeemer the holy one of Is­rael. Isa. 43.1. Fear not O Israel, for I have redeemed thee, I have called thee by thy name, thou art mine: upon this ground it is that beleevers run to God in time of trouble for comfort and strength. Psal. 119.94. I am thine, save me: Dan. 9.18. Behold our desolations, and the City that is called by thy name.

Lastly, 4 It is evident from our interest also in Christ; the be­leever is espoused to him as an husband, 2 Cor. 11.2. As the wife hath interest and communion in her husbands goods, so have we in the gifts of our Lord and husband Jesus Christ; he is made of God unto us, wisdom and righteousnesse, and sanctifi­cation and redemption: Elkanah a kind husband, comforted and encouraged Hannah in the day of her great trouble and reproach, 1 Sam. 1.8. so the Lord Jesus comforteth and en­courageth beleevers in a time of trouble. David by power and strength rescued his wives that were carried away by his enemies, 1 Sam. 30.18. So our Lord and husband recovereth beleevers out of the snare of temptation, by renewing in them the acts of repentance, and strengthening them to break a­sunder the cords of iniquity; thus he recovered Peter with a look of power piercing into his heart; he rescueth also his oppressed servants out of the hands of oppressors: Isa. 54.4, 5. Fear not for thou shalt not be ashamed, for thy maker is thine husband; the Lord of hosts is his Name.

Qu. Means by which the Spirit streng­thens. It is true, the Spirit of Christ is the worker of our strength, both for doing and also in doing; but by what means doth the Spirit strengthen us to withstand outward and in­ward temptations?

Ans. 1. 1 By strengthening our faith in the Promises; the stronger our faith is, we have the more strength and courage [Page 347]to stand against temptations: It was a great trial for Abra­ham to forsake his own Countrey and kinsfolks, and to go he knew not whither; yet being strong in the faith, he overcame the temptations of many difficulties and discouragements: faith to the promise of a better inheritance strengthened his heart against all difficulties. Heb. 11.8. The offering up of his sonne Isaac was a great trial; many temptations had he from flesh and blood to the contrary, yet his faith to the promise strengthened him against them; for he beleeved that God was able to raise up his sonne Isaac from the dead, Heb. 11.17.19. As in the natural body strength is conveyed from the head to the several members by the nerves, so strength is derived from Christ our head to all his members by faith.

2. The Lord strengthens us against temptations, 2 by putting his fear in our hearts: It is said 2 Chron 23.19. Jehojadah set porters at the gates of the house of the Lord, that none who was un­clean should enter; so the fear of God is a strong porter to hold out temptations from forcing our will: It restrains from secret sinnes; How can I do this (said Joseph) and sinne against God? from wronging our neigbour though no creature should know it. Lev. 19.14. Thou shalt not curse the deaf, nor put a stumbling block before the blinde, but shalt fear thy God: It strengthens to resist temptations, though no creature would or durst controll us; Nohemiah was a governour of great power and authority, and might without control­ment have been chargeable to the people, as the former go­vernours had been, but so did not he, because of the fear of God, Neh. 5.15. Ob. But fear weakens the heart, and how can the heart be strengthened by it? Ans. It is true, a faithlesse fear weakens the heart in an hour of temptation, so that it yeelds; Pilat's fear to displease Caesar, made him a weak Judge in yeelding to the importunate cries of a misled multi­tude, and for fear of man to condemn the innocent Sonne of God; but the godly and awfull fear of God, strengthens the spirit of a man that he stands out against the temptation of humane and worldly fear. Exod. 1.17. The midwives [Page 348]feared God, and did not as the King of Egypt commanded them.

3. 3 The Lord strengthens us by the sense of his love in our hearts, and by our love to himself. 2 Tim. 1.7. God hath not gi­ven us the spirit of fear, but the spirit of power, of love and of a sound minde. The spirit of power and of love stablisheth the heart against temptations: The sense of the love of Christ in carrying our sorrowes on the Crosse, is a cordial to streng­then our hearts against the bitternesse of the cup of affliction; Shall not we taste of the cup whereof our Lord drank the drugg to the bottom? the sense of his love in suffering for us, strengthens our hearts cheerfully to suffer what is his good will; the Lord strengthens us against temptations and diffi­culties, by kindling in our hearts love to himself; Jacob's love to Rachel strengthened and encouraged him against the heat of the day and cold of the night; so our love to Christ will strengthen us against all temptations and discouragements; his love covereth the multitude of our infirmities, and therefore many waters should not quench our love to him.

4. 4 The Lord strengthens the members of his mystical bo­dy, by a lively hope and assurance of victory in and over all temptations and enemies. Gen. 3.15. The seed of the woman shall bruise the head of the Serpent; as our Lord did this in his own person, so by his Spirit he doth it in his members. Rom. 16.20. The God of peace shall bruise Satan under your feet shortly: Assured hope of victory is a powerfull mean to strengthen the heart in the day of conflict; hope is the Anchor that stablisheth our hearts amidst all the waves of afflictions, against outward temptations in the world from cruel oppressors. Jer. 31.16, 17. Thus saith the Lord, refrain thy voice from weeping, and thine eyes from tears, for thy work shall be rewarded saith the Lord, and they shall come again from the land of the enemies, and there is hope in thine end saith the Lord, that thy children shall come again to their own border: hope strengthens the heart in time of fainting under present great troubles. 2 Cor. 4.17, 18. and it strengthens the [Page 349]heart against the inward disquietnesse of spirit. Psal. 43.5. Why art thou disquieted within me, O my soul; hope in God, for I shall yet praise him.

This Doctrine serveth for Admonition to the chil­dren of God, Ʋse 1 Depend not on thine own strengtht in the prrformance of any duty. Seeing all our strength for doing and suf­fering cometh from Jesus Christ our head; Go never to any commanded duty or against any temptation in the con­fidence of thy own strength; It is not enough thou hast an ability given thee of God for acting, but thou must also have actuall strength in the acting: Though the seeds of grace be sown in the heart at our regeneration, yet the fruits are not brought forth for Gods glory and our comfort, until the Lord blow upon the seed-bed plan­ted by his own hand, Can. 4.16. Blow upon my Garden (saith the Spouse) that the Spices thereof may flow out; Let my Be­loved come into his garden and eat of his pleasant fruits; as fire under the ashes giveth out no light until it be blown upon; so grace received doth not exert it self in any gracious act ex­cept the Lord blow on it; In all thy encounters with tempta­tions do as David did in his going out against Goliah, 1 Sam. 17.45. I come against thee in the Name of the Lord; It was Peters fault that he was confident in his own strength, that though all men shall be offended because of thee, yet will I never be offended, said he, Mat. 26.33. but in the hour of temptation his own strength failed him, Mat. 26.74.

Obj. Three causes why the chil­dren of God succumb in one temptati­on and stand in another. What maketh the strength of Gods children to abate in the hour of temptation, that at one time they resist great temptations, and at another time they succumb to lesser temptations; Peter at the voice of a silly Damosell denieth his Lord, but at another time before the Councill of Priests and Rulers confesseth him, notwithstanding all their threat­nings. Act. 4.

Answ. There be three Causes specially of this abate­ment.

1. A too deep sense of the evil feared in the creature, 1 or a vehement desire of the apparent good in the creature; Excesse [Page 350]of fear benums and oppresseth the spirits of men that it is not active to withstand the temptation, but becomes dull and passive to close with the temptation; Abrahams fear weakened his strength of spirit, and made him dissemble twice in the court of Egypt and Gerar; Davids fear weakened his courage, and made him dissemble and counterfeit himself mad before Achish King of Gath, 1 Sam. 23.13. And the ve­hement desire of good in the creature doth so exhaust the spirit that it becomes weak to resist the temptations, Rachels vehement desire after posterity exposed her to the temptati­ons of discontentment with her own husband, and of envy at her sisters condition.

2. 2 Vain confidence of our own wit, and dexterity to use and manage grace received, provokes God to suspend his assisting grace, and the supply of his Spirit for strengthening us in the act, as is evident in Peters weaknesse and yeelding to the tempta­tion in the denial of his Lord.

3. 3 Neglect of the means makes our strength to abate; Praier is a speciall means whereby we implore strength from God in an hour of temptation, Mat. 26.41. Watch and pray that ye enter not into temptation; When Moses held up his hands, Is­rael prevailed, and when he let down his hands Amalek pre­vailed, Exo. 17.11. So when we become negligent of prai­er, our corruption prevails, and we succumb to the tempta­tion; Neglect of praier is the obstructing of our intelli­gence and correspondence with heaven from whence only cometh our help in the hour of temptation; For our adver­sary the devil takes the opportunity to assail us when he per­ceives there is no entercourse between us and the Captain of our salvation, by praier from us, and by supply of the spirit from him; Neglect of hearing and reading the Word makes our strength to abate; The Word is the Sword of the Spirit, Eph. 6. and the man who hath no care to hide Gods Word in his heart is like a naked Souldier without his weapons ex­posed to the fury and violence of every temptation; The Word of God is both the seed of the new life, and the milk, whereby it is entertained, 1 Pet. 2.1, 2. when the chil­dren [Page 351]of God become negligent of hearing and reading the Word of God, they fall into a consumption of their spiritual vigour and strength, like young children grow­ing weak, and pining away by their abstinence from the breast.

It serveth for a ground of Exhortation; Ʋse 2 Seeing all our strength lieth in our head the Lord Jesus, Go to Christ for strength in new duties an new tempta­tions. Let us he stirred up to go to him for renewed strength in new duties and in new tem­ptations, and that upon these motives.

1. Because it is not in mans power to direct his steps in his bo­dily motion, Jer. 10.23. 1 farre lesse in his spiritual course to­ward heaven, which requires a more speciall help, and therefore with the Apostle 2 Thes. 2.17. we should pray that the Lord would stablish us in every good word and work.

2. 2 There is a necessity of a new supply of strength for every new act, because our understandings wax dimme, and therefore have need of a new touch of that eye-salve spoken of, Rev. 3.17. as prospective glasses are wiped, whenever of new we make use of them; So when ever we go to hear or reade the Word we have great need that the dimnesse cast up by our foul affections may be wiped away; and to pray with David, Psa. 119.27. Make me to understand the way of thy precepts: Our will and affe­ctions though sometime in former duties they be bend­ed and fixed, yet like the paces of a clock in a short time they runne out, and therefore in new duties we have need of renewed strength to get our stragling af­fections retired, bended upward and set on God and our duty.

Obj. Means to be used to obtain new strength. What means shall we use for attaining strength in an hour of temptation.

Ans. 1. Be humble under the sense of thy own weaknesse, 1 for God giveth this grace of strength to the humble; when a man is proud of his own strength the Lord in justice deserts him, and then both himself and others sees how weak the bottom is whereon he stands.

2. 2 Be not so much affected with the sense either of temptati­on or of thy own weaknesse, as with faith into the strength of Christ; By faith we draw strength from Christ; Faith in the Invisible God did strengthen Moses to overcome his tem­ptation from present and visible fears, Hebr. 11.27. Faith in Christ and hope of the rich recompence of reward strengthened. Moses to bear the reproach of Christ, Heb. 11.26.

3. 3 Praier is a speciall means to obtain strength from God, Psa. 138.3. In the day when I cried thou answeredst me, and strength­nedst me with strength in my soul; the Lord gave unto him a return of his praier by putting strength and courage in his soul to stand in the hour of temptation, 2 Cor. 12.9. Paul praied again and again, God heard him and perfected his strength in his weaknesse; Go to God for strength in the beginning of a Temptation. When Peter began to sink then he began to cry unto the Lord; The Disciples in the lake did not awake our Lord before the Ship was full of waves; Delay to run to God for strength in the beginning of a temptation makes it stronger and us weaker.

Here is ground of comfort and encouragement to a belee­ver trembling under the sense of his own weaknesse, Ʋse 3 Comforts against our wickednesse & the strength of temptations. and un­der the fear of strong and violent temptations; Comfort thy self with these following considerations.

1. Consider, thy Lord and head Jesus Christ hath an in­finite strength; 1 As he is of the same infinite essence with the Father, so he is of infinite strength with the Father, Jesus Christ our Lord is called the Almighty, Rev. 1.8. & 15.3. Out of this infinite strength thy Lord is able to fur­nish thee in a time of triall with proportionable strength against all the assaults of the devil on all hands; As thy ad­versary renews his force, so thy Lord can and will renew strength, 2 Corinth. 1.5. As the sufferings of Christ abound in us, so our consolation also aboundeth by Christ, 2 Cor. 4.16. For which cause we faint not, but though cur out­ward man perish yet the inward man is renewed day by day: Though affections may weaken the outward man, yet the [Page 353]inner man groweth in strength from day to day by a continu­ed influence from Christ his head; As our Lord is of an infi­nite so of an everlasting strength; He is Jehovah our righte­ousnesse, Jer. 23.6. and In the Lord Jehovah is everlasting strength, Isa. 26.4. his strength is not as Sampsons which de­parted for a time, but as he liveth for ever, so his strength en­dures for ever. Isa. 40.28. Hast thou not known, hast thou not heard that the everlasting God the Lord, the Creator of the ends of the earth fainteth not, neither is weary? Though thou faint and weary oftentimes under thy burthen, yet comfort thy self in this, thy Lord faints not, he wearieth not to bear thee up with arms of everlasting strength, he can strengthen thee by his spirit in the inward man, not only to patience for a time, but also to all long-suffering with joyfulnesse, Col. 1.11.

2. Consider the stiles he takes to himself, 2 He is called the rock whereupon beleevers are built and established, Mat. 16.18. A strong rock to defend; a high rock to which neither the power nor subtlety of hell can reach; a living rock fur­nished with all things necessary and comfortable to beleevers that in a day of trouble run to him, and abide in him; He is called the Captain of the Hosts of the Lord, Josh. 5.14. He hath a directing power over the good Angels to minister for thy good, and he hath a restraining power over devils and wick­ed men; He restraineth Satan from doing any thing against the life of his Servant, Job 2.6. He puts a hook in the nostriss of Senacherib, and forceth him to leave the pursuit of his peo­ple, Isa. 37.29. He restrained Laban from speaking an evil word to Jacob at the time he intended much mischief, Gen. 31.24. He restrained Abimelech from wronging Sarah, Gen. 20.3. The Lord Jesus Christ is called the Captain of our salvati­on, Heb. 2.10. As Souldiers take courage and strength from looking to their Captains leading them on against the E­nemy, so a beleever in a day of temptation looks to Christ and gets strength. Psa. 34.5. They looked unto him, and were light­ned, and their faces were not ashamed, Heb. 12.3. Consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your mindes: The look of faith [Page 354]to Christ doth strengthen a Beleever with comfort from the merit of his sufferings, that hath taken away the course and wrath which is the soul of suffering, and also doth strengthen a beleever from his example with pa­tience and submission to the will of God; for when he suffered he threatned not, but committed himself to him that judgeth righteously, 1 Pet. 2.23. It is a great com­fort in all our fightings to consider we have such a Ca­ptain, excellent in conduct; He will not put his new and untrained Souldiers to hard duties at the first; when he delivered his people out of Egypt, Exod. 13.17. He led them not through the way of the Land of the Phili­stines, lest the people should repent when they see the warre, and this leader was Christ, 1 Cor. 10.9. our skil­full and compassionate Captain puts not new converts lately come out of Egypt to hard trials at first, but after he hath trained them up in some bickerings against lesse temptations, he sets them out against the fierce assaults of Satan, the world, and the flesh; and when the sore trials come; Praise him in his wisedom that sent not the greater until he had trained thee up in lesser trials; And when thou comest to the Shock thy Captain will send a new supply, 2 Sam. 10.11. Joab could say to his Brother Abishai: If the children of Ammon be too strong for thee, then will I come and help thee; Much more maist thou be confident that thy elder brother the Captain of thy salvation will help thee against thy spiritual enemies that are too strong for thee.

3. 3 Consider, Thy Lord as he is able, so is he willing to strengthen and help thee; For his promise is the reve­lation of his will, Isaiah 40.31. They that wait upon the Lord shall renew their strength, in the Originall it is, They shall change their strength; Like Souldiers put on hard service and relieved by others, having order from their Commander in chief; So the Captain of our salvation Jesus Christ in time of a sore conflict sends forth his Spirit with a fresh supply of strength and comfort to the [Page 355]inner man, Isaiah 41.10. Fear thou not, for I am with thee, I will strengthen thee, yea, I will help thee, I will uphold thee with the right hand of my Righteousnesse, Psal. 37.24. Though a good man fall, yet shall he not be utter­ly cast down, for the Lord upholdeth him with his hand: The Prophet speaketh of falling into temptations, and tels us that it is the Lord that by his strength upholds up that we fall not under the power of temptation; though the temptation make an assault upon them, yet they fall not under it.

4. 4 Consider his practice in helping and strengthening his Servants in time of need, 1 Samuel 30.6. David was greatly distressed, for the people spoke of stoning him, but Da­vid encouraged himself in the Lord his God; By faith he recei­ved courage from God who hath promised never to fail nor to forsake; He strengthened his faithfull witnesse Stephen against the malice and persecution of all his An­tagonists; They were not able to resist the wisedom and the spirit by which he spake; he strengthened Paul in a time when many enemies appeared, but few or no Friends, 2 Tim. 4.17. No man stood with me, notwithstand­ing the Lord stood mith me and strengthened me; To this purpose much is spoken in the Martyrologies, and records of the strength and courage of blessed Martyrs wonder­fully supported amidst cruell torments to the astonish­ment of tormentors, and the admiration of all beholders; In the third persecution under the Emperour Hadrian, Faustinus and Jobita Citizens of the City of Biria suffered with so great patience and strength of spirit, that one Celicerius at the sight thereof cried out with these words, Verè magnus Deus Christian [...]rum, Verily great is the God of the Christians: In the eighth Persecution under Va­lerianus the blessed Martyr Lawrence being laid on a hot grate of Iron, after he had lain for some space boyling in the fire, supported by an extraordinary strength of spirit, he cried out, O Tyrant, this side is rosted enough, turn over the other: At the sight of his patience and courage a Romane Souldier then present was converted [Page 356]to the Christian Faith, and desired to be baptized of Lawrence; for which he was called before the Judge, was scourged and afterward beheaded; Tertullian in his Apo­logy for Christians saith, Tertullian. that their patience and courage in suffering, which Heathens and Persecutors called obstina­cy, was a reall and magisterial instruction of many in the Christian faith.

It serveth for Instruction; Ʋse 4 As we would have strength from Christ in a day of trial, 1 1. Seek his face and his strength. Psal. 105.4. Seek ye the Lord and his strength, seek his face evermore; seek first the favour of God, and reconci­liation in the blood of the Mediator, then maist thou be confident of strength and supply in an hour of tempta­tion.

Ob. But doth not the Lord protect even wicked men many times, though they be not reconciled to him?

Answ. The Lord grants unto them a general prote­ction in a time of outward troubles; as a Judge guarding and protecting a condemned malefactor from the violence of private avengers of blood, until the day he be brought forth to publick execution; but he protects those, with whom he is reconciled, by a special protection of grace, as a father doth his weak and sick children, until they be confirmed in health and strength: The Lord protects them sometimes from falling under the power of a temptation, and at other times if they fall, he restores them by repen­tance, that they lye not and live not under the bondage of temptation.

2. 2 As thou wouldst have strength to sustain thee, when ever God calls thee to a duty though hard to flesh and blood, Go about it with all diligence, decline it not out of fear of per­sonal weaknesse; if thou meet thy God in the way of obe­dience to his call, thy God shall meet thee with strength at the time of thy greatest need; Moses out of fear of weak­nesse at first declined that charge to speak unto Pharaoh, yet he no sooner went about it actively, but God furnished him with strength in the discharge of it: Stephen did not decline [Page 357]a dispute with men of contentious and violent spirits when God called him to it, and the Lord filled him with such a strong measure of wisedom that they were not able to an­swer him, Acts 6. according to that promise of our Lord, Luke 12.11, 12. When they bring you into Synagogues, unto Magistrates and Princes, take ye no thought, how or what ye shall answer, or what ye shall say: Our Lord doth not pro­hibit all premeditation of what we should speak, but only an anxious solicitude that perturbs the judgment, and dis­ables men in a day of trial, when men will trust nothing to a divine assistance, unlesse they be very strong in their stu­died preparations and defences: It is our best course to wait on the Lord, who in his own due time will give strength and comfort when our extremity is greatest; some Martyrs have complained heavily to God against themselves, for want of courage in the time of their imprisonment; yet in the day they were taken out to the place of execu­tion, they no sooner saw the fire, but incontinent they cried out with joy, venit, venit, the spirit is come, he is come.

Lastly, Ʋse 5 It serveth for Direction how to carry thy self after that in the Lords strength thou hast stood and with­stood a temptation, Directions to conquerors in any temptati­ons. or after thou hast done any service ac­ceptable to the Lord,

First, Give all praise to the Lord, and say with the Church, 1 Psal. 44.3. They got not their land in possession by their own sword, neither did their own arm save them, but thy right hand and thine arm, and the light of thy countenance, because thou hadst a favour unto them: Hast thou at any time resisted a strong and violent temptation? blesse God who girdeth thee with strength; it may be in these sad times thou maist say of thy self as Jacob said of his sonne Joseph, Gen. 48.23. The archers have sorely grieved thee, and shot at thee, and hated thee, yet praise thy Lord who gave strength and cou­rage to thy spirit, that thou maist say also from the ex­perience of Gods assisting and strengthening presence; Thy bow abode in strength, and the arms of thine hand were [Page 358]made strong by the hands of the mighty God of Jacob; It may be thou hast stood, when others by all appearance stron­ger then thou have fallen; blesse thy God who by his strength only made thee to differ from others in an hour of temptation: The weaknesse of God is stronger then men, 1 Cor. 1.25. Gods strength in his weaknesse is farre above the strength of moral abilities in men that are counted the able men in this world: It may be at one time thou hast resisted a mighty temptation, when at another time thou hast fallen fouly under the power of a lesser; blesse God in his strength, who makes thee to dif­fer from thy self, who art by nature weak and ready at all times to be carried about with every wind of tempta­tion.

2. 2 After God hath given thee some victory over any temptation, be not secure, but watch and pray that thou be not led into a new temptation: Satan watches for a new op­portunity from thy security or pride of thy former victory; he departed from the Captain of our salvation but for a season, Luk. 4. though he had no hope to prevail by his temptations; thou maist be sure though he be repulsed by thee at one time, and put from possession, yet thou canst ne­ver put him from obsession and molesting thee with as­saults; for he thinks so long as his correspondent thy cor­ruption is within thee, possibly he may get entrance and prevail: It was a good and seasonable counsel of the Prophet to the King of Israel after his late victory over the Assy­rians, 1 Kings 20.21, 22. The Prophet came to the King of Israel and said unto him, Go, strengthen thy self, and mark, and see what thou dost, for at the return of the year the King of Syria will come up against thee: So say I; Still strengthen thy self in the Lord, mark and observe the ap­proaches of temptation, thy enemy will rally his forces again, and come not only at the return of a new year, but at the return of a day, or a night, yea of an hour. Now unto him that is able to keep you from falling, and to present [Page 359]you faultlesse before the presence of his glory with exceeding joy; To the only wise God our Saviour, be glory and majesty, dominion and power now and for ever. Amen.

AS regeneration, and the beginning of sanctify­ing grace, so perseverance in grace received, Perseverance a peculiar priviledge procured by the death of Christ to the Elect. and the continuance of a renewed and gra­tious disposition in believers, is a special priviledge of the Covenant of grace procu­red to the Elect by the death of the mediatour Jesus Christ. Luke 1.73 74. In which words the grace of Justification in our delivery from all our spiritual enemies; The grace of new obedience (to serve the Lord) and the grace of perseve­rance (to serve him all the days of our life) are reckoned up together, as priviledges and benefits promised in the Cove­nant of grace, and confirmed by an oath of God to Abra­ham, and to all believers, his children according to the promise.

In the words we have two main points considerable: 1. The Author of Perseverance, In the words two points. he which hath begun the good work in you, will perform it. 2. The certaintie of Per­severance in the grace received; in these words, being confi­dent of this very thing.

The Author of their Perseverance and performing the good work of grace, is God, to whom the Apostle giveth [Page 2]thanks, vers. 3. for calling the Philippians to the fellowship of the Gospel, by preaching whereof, the Lord had be­gun in them a good work of grace, and of inward commu­nion with Jesus Christ. Doct.

Perseverance is the free gift of God alone, Perseverance the free gift of God. Hos. 2.19. I will betroth thee unto me for ever in loving kindness and in mercies. 1 Cor. 1.8. The Lord Jesus shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. Heb. 2.10. It became him in bringing many sons into glorie, to make the Captain of their salvation perfect through sufferings; Our election to glory is of Gods free love the decree, and actual sending of Christ to suffer for us, and in the end to bring us to that glory, is also of free love, Joh. 3.16. but we get a right and title to that glory only by the merit of his sufferings; by his Spirit he leads us in the way of Sanctification and brings us in the end to that promised inheritance; by his merit in our Justification we get jus ad rem, a title and claim to the heavenly inheritance; in our Sanctification and Perseverance we get the first fruits and the earnest; and when our Sanctification is perfected at the end of our life, we get jus in re, actual pos­session, and all this is through the merit of Christ, and the efficacy of his Spirit, for he is both the author and finisher of our faith. Heb. 12.2.

Reasons for confirming this doctrin are, Reasons. 1 1. As the new crea­ture of grace depends on God alone in the production & be­ing of it, for of him are all things, and we (to wit believers and renewed persons) are his workmanship created unto good works. Eph. 2.10. The new heart and the new spirit are his free gift, Ezek. 36.26. As the new Creature depends on God in the production and being of it, so also in the conservati­on and continuance of it; for as he upholdeth all things by the word of his power, Heb. 1.3. so by the power of his grace he keepeth the new creature, 1 Pet. 1.5. Ye are kept by the pow­er of God through faith unto salvation. 2 2. Our Lord and great High-priest in our behalf prayeth to the father for our perseve­rance, Joh 17.15. Father keep them in thy name and power; It were needless to pray unto God for perseverance, if it were [Page 3]not of Gods free gift, but of mans power to persevere; The Apostle also prayeth to God for it, 1 Thes. 5.23. I pray God your whole spirit, soul and bodie, be preserved blameless unto the coming of our Lord Iesus Christ. 3. 3 Thanks are given to God for the grace of perseverance. Iud. 24. 4 and by our thanksgiving we acknowledge him the Author of perseverance. 4. Because it is God alone who establisheth, and preserveth us in an hour of temptation, and so maketh us to persevere. 2 Thes. 3.3. The Lord is faithful, who will stablish you, and keep you from evil. Ʋse 1

This doctrine serveth for admonition, Let no man depend on his grace re­ceived. seeing God is the Author of perseverance, let no man rest on the beginnings of Sanctification as if grace once received or begun, Sanctifi­cation could preserve and continue it self; No, the creature cannot create it self, no more can it by its own power keep and conserve it self in a being; it is not the first gale and blowing of the wind that will continue a ship in her course, if the wind do not continue, there is no progress; There must not only be a begun, but a continued influx of water for continu­ing the motion of the Mil-wheel, so the breathings of the Spi­rit of God must be continued upon our souls; Otherwise we advance not in the course of Sanctification, notwithstanding our fair and specious beginnings; if the Spirit of God with­draw his breathing and influence, we are as a ship under sail, presently in a dead calm: As a musical instrument, though well tuned, soundeth not when the skilful player withdraws his hand: so a heart, though well set in the work of regene­ration by the finger of the spirit, yet in its actings cannot sound forth to the praises of his grace, if God with-hold his assisting grace: Yea the Angels, who stood not in the truth, and also our first Parent Adam received grace of God in a large measure, yet when it was left to their own keeping, they both lost it and themselves.

For Exhortation: Ʋse 2 when ever God calleth thee to renew thy duty of repentance, faith and obedience, Go to God for a new supply of grace. go to God for assistance, and a new supply of grace, 1. Because we are not able to guide our selves, and continue in a course of wel-doing without his assisting grace, Joh. 15.5. without me ye can do nothing: Jer. 10.23. It is not in man that walketh to direct [Page 4]his steps; Man cannot without a guiding and over-ruling providence set down one foot after another in his bodi­ly motion, far less in his spiritual course toward heaven and happiness. Psal. 73.23. The steps of a good man are ordered by the Lord. 2 2. Go to God for assistance, and for continuance of the work of grace in thee, because he hath promised to renew strength to them that faint. Prov. 8.20. I lead (saith the wisdom of the father) in paths of righteousness. Jer. 31.9. I will cause them to walk by the rivers of waters, in a straight war, wherein they shall not stumble; It is said, I will lead them with supplications; that is, in all the acts of piety, taking one special part of piety for all the duties there­of; This leading of us, and our perseverance, either in a gra­cious disposition or in actings, is all of his free and fatherly love, 3 for I am a father to Israel saith the Lord. 3. The dear children of God pray for this assisting and leading grace of God. Psal. 5 8. Psal 27.11. Teach me thy way O Lord, and lead me in a plain path. not only are we ignorant of the way of righteousness, and have need of the grace of faith and illumi­nation, but our will is froward, and our affections impo­tent, therefore there is a necessity they be set on God and his will, and then led by his assisting grace in the course of obedience. Psal. 119.5. O that my ways were directed to keep thy statutes. 4 4. Because the children of God (from faith into the promise, and their own experience of begun graces) have been confident of a leading and guiding grace in the course of Sanctification, Psal. 73.24. Thou shalt guide me with thy counsel, and afterward receive me to glorie: Psal. 23.3. He leadeth me in the paths of righteousness for his names sake. Psal. 5 48.14. He will be our guide even unto death. 5. There is a necessitie for thee to go to God for a renewed assistance, so oft as thou renewest thy duty, because our heart is verie unstable, soon and easily drawn away from thoughts of God, and our duty. Therefore we have great need to pray that our hearts may be established by grace, for continuing in gracious act­ings according to the good and acceptable will of God; And that we be not like unto some foolish strangers in their through-fare, taken up with the sight and esteem of some [Page 5]pleasant toys by the way, whereby they both spend their time and moneys that should have carried them forward to their own countrey, upon things unnecessary in the way; There­fore go to God for grace to settle thine heart upon himself and his goodness, and to keep it fixed and unmoved in the time of thy pilgrimage and through fare amidst the inveig­ling and intangling pleasures of this world, and pray with David that the Lord would uphold and establish thee by his free Spirit. Psal. 51.12.

Quest. Quest. What means must I use that I may persevere in a course of wel-doing. Answ. 1

Answ. 1. Consider the necessity of perseverance, Mat. 24.12, The means of perseve­rance 13. Because iniquitie shall abound, the love of many shall wax cold; but he that shall endure to the end, the same shall be sa­ved; he that endureth in love to God and to his truth, in a time wherein God is dishonoured, and his truth oppres­sed by iniquity and violence, the same shall be saved in the day of the Lord; as there is a necessity of perseverance in our active, so in our passive obedience and patient suffering the good will of God. Heb. 10.36. Jam. 1.12. Blessed is the man that endureth temptation. Heb. 12 7. If ye endure chastening, God dwelleth with you as with sons. 2. Set God and his word always before thine eys. Psal. 16.8. 2 I have set the Lord always before me, because he is at my right hand, I shall not be moved: when we set him before us in his rich and free mercy, in his almighty power and unchangeable truth, we are not moved in a time of temptation, to unbelief, de­spair or impatience. Psal. 18.21, 22. I have not wickedly departed from my God for all his Judgements were before me: he set Gods Judgements and Testimonies before him, as his rule, and this kept him from departing wickedly from his God, though the dearest of Gods children depart out of the way in much weakness, like as weak children going toward their father, may through a violent wind against them be driven from the straight path, yet they do it not out of wic­ked wilfulness; so in Gods children there may be a departure out of weakness from the course of godliness for a time, but never out of wickedness from the purpose of Godliness. 3. Entertain the fear of God in thy heart, 3 this is the golden [Page 6]bridle whereby God moderates and over-rules all affections. Jer. 32.40. I will put my fear in their hearts, that they shall not depart from me. 4 Phil. 2.12. Work out your salvation in fear and trembling. 4. Look before you to that rich recompence of reward: Our Lord for the joy that was set before him en­dured the cross, Heb. 12.2. So did Moses, for he had re­spect unto the recompence of reward, so did those worthies take joyfully the spoyling of their goods, knowing in them­selves that they had in heaven a better and an enduring sub­stance; upon this ground the Apostle in that place. Heb. 10.34, 35. exhorts them to perseverance in the faith, Cast not away therefore your confidence, which hath great recompence of reward.

When ever thou perseverest and standest in an hour of temptation, Ʋse 3 Give God the glory of our persc­verance. give all praise to God, for perseverance is his free gift; we cannot advance one step in the way of righteous­ness without his special conduct; Consider, Thy strength to stand in the hour of temptation is from God alone: It was his special help preserved Joseph under a great temptation: whereas David not having so great a temptation, fell under the power of it in the matter of Bathshebah; It may be thou hast at one time withstood a greater, when at another time thou hast fallen under a lesser temptation; Praise God who made the difference. It may be thou continuest in doing du­ties acceptable to God at such a time, when some of the chil­dren of God of greater knowledge and abilities then thou art, do fail in the performance thereof, acknowledge to the praise of the excellency of his grace, that this difference pro­ceedeth only from his special help and assistance: So did Paul, 1 Cor. 15.10. I laboured more then they all: Not I, but the grace of God with me. It may be in bearing the burden of crosses thou hast greater patience at one time under a great­er, then thou hadst at another time under a lesser burden: It may be thou endurest the spoyling of thy greatest worldly comforts with more patience then Jonah did the want of his gourd, bless God who giveth unto thee strength to stand un­der thy burthen. Remember thou bearest not the root, but the root thee: If thou become forgetful and ungrateful, thou wilt thereby provoke Gods displeasure, though thou were [Page 7]as godly as Hezekiah, 2 Chron. 32.25. Therefore after that thou in the strength of the Lord hast done any acceptable duty, or stood out in a time of tryal, retire thy self, and in secret upon thy knees give all praise to God: this is the way to be helped in a new exigent: Ingratitude will weaken thy confidence at another time of thy great necessity of Gods help: Thou wilt not have a heart or face to go to God for help, conscience of former ingratitude doth fill the heart with diffidence: A sick patient, who proves ungrateful to his Physitian for his pains and help toward his former recovery, in a new fit of sickness hath not a face to go to him: As of ingratitude, so beware also of self-reflecting, and sacrificing to thine own abilities, as if by thy own strength thou hadst overcome a temptation, done a duty, or born a cross: This pride and self gloriation provokes God to desert thee at ano­ther time that thou mayst be humbled, and learn to glory on­ly in the Lord, and in the power of his might: Therefore let all flesh be silent before him, and let him that glorieth, glory in the Lord, who is only to be praised, for of him, through him, and for him are all things, to whom be glory for ever, Rom. 11.36.

The other main point to be considered, Point 2 is the certainty of perseverance, in these words Being confident that he will per­form the good work in you until the day of Jesus Christ; Be­fore we raise the doctrine, some things would be cleared in the text. 1. What is meant by the good work. 2. What is meant by performing the good work until the day of Jesus Christ, which is his second coming, Luke 17.24. 1 Thes. 5.2. Is not the work of our Sanctification perfected at our death? What is meant by good work. how then is it said, God will perform it until the day of Christ? Answ. I answer to the first; by good work is meant a communion with Christ in the graces of his spirit, wrought in us by the Spirit and word of promise; Of this good work the Apostle speaketh in this Chapter, vers. 5. their fellow­ship in the Gospel. To the second I answer, What is meant by performing it. the word ren­dered [perform] signifieth the bringing to an end a work al­ready begun, as a house already founded, is perfected when the topstone is put on. Heb. 8.5. So the performing of the [Page 8]good work, is the bringing of the work of Sanctification un­to the term of perfect sanctity, and purity in a gradual and absolute conformity to the will of God in the estate of glo­ry; To the endeavours whereof we are exhorted: 2 Cor. 7.1. Having therefore such promises, let us cleanse our selves from all filthyness of the flesh and spirit, perfecting holiness in the fear of God; It is true, the work of Sanctification in re­spect of our soul, is perfected at the hour of death, because no unclean thing can enter into Heaven; No infirmity, no spot comes there, we must be perfectly cured of that heredita­ry leprosie of sin, before we can come within the camp of that triumphant Israel, corruption cannot inherit the incorrup­tion of glory: But the whole suppositum and person consist­ing of soul and body is not perfected until that glorious day of Jesus Christ; Though the souls of the godly immediately after their parting out of the body be perfectly sanctified, and admitted to behold the fathers face in glory, yet the body being laid in the dust, is not restored from that state of cor­ruption, nor perfected until the day of Christs second coming, which is called the day of restoring all things, Acts 3.21. at which time the good work of Sanctification begun here in soul and body, will be absolutely perfected in both.

A renewed man, Doct. in whom God hath begun the good work of Sanctification, Renewed persons cannot fall totally from grace. cannot fall totally from the state of grace, but persevere therein to the end of his life; for the Apostle is con­fident that God who hath once begun the good work in them will perform it until the day of Christ; before I confirm this doctrine, two questions would be answered. 1. What is un­derstood by persevering in grace. What is un­derstood by persevering in grace. 2. How perseverance, be­ing a thing to come, is said to be certain. Answ. I answer to the first; the word grace is taken ordinarily for Gods free fa­vour, for that giving grace, from which, as the fountain, doth flow, through the merit of our mediatour, all spiritual bles­sings: It is so taken Eph. 2.8. by grace are ye saved, Rom. 3.24. being justified freelie by his grace. It is also taken for the grace that is given, which doth flow from the fountain of free grace and love. Ioh. 1.16. Of his fulness have all we received, and grace for grace: Such graces are faith, hope, [Page 9]Love, and other saving Graces of the Spirit; There is a perseverance actual in the exercise and actings of holy duties: Act. 2.42. They continued stedfastly in the Doctrine of the Apostles. And there is (to speak so) an effectual perseverance in respect of a settled inclination and disposition to holy duties, though there may be some remitting in, or intermitting of the acts and exercise thereof; such is our perseverance in prayer. Eph. 6.18. Col. 4.2. Praying alwaies, as a Musical instrument well tuned by the hand of the skilful Musitian, though it be not al­wayes plaid on, and giving out a sound, yet it is s [...]ill well tuned. So this inward disposition and frame of Spirit unto holy duties, remains fixed in the children of God, even in their failings, in their coming short, and imperfections about holy duties. Rom. 7.19. The good I would do, I do not; though he did not act and exercise the commanded duty, yet at the same time he persevered in an holy disposition and inclination of will to the duty.

To the other question I answer; How perse­verance in grace is said to be cer­tain. A thing to come is said to be certain two wayes. 1. In respect of Gods Decree, and this is the certainty of Immutability, because Gods Decree, counsel and purpose is unchangeable. Heb. 6.17. Thus it was certain that our Lord should be delivered unto death, because it was so determined in the eternal counsel of God, Act. 2.23. Him being delivered by the determinate counsel and foreknowledge of God. 2. A thing to come is said to be certain in respect of Gods fore-knowing and revealing that such a thing shall be; This is the certainty of infallability, be­cause Gods knowledge is infallible. Thus it was certain that Judas should betray our Lord, because our God in his permis­sive Decree foreseeing it would be, revealed the same in his Word; the perseverance of renewed men is certain in both re­spects; first in respect of Gods Decree. Rom. 8.30. Joh. 6.39. Next in respect also of Gods revealed Will, concerning their perseverance. Ioh. 10.28. I give unto my sheep eternal life, and they shall never perish, neither shall any man pluck them out of my hand. Iohn 6.39. This is the Fathers will, that of all which he hath given me I should loose nothing.

The Doctrine of a renewed man his perseverance in Grace, [Page 10]and the certainty thereof is proved from Scripture; Proofs of the perseve­rance of the Saints. first he is continued in the loving kindness of the Lord, and so perseveres in an estate of free Grace and favour with God; for whom he lo­veth once with that love of complacency, 1 as his children in Christ, he loveth them to the end, Ioh. 13.1. It is true, he is displeased with them when they offend, as a loving Father with his chil­dren, and chastisech them, yet will he not consume and destroy as a Judge in his wrath. 2 Psal. 89.31, 32. Psal. 99.8. Ierem. 46.28. Next the renewed man perseveres also in the Grace given and received; the stock of Grace infused is never to­tally lost, Faith, Hope, and Love remain in the habit and root, though in an hour of temptation the act and fruit there­of may intermit and fail. Iohn 3.36. He that believeth in me hath everlasting life; It is not said, he shall have, but in respect of the infallible consequence of eternal life to Faith in Christ, Eternal life certain. It is said in the present tense, he hath eternal life; E­ternal life is certain in the Promise, because God is Faithful, who hath promised eternal life to every one that believeth in Iesus Christ; 1 2 It is certain in the earnest, because Faith is an earnest of the Spirit: and the Faithful Lord who giveth the ear­nest of Grace in this life, will certainly give the summe of Glory in the other, for Grace is the earnest, and first fruit of Glory; Iohn 4.14. Whosoever drinketh of the water that I shall give him shall never thirst, but the water that I shall give him shall be in him a well of water springing up into everlasting life; if Grace received could be lost, and dried up wholly, like the winter brook in drought of Summer, then should it not spring up unto everlasting life. But as it is observed in aquae­ducts, the water will ascend so high as the place is from whence at first it did descend; even so this water of life, saving Grace, as it descends from heaven, it carries the soul a long to heaven, for it springeth up (saith our Lord) unto everlasting life; This truth is also evident from Ioh. 3 6.37. Him that cometh un­to me, I will in no waies cast out; by coming to Christ is mean­ed our believing in him, as is evident by comparing verses 64, 65. Therefore a true Believer in Christ is never cast out from him, but doth persevere unto the end.

Obj. Obj. It is true (say some) Christ casteth him not out, but [Page 11]he may steal away his own heart by Apostacie from Christ, and so cast out himself; To this I answer, first, Answ. 1 if the Shepheard of Israel, and great Bishop of our souls did sleep or slumber, his sheep might steal away, wander and perish in their errors, but he is vigilant over all his flock, he is not like that Keeper, 1 King. 20.39. While he was busie here and there, he lost tho man committed unto his keeping; The Shepheard of Israel slumbers not, his eyes are alwayes upon every one of his flock, The crector of the ends of the earth fainteth not, neither is weary. Isa. 40.28. he leads them in great compassion and wis­dom. Isa. 40.11. He shall gather the Lambs with his arm, and carrie them in his bosom, and shall gently lead those that are with young: he pittyeth us in our infirmities, and will not suffer us to be tempted above that we are able. 1 Cor. 10.13. Though the great Shepheard of our souls in his wisdom suffer his little flock to wander in an hour of darkness, to humble them with a sight of their own sillyness and weakness, who hath nei­ther wit nor strength to keep themselves, yet he hath a watchful eye over them in their wanderings: he looked upon Peter with an eye of Pitty and Power, to bring him again by repentance, after he had departed by a foul denyal; he suffers not his own sheep to wander out of the sight of his mercy, he sendeth out after them the Spirit of conviction and contrition; he makes their barking conscience like the Shepheards Dog, to pursue and turn them from their wanderings. 2. 2 Moreover if any of the slock of Christ could so stealaway, that they should perish in their sins and errors: Then Christ himself should cast them out, which is contrary to his gracious and faithful Promise; for such a disserting of them, to go on and perish in their errors, were a casting of them out of his care and Protection; but our gracious Lord saith, Him that cometh to me, I will in no wayes cast out, neither directly nor indirectly, by suffering them to run on in the way of perdition.

Reasons from Scriptural Truths, Reasons: do also confirm the truth of this Doctrine. 1. From the certainty and stability of election; 1. The sta­bility of Election. Math. 24.24. There shall arise false Christs, and false Pro­phets, and shall shew great signs and wonders, insomuch, (that if it were possible) they shall deceive the very Elect. 2 Tim. [Page 12]2.19. The foundation of the Lord standeth sure. It is not pos­sible for those he hath elected in his unchangeable purpose, to fall away totally and finally; but so it is that a sound Believer is elected of God, Iohn 6.37. All that the Father giveth me, shall come to me; all whom the Father elected to Glory, and giveth to the Mediator, that by the Merit of his death they may be brought unto the possession of that decreed glory, all such sometime are made believers in Christ; so likewise all who come to Christ and believe in him, are given of the Father, and elected: There is a reciprocation betwixt election and be­lieving, as betwixt the cause and necessary effect. Act. 13.48. As many as were ordained to eternal life believed. To ex­pound this place of a natural disposition and inclination for eternal life is Pelagianism, and a violating of the text; of such misinterpreters I say as Augustin contra Adimant; S. Augustin. if they do it out of ignorance, there is nothing more blind: and if they do it out of knowledge, there is nothing more wicked.

2. 2. Gods Power. Reason is taken from the power of God: Those who are kept by the power of God cannot be lost, for there cannot be a greater power to pull them out of the hand of infinite and Al­mighty power: but so it is that Believers are kept by the power of God, 1 Pet. 1.5. They are kept by the Father. Ioh. 10.29. By the Son. Ioh. 10.28. And by the holy Ghost dwelling in them, and keeping the house where he is lodged. Rom. 8.11. all the three blessed persons have one common care to pre­serve Believers.

3. 3. The My­stical Union with Christ. Reason is taken from the mystical Ʋnion of a Believer with Christ; Those who are once in Christ cannot perish, but do persevere in Grace to the end. Rom. 8.1. There is no condemnation to them that are in Christ Iesus; but believers are in Christ, and Christ is in them; he dwelleth in their hearts by Faith, Eph. 3.17. he is the Saviour of his Mystical body. Eph. 5.24. A strong man will not suffer any of his members to be taken from him, and our Lord is the stronger one, Luc. 11.22.

Obj. Obj. But if a member of the natural body through its own corruption doth rott, a man willingly suffereth it to be cut off from the body; so a man, though once a member of Christs [Page 13]Mystical body, may through his own prevalent corruption be cut off from Christ, and perish for ever.

Answ. There is no question, Answ. but even the renewed mans inbred and indwelling corruption, if not restrained and overpowered by the Grace of God, might carrie him far away from Christ; but if any man could hinder that corruption to grow and pre­vail in his body, or if he could restore a corrupt and defective member, would he be so unnatural to the members of his own body, as to suffer them to perish? but so it is that our head, the Lord Iesus Christ is able not only with mercie and strength of Grace to prevent the decayings of his Mystical members, but also by the Grace of Repentance to restore them, when their falls do disjoynt and dislocate them, not from the body, but from a lively and vigorous motion in the way of common duties, with other believers that stand firm; thus he restored David and Peter after their failings; the corruption of such Members is not desperare and incurable; The Union of a Believer with Christ, is compared to that betwixt the husband and the wife, Eph. 5.23. the Believer is espoused to Jesus Christ; by Faith we give our consent to him, when we say with heart and mouth as the Spouse, Cant. 2.16. My beloved is mine, and I am his; It is the duty of the husband to use his utmost endeavours for protecting his wife from perishing; David took no rest, until he had rescued his wives out of the hands of his and their ene­mies, 1 Sam. 30. But our Lord and husband Iesus Christ sur­passeth all men, both in affection and power for the protecting of his Spouse; Therefore one espoused into him, cannot fall away finally; for the relation is perpetual; he is a Lord and husband for ever of his Spouse: To wit, the Church of Believers. Obj.

Obj. Although this or that person once espoused to Christ, may fall away finally, yet Christ hath a Spouse still; to wit other Believers who persevere.

Answ. Answ. The Spouse of Christ is made up of so many indivi­dual persons, and if those one after another may perish, then were it possible that the whole might perish, for the whole subsists and is preserved in the particulars; and so it were possible that the Lord Jesus Christ might be a King [Page 14]without Subjects, a Shepheard without a flock, a Head with­out a body, and a Husband without a Spouse.

Obj. Obj. It is true, so long as a soul remains espoused to Christ, it cannot perish; but when men divorce themselves from Christ by unducifulness and impudent lewdness in sinning, they are no more his Spouse.

Answ. Answ. 1 1. A soul once espoused to him, is never divorced from him; It is true, in that great day there will be a separati­on of hypocrites, who gave their names but not their hearts to him; Then will the Lord say to them, depart from me; It will not be a divorce, but a nulling of their counterfeit commu­nion with Christ: Then will he declare there was never a consummate marriage betwixt him and them; No union nor communion in the Spirit: Then will our Lord disclaim them before man and Angel, saying, I never knew you, Math. 7.23. he never knew them so, that he approved them for his own people; But a soul receiving Christ by Faith, and once united to him, will never be separate from him. Rom. 8.35. Whosh all separate us from the love of Christ? 2 &c. 2. Our Lord and Husband keepeth the heart of his Spouse in a dutiful affection to himself; If a husband were able to restrain the affection of his wife from strange lovers, he doubtless would, and should do it, that in so doing he might prevent all cause of divorce; but our Lord hath promised in the Covenant of Grace, to over-aw our hearts by his fear, that we turn not away in our hearts from him after strange lovers, Jer. 32.40. I will put my fear in their hearts, 3 that they shall not depart from me. 3. It is true, the sins and gross failings of regenerate men do for a time inter­rupt a communion in the sense and comfort of our Lords love, and of their own peace and joy; Then their Lord and husband frowns upon them, withdraws the light and comfort of his coun­tenance; as an husband greatly displeased with his wife doth estrange himself for a time from her; So the Lord hides his face for a time from them, yet their sins do not turn off his heart from them. Psal. 89.32, 33. I will visit their transgression with the rod, nevertheless my loving kindness will I not take utterly from him; yea he invites them to repent, and not­withstanding [Page 15]their soul miscariages, he promiseth to receive them. Ier. 3.1. Thou hast plaid the harlot with many lovers, yet return to me again saith the Lord.

The fourth Reason is taken from the efficacy of Christs Prayer, and the gracious acceptance it had alwayes with God, Reas. 4 The efficacy of Christs Prayer. in the behalf of Believers: Those for whom our Lord did pray that they might persevere to the end, such do certainly persevere, because the Father heareth him alwayes, Iohn 11.42. But our Lord prayed for perseverance to Believers. Iohn 17.15. I pray that thou shouldest keep them from the evil of the world; For this he prayed not only in the behalf of the Apo­stles, but also for all who should believe in his Name. Ioh. 17.20.

The fifth Reason is taken from that inviolable conjunction of the links in that golden chain of salvation. Reason. 5 The links of the chain of salvation in­violable. Rom. 8.30. Whom he called, he justified, and whom he justified, them he also glorified; from hence we have this reason; Those whom God will glorifie in heaven, do certainly persevere to the end: such as are once justified will be glorified; for the Apostle to declare the certainty hereof, expresseth it in the time past, say­ing, he hath glori [...]ed, as the like expression of a thing certain is found. 1 Ioh. 3.14. We have passed from death to life, be­cause we love the brethren.

The sixth Reason is grounded on the Believers victory over the world, he that overcometh the world, Reas. 6 falleth not away from the state of Grace, because he could not fall away ex­cept he were overcome by temptations in the world; But a re­generate man overcometh the world; Rom. 8.37. 1 Ioh. 5.4. It is a ridiculous exception to say the regenerate man is not overcome of the world so long as he is a Believer, for that were asmuch as to say, whosoever is born of God is not overcome of the world, so long as he is not overcome, which were a Tauto­logie; If a Believer could become an Unbeliever by the pre­valent temptations of Sathan from the world, then should he be overcome of the world, contrary to that assertion of the Apostle 1 Ioh. 5.4. This is the victory that overcometh the world, even our Faith. It is true, Tertullian. (as Tertullian saith) the re­newed man is subject to many infalls of temptations from the world, and to daily out-fall from indwelling corruption, yet in the [Page 14] [...] [Page 15] [...] [Page 16]end the Believer in the strength of our Lords Grace doth pre­vail. Rom. 8.37. In all these things we are more then Con­querours through him that loved us.

The seventh and last Reason is taken from that inseparable connexion betwixt adoption, Reas. 7 Adoption and the in­heritance in­seperable. and the heavenly inheritance: Those who are designed heirs of eternal life, do persevere in Grace to the end; But so it is that regenerate men being adopted Sons to God, are designed heirs of eternal life. Rom. 8.17. Gal. 4.17. If a Son, then an heir of God through Christ.

Obj. Obj. It is true (say some) so long as they remain Sons, they have a right to the inheritance, but they may fall from the estate of Adoption, and so be disinherited.

Answ. 1. That one who is once a Son, may afterward fall from the estate of Adoption, Answ. 1 is expresly contrary to that of our Lord; Ioh. 8.35. The Son abideth in the house for ever: But if he could fall from the estate of Adoption, he could not abide in the houshold of Faith, which is Gods special dwelling-place on earth. 2 2. True it is, some Fathers have disinherited lewd and unworthy Sons; But I dare boldly say, if it had been in the power of those Fathers to qualifie their Sons for their inheritance, they would not have disinherited them, but rather made them meet for it; Now our heavenly Father maketh his children meet for their heavenly inheritance, Col. 1.12. Giving thanks unto the Father, who hath made us meet to be partakers of the inheritance of the Saints in light, and 1 Pet. 1.5. The inheritance is kept in heaven for us, by the eternal counsel of God, and we are kept on earth for it, by the power of his invincible Grace, leading us through a world of temptations, 3 into the possession of our inheritance. 3. There would be a difference put betwixt those three, to wit, the filial relation, the filial disposition, or affection, and the filial beha­viour, or conversation; daily sad experience convinceth, that the children of God do not alwayes persevere in a filial beha­viour, and conversation; their works are sometimes the works of darkness, no less lewd and hainous in the matter of fact then the sins of wicked and unregenerate men: yet their filial af­fection remains, they never become haters of God; yea, I grant even their filial affection will be sometime much weaken­ed [Page 17]in the Degrees of it by worldly objects; as variety of ob­jects weaken the beams of our sight by dividing them, so our affection to God is diverted and much weakened by things sensible and worldly: Though there may be, and oft-times falls out an intermission of filial conversation, and a remitting of filial affection, yet the filial relation abideth for ever: Relatives admit not a more and a less; a Father is not more a Father at one time to his Son, and less at another; he is a Father to him alike in respect of relation when he is in health, and when he is in sickness; when he doth well, and when he doth evil: Though the communication of his favour may admit a more and a less; The Prodigal Luk. 15. be­haved himself lewdly and basely, yet the relation remained still; I will go (said he) to my Father; and the Father ac­knowledged him for his Son, ran to him, fell on his neck and kissed him; it was no wonder to see Jacob fall upon the neck of a Joseph, and kiss him: but to kiss a Prodigal, is a mysterie of rich mercie and free love: Our heavenly Father loveth repentance, the work of his own hands, wherever he sees it; It is true, renewed men deserve by their sins to be disinherited, as the Prodigal humbly and truly acknowledged, I am not worthy (said he) to be called thy Son; but their sins do not effectually disinherit them, which effective disinheriting is hindred by Gods rich mercie in his unchangeable love, in the intercession of Christ, and in the operation of the holy Spirit renewing repentance in them, whereby their course of sinning is broken off, and their wonted peace and comfort in God restored to them: Augustin. To this purpose speaketh Augustin well, lib. de corrept. & grat. ca. 12. Therefore help was pro­vided for the infirmity of mans will, that it should be acted by Divine Grace in an indeclynable and unseparable manner. And so although it be infirm, yet it should not fall away, nor be overcome with any adversitie.

As for the use of this Doctrine, Ʋse. 1 it serveth for refutation of that comfortless Doctrine of Papists and others, Refutes the Doctrine of the Aposta­sie of Be­lievers. who af­firm that a man renewed and in the state of Grace, may fall totally and finally from the Grace of Justification; It is true, some appearing members of Christ in respect of an outward [Page 18]communion in a visible Church, may fall totally from the out­ward communion, and will be declared in that day of the manifest revelation of Gods wrath, never to have been in an inward communion with Christ, and in acceptation with God, Math. 7.22. he will say to them, I never knew you, nor ap­proved you for mine; Then will they be cast as brambles into that unquenchable fire. Ioh. 15.2. Every branch in me that beareth not fruit. I take away; They were in him only by appearance, like those branches painted by Zeuxis, that had neither sap, smell, nor fruit; so worldly hypocrites smell not of Christ and his oyntments, but of the earth, and of self-seeking; They are enemies to the Cross of Christ, refusing to bear it in a time of persecution, resisting the preaching of it, and not laboring for any inward mortifica­tion of the flesh and lusts thereof. Philip. 3.18, 19. They are without that sap of the oyl of charity toward God and their neighbour, they serve not one another in love, but seek their own things, and serve their own belly. Rom. 16.18. They are also without the fruits of true holyness and righte­ousness, having a form of Godliness, but denying the power thereof. 2 Tim. 3.5. using their Christian liberty for a Cloak of maliciousness; and doing all their works that they may be seen of men; It may be said of them, as of Israel, Hos. 10.1. Israel is an emptie vine, he bringeth forth fruit unto himself; and as it was said of Ephraim, Hos. 12.1. Ephraim feedeth on winde; the hypocrite and the counterfeit Professor feedeth and delighteth himself on the winde of humane ap­plause, but not on the testimony of a good conscience, which studyeth in all things to approve it self to God, and com­mend it self to the consciences more then to the humors, and inordinate affections of men; after the example of Paul, 2 Cor. 4.2. Commending our selves to every mans conscience in the fight of God.

Obj. Obj. Is it not said, Heb. 6.4, 5, 6. That men sometime en­lightned, & who had tasted of the powers of the life to come, may possibly fall away? but such men were renewed by illumi­nation in their understanding, & heavenly tasts in their affe­ctions, therefore it appears that renewed men may fall away totally and finally from the state of grace.

Answ. For clearing that place of Scripture, Answ. I would offer these considerations. 1. Heb. 6.4, 5, 6. opened and cleared. The Apostle speaketh of men baptized and initiated into the mysteries of Christian religion. because in these times men were both before and after baptism cate­chized in the grounds of Christian faith; 1 whereas it is or­dinarily rendered. Heb. 6.4. It is impossible that those who were once inlightened, &c. The Syriack translation hath it, it is impossible for them, qui descenderunt ad baptismum, who did go down into the water of baptism: and it is well known that the ancient Doctors of the primitive Church call bap­tism [...] illumination, because by the doctrine of baptism men were instructed and illuminated with the knowledge of the mysteries of the Christian, saith Iustin. Apol. 2. pro Christ. Justin. [...]. This laver is called illuminati­on, so that by illumination it may be said the Apostle under­stands baptism and the doctrine thereof; and by their tasting, that their hearts and affections were for the time affected with the newness and pleasantness of the Christian doctrine: No doubt, but men having no more then the common gifts of a general illumination, and a transient motion in the heart, may fall away from their outward profession, and from that inward general disposition toward Christ and the Chri­stian faith. 2. 2 Differences betwixt the unrenewed, and renewed man, in 1. Know ledge. Consider there is a wide difference betwixt the illumination and tasts of a renewed man, and the illuminati­on and tasts of the man unrenewed. 1. The unrenewed man his illumination is a common gift of the spirit and may be lost: It is only a bare assent to the truth revealed: but in the man renewed, his knowledge and assent to the truth is joyned with an high estimation of the truth. Psal. 119.72. The law of thy mouth is better unto me then thousands of gold and silver. Phil. 3.8. I count all things loss, yea but dung in comparison of the excellent knowledge of Iesus Christ my Lord: in the man unrenewed, his knowledge of Christ, and divine mysteries is all speculative and discoursive, like the knowledge a man hath of a remote countrey, only by the Map; but the renewed mans knowledge is experimental and practical, like the knowledge a man hath of a countrey wherein he hath pain­fully [Page 20]travelled; The ways of God are in his heart, Psal. 84.5. The Law of God is in his heart, the unrenewed man his knowledge is without love and obedience in his will to God and his word: Ezek. 33.31. They sit before thee as my people, and they hear thy words, but they will not do them: It is not so with the knowledge of a renewed man: it is joyned with love, obedience, and practise: Psal. 119.11. I have hid thy word in my heart, that I should not sin against thee. Psal. 119.104. Through thy precepts I get understanding: Therefore I hate every false way. As there is a great difference betwixt the il­lumination of the renewed man, and that of the man unre­newed, 2. Tast. so it is in their tasts: In the unrenewed man the tast of things spiritual is superficial, like a Gargarism in the mouth: but in the renewed man his heart is deeply affected with the precious promises, like a strong cordial, the vertue and strength whereof abides in the heart. Psal. 119.16.2. I re­joyce at thy word as one that findeth great spoil: The tast in the man unrenewed is dull and ineffectual: but in the man renew­ed it is quick and operative: it provokes and encreases his spi­ritual appetite for more of God: and makes him more dili­gent in the use of the means of salvation, 1 Pet. 2.3. Desire the sincere milk of the word, if so be ye have tasted that the Lord is gracious: their tast of the Lords favour encreaseth their desire after the word, like babes that have tasted of the milk in the brest, become more eager in their desires after it: in the renewed man, his tast of spiritual blessings, and of the fatness in the Lords house doth blunt his tast and affection to sin and worldly pleasures, as the tast of that excellent and rarest wine, made by our Lord in Cana, Joh. 2. did so affect the tast of the guests, that in comparison of it they esteem­ed little of the former wine they had tasted: A lively tast of the sweetness of Christ doth make the pleasures of sin bit­ter, and doth make our most lawful pleasures in the world but unsavory and gustless in comparison of it; Paul reckons his prerogatives worldly, but loss and dung in comparison of the knowledge of Jesus Christ his Lord. Philip. 3.8. but the man unrenewed still retains the old sent of his sins, like Moab, [Page 21]whose sent was not changed, Ier. 48.11. Like those of whom Ezekiel speaketh in his time, Ezek. 33.32. With their mouth they shew much love; and they are affected with the Preach­ing, as one with hearing a pleasant voice, yet their heart goeth after their covetousness: The renewed man is so affected with the sense of God and his goodness, that he breaths out the praises of God, whereby others may be also moved to seek after God, and to tast of his loving kindness. Psal. 34.8. O tast and see that the Lord is good. Psal. 66.16. Come and hear all ye that fear God, and I will declare what he hath done for my soul; But the unrenewed man is not so deeply affected with it, that either he seeks more of it himself, or inviteth others to tast of it. 3. The place alledged, 3 in the Judgement both of Antient and Modern Interpreters, is understood of such per­sons as do sin against the holy Ghost, by a total Apostasie from the Christian Faith, and a wilful opposition to it out of exceeding malice: But the sin against the holy Ghost is not committed by a man renewed. 1 Ioh. 5.18. We know that whosoever is born of God, sinneth not. To wit, that special sin spoken of vers. 16. for the which a man should not pray in the behalf of any guilty thereof.

Obj. Obj. That Doctrine of the certainty of perseverance in a state of Grace, opens a door unto carnal securitie and li­berty: for if it be so, then a man once renewed, needeth no more trouble himself with using the means, seeing it is cer­tain he shall persevere.

Answ. Mans corruption, like the Spider, Answ. The Do­ctrine of per­severance, opens no gap to licentious­ness. sucketh poyson out of this pleasant and sweet flour of Christian Doctrine. Mans corruption may take the occasion, but this truth giveth it not: Thus the comfortable Doctrine of free-Grace was abused by carnal men, for a Cloak to continue in sin. Rom. 6. and the Grace of God was turned into wantonness. Iude Ep. v. 4. Thus the spotless Law of God forbidding all sin, is through mans corruption made an incentive to sin. Rom. 7.8. But the mercie and wisdom of God in this Doctrine is ju­stified of her children; the renewed man, as he believeth the certainty of perseverance in the state of Grace, so doth he believe the means for persevering must and should be follow­ed, [Page 22]and therefore his Faith of the certainty of perseverance will not make him secure, but active in following the means; Elijah knew certainly it would be rain, for God had revealed it, & yet he used prayer as a means appointed of God for ob­taining every good thing. 1 King. 18.1.42. the sound Be­liever will make conscience of the means, he will obey that, Philip. 2.12. Work out your salvation with fear and trembling: which is not a fear or doubting of Gods performance of the begun work of Grace, but a fear of his own weakness, with a solicitous care in using the means: The sound Believer doth believe that gracious promise of our perseverance. Ioh. 10.28. None shall pluck my sheep out of my hand; and yet he will make conscience of that warning. Math. 26.41. Watch and pray, that ye be not led into temptation; he believeth that of Peter, 1. Ep. 1.5. Ye are kept by the Power of God: and he ma­keth conscience also to obey that 1 Pet. 4.7. Be sober and watch unto prayer; The renewed man believeth, that accor­ding to our Mediators Prayer, the Father will keep him in his name and power, and will preserve him from the evil of the world. Ioh. 17.11, 15. Yet he maketh conscience also to obey that of Iude, vers. 21. Keep your self in the love of God; of that 1 Ioh. 5.18. He that is begotten of God, keepeth him­self, and that wicked one toucheth him not; and while he stands in a time of inward and outward peace, he maketh conscience of that warning 1 Cor. 10.12. Let him that think­eth he standeth, take heed least he fall.

This Doctrine serveth for admonition both to men unre­newed, Ʋse. 2 Admonition to persons unrenewed. and to those that are renewed. 1. For men unrenew­ed, let not such flatter themselves, as if they were in an estate of Grace, and sure to persevere therein, because they have a common Grace restraining them for a time from the out­ward act of sin before the world; wicked and reprobate men have had the like, and have also lost it; wicked Ioash out of respect to good Iehosadah; and cruel Herod, out of awful fear of Iohn the Baptist, refrained themselves from some sins. 2 Chron. 24.2. Mar. 6.20. let not such men rest on a fair outward profession, and an outward communion with holy and sound Believers, that may be lost; Demas [Page 23]for a time shined in the Apostolick Church, being a fellow Labourer in the Gospel with Paul, and numbred amongst the faithful servants of Jesus Christ. Philem. Ep. 24. but in a time of persecution, like a fierie exhalation and shot-star, he disappeared and fell away to embrace the present world, and conformed himself to the fashion thereof; hypocrites and temporary Believers, like Stage-players, to please them that look on, can soon put on and put off a form of Godliness. 2 Tim. 4.10. neither let them rest on some eminent gift en­abling them for a particular calling or employment: Iudas had that, and many other reprobates. Math 7.22. such a common gift and ministerial Grace may be lost: Saul had the Spirit and gift of Government, and he lost it: 1 Sam. 16.14. Moral and Civil men, though unrenewed, may have a continuance of Civil and Moral Gifts, a large measure of literal knowledge, and an honest worldly conversation for a time. 2 Pet. 2.20. They have escaped the pollutions of the world through the knowledge of the Lord and Saviour Iesus Christ: they may have some transient tasts of the good Word of God, as men affected more with the newness, then with the truth and goodness of the Divine Doctrine, Ezek. 33.33, 34. they may have some tasts of God and his word, but they feed not on them: It is not their meat and drink to do the will of God; In this they are like unto Cooks, who tast the meats that come through their hands, but live not on them; yea unregenerate men may have a tast of the powers of the world to come. They may by forbearing some great sin at a time, have some quietness of conscience afterward, and this quiet­ness of conscience in them at that time is like something of heaven in respect of the peace there; whereas at other times, after the committing of great sins, the horror of their con­science hath been a hell to them; Therefore be earnest with God for special Grace to renew thy heart; and to restrain the inward act of sin in the consent of the will: with any knowledge thou hast of the truth of God, joyn an high estimation and appretiation of it, when thou gettest a tast of the good Word of God, and of the powers of the world to come, labour to keep it in a good and clean conscience: [Page 24]for when thou defilest thy conscience by sinning against thy light and knowledge, then thou loosest the sent of the sweetness of the Word, and the comforting relish of thy for­mer peace; even as foul and stinking waters take away the former good sent of a vessel.

Next it serveth for admonition to men renewed, Admonition to persons re­newed. and in the state of Grace, not to rest secure on the beginnings of a work of Grace; though the saving Graces of the Spirit cannot be lost, yet if thou that art renewed become careless and negligent to entertain the life of Grace, the waters of life that sometime abounded in thine heart, may be brought to a very low ebb, the strength of Grace not exercised will de­cay, thy peace if it be not kept in a good conscience will be taken from thee for a time: thy joy if it be not entertained in a pure heart will be suspended. Three con­siderations. Therefore consider these three things. 1. That even the renewed children of God are subject to their own weakenings, and decayings in the state of Grace. 2. Thou wouldst consider what maketh this change. 3. Then thereafter, as men subject to fainting of Spirit have in readiness some cordials for removing the be­ginning, and preventing the progress of their fainting, so thou shouldst lay up in thy heart store of spiritual provision, for an hour of soul-fainting.

As for the first, Grace in the children of God, subject to abate­ments. that living Grace in the renewed children of God, is subject to abatements in the Degrees and strength thereof, is evident in divers respects. 1. In respect of promptness, and forwardness for doing duties, at one time they will have a great elevation of heart, Psal. 108.1. O God my heart is fix­ed, 1 I will sing and give praise; at another time they will have a great suppression of Spirit, Psal. 40.12. Innumerable evils have compassed me about, mine iniquities have taken hold upon me, so that I am not able to look up; he was as a man stoop­ing under an heavie burden, and not able to lift up his head; The Spouse at one time runs here and there to seek her be­loved; at another time ye see in her great laziness, Cant. 5.3. I have put off my coat, how can I put it on again? Peter at one time is forward at a word of our Lord to cast himself in­to the deep Sea, at another time he will not hazard so much [Page 25]as a word for avowing his Lord and Master: 2 the voice of a silly Damsel dampts his Spirit. 2. In respect of cheerfulness in time of doing duties; at one time it will be their meat and drink to do the will of their heavenly Father, they will have also much contentment in serving their Lord, as hungrie and thirstie men have in eating and drinking at another time holy duties will be a burden to them: David with a cheer­ful heart danced before the Ark, but great fear surprised him when he saw Ʋzza smitten, this made him change his note: we can look cheerful in a day of prosperity, rejoycing in our Lords presence, but in our adversity we question the Lords presence, and say with Gideon, Iudg. 6.13. If the Lord be with us, why then is all this befallen us: we can at a time when God reveals himself to us in some special testimony of his love, with Peter in the Mount, exult at a glance of his glory; but at the time of our Lords suffering in his Mystical body, our hearts become drousie and careless, as Peters was in the Garden. 3. In respect of the degree and measure of Faith; 3 at one time the renewed children of God will be like a Ship with all her sailes full, they will have a plerophorie of Faith; at another time like a Ship in a great storm, with a peice of cross sail, their Faith is but little and weak under some great tryal; ye see it in David, Psal. 27.10. When my Father and my Mother did forsake me, then the Lord did take me up: and Psal. 46.2. We will not fear though the earth be removed: there was great Faith, but ye see a slacking of his Faith. Psal. 31.22. I said in my hast, I am cut off from before thine eyes. and 1 Sam. 27.1. David said in his heart, I shall now pe­rish one day by the hand of Saul, notwithstanding he had from God a special Promise to be King of Israel. 4. 4 In respect of their continuance in duties; at one time the children of God will continue in some bensal of Spirit with delight in their se­cret devotion; at another time they have not well begun, but they become weary, their untimous and impertinent thoughts puls them away to some other business; It is thus also in their hearing, reading, and meditation on the good word of God; at one time they will continue in hearing with much reverence and attention, though the Minister be a [Page 26]man of weak gifts; at another time, though the Minister were like Paul, they fall drousie like Eutychus, and if God did not prevent with mercy, they would fall from this drousiness into a deadness of Spirit; but our God, rich in mer­cy and long suffering, waits upon his children, and recovers them from these fits and faintings, unto their former soule health.

As to the second, What [...] is that causeth the abatements in Grace. consider what maketh this change in the children of God, and procureth the abatement and decay of the degrees and strength of Grace in them. 1. A careless neglect of the means of salvation, or an overly and superficial performance of holy duties; 1 if such be thy care, no wonder thy strength of Grace decay; as children who altogether abstain from meat, or make but a fashion of eating, do decay in the vigour and strength of their body. The Apostle will have us as new born babes desire the sincere milk of the Word, that we may grow thereby, 1 Pet. 2.2. in which words he in­sinuates this also, that want of desire to the Word, is a main impediment to our growth in Sanctification, and a cause of the decay and consumption of the inner man. 2 2. Spiritual pride and vain confidence in our own strength for the imploying and improving of any Grace or Gift received of God, brings with it a decay of the vigor of Grace; as the swelling bigness of the Spleen makes the other noble parts of the body to decay, so the swelling pride of our Spirit makes the Graces of the innerman to abate of their strength; Pride goeth before a fall: It is ever followed in the children of God with a fall, either into some cross, or into some sin to humble them: Ezekias was lifted up in the pride of his heart, and therefore was wrath threatned against him and all Judah. 2 Chron 32.25. Peter in the pride and presumption of his own strength boasted, though all the world should be offended, yet should not he be offended in Christ; whereupon followed a great abatement of the strength of Grace, when he denyed the Lord of Life. 3. Sloathfulness in not improving the stock of Grace, or Gifts God hath bestowed upon thee, brings on a decay. Strong bodies through laziness and want of exercise, become weak and feeble; It is no wonder the Merchant becomes poor, who improves not his little stock to some advantage; and it [Page 27]is no wonder a Christian decay in the measure of grace, if he improve not his talent to the glory of his Lord, to the good example of his neighbor, and to his own comfort in laying up a sure foundation against the time to come, 4 that he may lay hold on eternal life. 4. When our eye and heart is too much fixed on visible and sensible objects of sorrow or fear, then our graces begin to abate somewhat of their former vigour; great and long troubles oft-times weaken our Faith: when Peter looked too much to the wind that was against him, and not to the Lord who called him to come on the waters, his Faith began to fail, and his body that before was elevated by a believing soul, did now begin to sink, weak Faith made a heavy body.

As to the third, how to prevent this decay of Grace, it is evident by knowing and shunning the evils that procure it; Means to prevent de­cay in grace. Therefore 1. make conscience to use the means whereby grace is begun, preserved, and encreased in the soul: as faith comes by hearing the word of God, 1 so is it thereby encreased: The more thou knowest and seest of God in his Word, thou wilt be the more conformed to him in holyness: by knowing him in the Go­spel we are transformed into his image. 2 Cor. 3.18. by fre­quent hearing, reading, meditation, and prayer, we become heavenly and spiritual, as Moses coming down from the Mount did shine in his countenance, so this communion with God in his Ordinances will make our hearts to burn with love to God, and our faces to shine in all manner of holy conversation before the world: The conscionable and care­ful using the means of our spiritual food and life will prevent the decay of the inner man. 2. 2 Walk humbly in the remem­brance of thy former sins, in the sense of thy present infirmities, in a jealousie of thy best endeavours, and in a solicitous fear of manifold temptations: men recovered out of a dangerous disease, shun every morsel that may distemper them, or may procure a recidivation: so the humble man shuns every thing that may bring a change on his inward condition: Remem­brance of former sins, and of mercy in pardoning of them, doth much strengthen his graces: It increaseth his zeal against sin, and augments his love to God and his holy com­mandments. [Page 28]3. 3 Improve thy grace and gift to thy Lords ad­vantage: To him that hath shall be given; he that improved his five talents, and the other that improved his two, received much more from their Lord then they got at first. Math. 25. God encreased knowledge in his servant David, who made conscience to walk according to his knowledge. Psal. 119.100. I understand more then the Antients, because I keep thy precepts. 4 4. In an hour of tryal and temptation look to the pro­mises of God, who is both able and willing to sustain thee un­der thy greatest burthens, and will not suffer thee to be tempt­ed above that thou art able. 1 Cor 10.13. we may look unto the strength of a temptation, and then be humbled with a sense of our own weakness; but withall let us look to God by Faith, and rest upon his Almighty, infinite, and ever­lasting strength, who hath promised to renew strength to all that wait upon him. Isa. 40.31.

This Doctrine serveth for a ground of comfort to the chil­dren of God, Ʋse. 3 Comfort to the children of God. discouraged with the sense of their daily out-break­ing infirmities, and with that want of the sensible comfort of the love of God in an hour of darkness and dissertion: Here is ground of solid comfort, seeing a person once accepted into favour through Christ, is never therefore cast out of Gods favour; daily infirmities, daily bemoaned in secret before God, and wrestled against, may and do consist with a state of grace: the Apostle speaking in the name of persons renew­ed, saith, In many things we fail all. Jam. 3.2. It is true, if we say we have fellowship with him, and walk in darkness we l ye: The renewed man walketh not in sin as his way intended and delighted in, but it is no less true, If we lay we have no sin, we deceive our selves. 1 Ioh. 1.6, 8. be thou humbled for thy daily infirmities, wrestle against them, shun all occasions of evil, and the Lord will not cast thee off for disliked infirmities, Mal. 3.17. I will spare them, as a man that spareth his own Son that serveth him: a loving Father accepteth in good part the endeavours of his willing child to serve him, though there be weakness and much imperfection in the performance Our heavenly Father is full of pitty: he did not reject Abraham for his distrustful fears, nor Moses for his unadvised speech at [Page 29] Meribah, nor Ionah for his bitter fit of impatience, nor the Apostles for their ignorance, and ambition: yea consider, that regenerate persons may fall into gross and scandalous sins, as David and Peter; therefore thou that art regenerate, while thou standest, look to the falls of others, and work out thy salvation in fear and trembling: thou who hast fallen, look to their repentance, and rise with them, and therefore walk more circumspectly, redeeming the time.

Obj. But how shall a soul in a time of dissertion, Obj. be as­sured they are continued in favour and acceptance with God?

Answ. As for dissertions, we would consider, 1. Answ. The end of Gods disserting 2. The manner. 3. The measure. 4. What is our duty in that sad time of dissertion. Dissertions in re­spect of the end are of three sorts: Penal, Medicinal, and Probatory.

First God disserts wicked men out of wrath, as a Judge, Dissertions are either, 1. Penal. to punish them for their antecedent and wilful disserting of him and his holy commandments; for this end God never doth dissert a justified and regenerate person: because wrath was taken away in his Justification, at which time God accepted him in the beloved: God never hateth those he once Ac­cepts in Jesus Christ: as he ever loveth his Son, so he ever loveth all the Mystical Members of his Son: as he loveth the head so the Members also: But God as a Judge, in wrath doth dissert wicked and unrenewed men to correct them and to manifest his Justice against, and hatred of them: This he doth, not by withdrawing saving or renewing grace from them, for such they never had: but by withdrawing a com­mon restraining grace, which formerly was as a strong ram­pant to keep their wickedness from overflowing: Such was that Penal and Judicial dissertion of the Jews. Act. 7.42. God turned, and gave them up to worship the Host of heaven: such was that dissertion of the Romans. Rom. 1.24. God also gave them up to uncleanness: the Lord also disserts wicked men, by withdrawing a common though an eminent gift of their particular calling: so Saul was disserted, when the Spirit of government departed from him. 1 Sam. 16.14. [Page 30]This is a Penal and Judicial dissertion, [...].

Secondly, 2. Medici­nal. God disserts sometimes his own children in an hour of temptation, as a Father displeased with them, by withdraw­ing strength, and his upholding Grace, to the end he may chastise and humble them for some corruption not perceived, or not mour­ned for by themselves: to this end the Lord disserted Peter, and did not strengthen him by a special help of grace in that hour of temptation in the High Priests hall, that he might chastise and humble him for self-confidence, whereof Peter took no notice before his fall. This may be called [...], a Fatherly or Medicinal dissertion, to purge out some latent corrupt humor, and to prevent other dangerous symptoms of the body of death that dwels in us.

Thirdly, 3. Probato­ry. Sometimes the Lord disserts his own children in respect of sense of any present comforts, to this end, that he may try the Faith and patience of his own children, who in the cloudy and dark day must walk by Faith and not by sense: This may be called a dissertion Probatory: 1 Pet. 1.7. Now for a sea­son ye are in heaviness through manifold temptations, that the tryal of your Faith being much more precious then of Gold, may be found unto praise, &c. As the Gold-smith puts the Gold into the fire, not to consume, but to purge and try the same: To this end was David disserted, and for a time had no sense of comfort. Psal. 30.7. Thou didst hide thy face, and I was troubled: and Psal. 10.1. to this end was Iob disserted in re­spect of comfort, that his Faith and patience might be seen to the praise of Gods grace, and to the good example of others; Iob 7.3. and 13, 14, 15. and Iames will have us look to him as a pattern of patience, Iam. 5.11. Ye have heard of the patience of Job.

Consider the manner of Gods disserting his own children; The manner of Gods dis­serting. It is not in respect of his love toward them: This is founded on his eternal purpose of electing them in Christ, 1 and it is unchangeable: yea it is out of love he chastiseth them, Heb. 12.6.10. 2 and also for our profit, that we may be partakers of his holyness; Neither is it a dissertion in respect of the life of grace, for even when the children of God fail, and do not act grace, yet the seed remains in them, 1 Ioh. 3.9. Peter fell [Page 31]foully, yet at that time the Lord preserved the life of Faith in his soul. Luc 22.32. Sathan hath desired to have you, that he may sift you as Wheat, but I have prayed for thee that thy Faith fail not; as God preserved life in Eutychus, notwithstanding his sore fall. Act. 20.10. So the Lord preserveth the life of Faith in the hearts of his renewed children in the time of their great and foul falls; No thanks to them, but all praise to God, who forsaketh not the work of his own hands in them: But God disserts his own children sometime in respect of strength, when he upholdeth them not in the hour of temptation, 3 but leaveth them to themselves, and to the strength of cor­ruption; Thus God disserted David in the matter of Bath­sheboh and Ʋriah; as also Peter when he denyed the Lord: Sometime he disserts his own children in respect of comfort, 4 when he hideth the light of his countenance, when he with-hold­eth or with-draweth the joy of his Spirit: Thus was Iob, David, and our Lord himself disserted, when he cryed out on the Cross, My God, my God, why hast thou forsaken me? This dissertion of our Lord was no waies in respect of the love of the Father for he was ever his well beloved: Neither was it in respect of strength to sustain him under the burden, for he was sustained by the Divine nature dwelling in him bodily: It is true, dissertion in respect of strength hath ever with it a dissertion also in respect of comfort: for then the children of God, being without strength, do succumb to the tempta­tion, and therefore become heartless and comfortless, like weak men robbed of their treasure of peace and joy: yet there may be a dissertion in respect of comfort, when in the mean time they are not disserted, but upholden by a secret strength: as a person fainting and sinking down, may be upholden by one at his right hand, though in the time he have no sense of it: so many times the dear children of God are upholden by the strength of God, that they despair not in their greatest troubles, when in the mean time they have no com­fort, The measure of Gods dis­serting a re­newed per­son. nor clearness to discern the Lords strengthening pre­sence.

Consider the measure of dissertion: the children of God are not in a like measure disserted at all times: sometimes more, [Page 32]sometimes less, at one time they are shaken with the wind of temptation, as a tender plant, but not cast down, at another time they are laid on the ground, brought under the tempta­tion, like a young tree born down with a great storm, yet are never plucked up by the root, because they are ingrafted in Christ, and that root of Jesse beareth them: at a time they will be disserted in respect of strength, for doing and exerci­sing some one gracious act, and yet at the same time they will be eminently assisted of God in the exercise of another grace. Peters zeal to be at Christ was very great, when he desired to come through the deep Sea to him. Math. 14. But his faith was weak, when he saw the wind boysterous: The children of God will have strong desires after God, and yet at the same time much weakness of Spirit, and remissness in their spiritual courage: such was Davids disposition. Psal. 41.1. As the Hart panteth after the water brooks, so panteth my soul after thee, O God: yet at the same time his heart was much discouraged and disquieted with the reproaches of enemies: They will also be fervent in Prayer and yet at the same time not so patient, as at other times: Thus was it with David, Psal. 31.22. I said in my hast, I am cut off from before thine eyes: there is a fit of weakness and impatience, and yet at the same time he is fervent in prayer: Thou heardest my sup­plications, when I cryed unto thee: as of some seeds sown in one seed-plat, some herbs may appear sooner, and be higher then others: and the same which were at one time high, may take a setting, and be overtopped by others: so in a renewed man when he is regenerate, the seeds of all the saving graces of the Spirit are planted within his heart, but sometime the fruit of one grace, and sometime of another will be more emi­nent, according to the wise and gracious dispensation of God, out-letting on, or restraining the influence of his Spirit from the seeds and habits of grace received.

Lastly consider thy duty in a time of dissertion, The duty of a renewed person in the time of dis­sertion. when the Lord hideth his face from thee: 1. Search thy wayes, for as under a dissertion thou doest observe a change in Gods coun­tenance, and dispensation toward thy self, so if thou search diligently and impartially, 1 thou wilt find there hath been a [Page 33]change in thy wayes to the worse, since that time thou found the comfort of the light of his countenance; when great persons at sometimes favourable and familiar do change their countenance, we do soon observe it, and forthwith ex­amine our selves, if we have done or spoken any thing to procure such a change. It is also our Christian wisdom care­fully to observe the time when God hides his countenance, and it is our duty to search our waies: if we light the candle of our conscience from the light of Gods Word, as the dam­sel in the Gospel did, to search after, and to find the lost pen­ny, we shall undoubtedly find, that since the time we had the comfort of Gods presence, we have departed from his wayes and turned from him, it may be by our ingratitude, and not rendering to him according to the favours received, or by our spiritual pride and vain gloriation, as if we had not received it of free love, by our bitterness of Spirit, and repining at afflictions, by our indignation at others, because more estee­med in the world then our selves: by neglects or omissions of duties, by a negligent and overly performance of them; or by some lurking corruption not perceived and mourned for by us. 2. When thou hast searched, 2 and found out the Achan, Humble thy self before God, and confess that and all thy former transgressions. Hos. 5.15. I will go and retire to my place, till they acknowledge their offence: when God retireth and withdraweth the presence of comfort, there is no regaining of that presence, but by acknowledgment of thy sins: I would counsel thee at such times to set some day apart for affli­cting thy Spirit with fasting and mourning: I dare say, such dayes have fair evenings and comfortable nights. 3. 3 Medi­tate seriously upon the unchangeableness of God, and thy own former experiences of his love; There is no change with him, Lament. 3.22. Mal. 3.6. Iam. 1.17. It is with men depart­ing from God, as with those that sail away from the firm Land, they think as they remove from the Land, so it removes from them; but when they turn sail, they find the Harbour in the same place they left it: so when we turn from God, we do think in the sense of our bad deservings, that the Lord is turned from us, but when we change our course, and turn [Page 34]again by repentance, we find our God where he was slow to anger, but ready to forgive.

The remembrance of Gods former kindness, upheld David in his comfortless condition. Psal. 77.5, 11. I have considered the dayes of old: This comforted Jonah, 2.4. I said I am cast out of thy sight, yet I will look again toward thy holy temple: He remembred the comfortable testimonies of the Lords love and presence in his holy temple. 4. Wait thou upon God by an humble confidence and dependance. 4 Isa. 50.10. Who is among you that feareth the Lord, and obeyeth the voice of his servant, that walketh in darkness, and hath no light, let him trust in the name of the Lord, and stay upon his God: This is the counsel of the Prophet, when the Caldeans oppressed the people of God and prospered; at such a time God hid himself, did nei­ther deliver his people, nor reveal the time of their delivery, and of their enemies destruction, yet he will have them to wait on, and depend on God by Faith, when there was no sense of comfort. Habak. 2.3, 4. The vision is yet for an ap­pointed time, but at the end it shall speak, and not ly [...]; though it tarry, wait for it, because it will surely come, it will not tarry; his soul which is lifted up in him, is not upright, but the just shall live by Faith: the soul that is lifted up in a time of great trouble, the Apostle, Heb. 10.30. Expounds it, the soul that draweth back, to wit by unbelief. Heb. 3.12. When men say as wicked Jehoram, in a time wherein they see no appearance of deliverance, 2 King. 6.33. Behold this evil is of the Lord, what should I wait for the Lord any longer? Therefore in hope and patience wait thou upon the Lord: so the Church of God resolved to do. Isa. 8.17. I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him: So did David, Psal. 42.11.43.5. Why art thou cast down within me, O my soul; hope thou in God, for I shall yet praise him: It is an evidence of a true and loving servant to wait and attend on his Master, though for a time he get neither a kind word, nor a benign countenance: his patient attend­ance, and constancy in doing duty, is the way to obtain it: A soul believing and waiting patiently on God shall not be disappointed of the desired and expected end. Psal. 9.18. [Page 35] The needy shall not alway be forgotten, the expectation of the poor shall not perish for ever: One time or other thy God will put a new song of praise in thy heart and mouth, as he did to David, who waited patiently, and in the end was delivered out of the horrible pit. Psal 40.1, 2. It is good even under great calamities quietly to hope. Lament. 3.26. Hope is our Anchor, that establisheth our hearts in the stormy day, from being carried about with every strong wind of the present time. Let us therefore do as those men. Act. 27. When they saw neither Sun nor Stars for many dayes, they cast out their Anchors, and waited, and wished for the day: So in our cloudy times of desertion, wherein we have no light or comfort, more or less; let us cast our Anchor of hope within the vail, and wait for that glorious day, wherein our Lord will wipe away all tears from our eyes, and give us glorions rest for ever.

Before I close this purpose of our perseverance in the estate of grace through the strength of Christ, Two questions resol­ved. I would answer two questions. 1. If a renewed man may have any certain know­ledge of his perseverance? 2. What kind of knowledge it is, whether at the best only Moral (as some Popish Divines grant) or fiducial, by a certitude of Faith?

Answ. To the 1. I answer affirmatively, A believer may have certain knowledge of his per­severance. 1. Examples. as is evident from examples in holy Scriptures of the dear children of God, who were assured of their perseverance. Job 19.26. In my flesh shall I see God: he was assured to see God in his Country above, and therefore was assured to persevere in his journey toward it, even in an estate of Grace Psal. 23.6. Kindness shall follow me all the dayes of my life. Psal. 48.14. He will be our guide even unto death: Where he speaketh not of himself only, as by a special revelation, but he speaketh in the plural num­ber. in the name of all Believers; Asaph also was confident of his perseverance in grace unto glory. Psal. 73.24. Thou shalt guide me with thy counsel, and afterward receive me to glory. Rom. 8.39. Nothing shall be able to separate us from the love of God which is in Christ Jesus, and 1 Joh. 3.14. We know that we have passed from death unto life, because we love the brethren: in which places the Apostles speak of the cer­tain [Page 36]knowledge of perseverance and of salvation in the name of all believing and Justified persons.

It is also evident from reason, 2. Reasons. and necessary consequence from Scriptural Truths. 1 1. Because a renewed man may know that thing certainly, wherein he rejoyceth, for joy is not in things uncertain; but we rejoyce in the hope of glory. Rom. 5. 2 2 therefore a renewed man may know that he shall perse­vere in grace unto glory. 2. A renewed man may know that in certainty, for which he blesseth God, seeing we bless not for things uncertain. But renewed men bless God for the grace of perseverance. 1 Pet. 1.5. blessed be God, we are kept, by his power through Faith unto the inheritance, 3 &c. 3. If a man renewed may know that he hath justifying Faith, then may be know certainly that he shall be saved, and persevere in grace unto eternal life, because there is an inseparable con­junction betwixt this Faith and eternal life. Ioh. 3.16. Ioh. 5.24. Ioh. 6.47. but a renewed man may know that he hath Justifying Faith, because it were in vain to require a man to examine himself, if he be in the Faith; if so be he could not know it after examination, for a man cannot examine himself in that which is impossible to be known; but we are command­ed to examine our selves if we be in the Faith 2 Cor. 13.5. which cannot be understood only of that Catholick and Dog­matick Faith (as Adversaries alledge) because Paul speak­eth to them who had received the Christian Doctrine alrea­dy, and there was no doubt concerning the soundness of it; as also he speaks there of Christ his dwelling in us by Faith, when we are assured Christ is ours, as a man is assured of the society and company of one who dwelleth in the same house with him; and the Faith whereby Christ dwels in a man, is that special Faith which purifieth the heart where he dwels. A renewed man may know his perseverance by a certain­ty of Faith.

To the second I answer: there is a knowledge of a thing to come from probabilities or conjectures, and this is opinion only, which is liable to error, and therefore in it there is no certain knowledge. 1 2. There is a knowledge of a thing from the natural and immediate cause of it; 2 This is an assent firm and evident, 3 and is called Science. 3. There is a Moral cer­titude, [Page 37]when a man knoweth the certainty of his estate for the present, but is uncertain whether it will continue, as a man from sense may know a present heat in his body, but is uncertain whe­ther the same will endure; some learned Divines in the Roman Church, grant this moral certitude of salvation. 4. 4 There is a Certitude of Divine Faith, whereby we assent to supernatu­ral truths, not from any evidence intrinsecal in the thing known, but from evidence of Divine authority revealing the same in the Word. The certitude of knowledge in a man renewed con­cerning his perseverance, is not opinion, for that is uncertain, and lyable to error; It is not Science, because this is from na­tural reason. But the knowledge of perseverance is taught by Scripture and divine revelation. Neither is it moral certitude only for the present; but it is a certitude of divine Faith, grounded on divine Authority in holy Scriptures.

Obj. Obj. But how can a man know with certainty of Faith (that he himself believeth) because it is not particularly re­vealed in Scripture, that such a man by name believeth [...]: Therefore the proposition of his believing in special, not be­ing founded on divine authority, the conclusion concerning his perseverance and certainty of salvation cannot be certain by a divine Faith.

Answ. I answer 1. A conclusion may be de fide, Answ. 1 and should be assented to by a divine Faith, if it be deduced from one proposition set down in holy Scripture, and another made evident by the light of nature or sense; As for example, this conclusion (the Father and the Son in the holy Trinity, are two distinct persons) is, and should be assented to with a divine Faith; and yet is deduced from one proposition known by the light of nature: To wit, that which begets, is distinct from that which is begotten; and from another proposition known by the light of the Word, To wit, but the Father begets, and the Son is begotten in like manner; this couclusion (Jesus born of the Virgin Mary is the Messiah) is to be assented to with divine Faith; and yet our Lord inferreth the same from one proposition known by the light of Scripture, To wit, Isaiah 35. he that doth the works of the Messiah is he true Messiah; But I do these [Page 38]works (saith our Lord) Math. 11.3. Now this assumption was known by sense, and by seeing him do those works: So I say this conclusion (I shall persevere in grace unto eternal life) is assented unto by divine Faith, and is deduced from one pro­position known by the light of Scripture; To wit, He that be­lieveth shall not perish, but persevere unto eternal life. Ioh. 3.16. And from another known by the light of spiritual sense in the renewed man: 2 To wit, But I believe. 2. This spiritual sease of a Believer is not a fantasie or imagination, but is soundly founded on the qualifications and marks of true saving Faith, as they are holden forth in holy Scripture; 1 as 1. That true faith from sense of Gods love doth humble the heart and afflict the spirit with sorrow for sin. Zach. 12.10. They shall look upon him whom they pierced, and they shall mourn. This look is by believing, and it brings home with it a sense of love, which woundeth the heart with sorrow for sin. 2 2. True Faith purgeth and purifieth the heart, Act. 15.9. Christ received by Faith to dwell in our hearts, doth by the sweet smell of his oyntments and graces purge out of our hearts the sent and delight of sin­ful and vile lusts. 3 3. This true saving Faith is not dead and idle, but holy and operative; It worketh by love, Gal. 5.6. as the fire worketh by heat on the objects see before it, so Faith by love to God bringeth forth works of holyness toward God, and of righteousness toward our neighbour. 4 4. Lastly, it is a prevailing and overcoming Faith. 1 Joh. 5.4. This is the victory that overcometh the world, even our Faith: and Faith resisting and overcoming temptations is a sound Faith; Though a renewed man and sound Believer may be overcome by temptation at a time in his affections: Yet his will is not wholly subdued and overcome: for the ill he doth, he willeth it not. Rom. 7.19. To Iesus Christ the Author and Finisher of our Faith, with the Father, and holy Ghost be all praise; Amen.

AS our perseverance in the state of grace, A peaceable death flows from the fulness of Christ. is a fruit of the Merit of Christ, so a peaceable death in the savour of God, and in the hope of glory, is a refreshing stream flowing from the fulness of Jesus Christ. The comfortable tast of the fruits of the Cross of Christ doth sweeten the bitterness of death, as that tree did sweeten the waters of Marah. Exod. 15.25.

In the words two points offer themselves to our considerati­on. 1. A twofold misery, from which we are delivered: In the words two points. to wit the sting of death, and the strength of sin. 2. 1 The procurer of our deliverance: 2 Thanks be to God who giveth us the victory through our Lord Jesus Christ.

As for the one part of our misery, In what sense the Law is the strength of sin. the curse and rigor of the Law, and how we are delivered from it, we spoke already in a Sermon on Act. 13.39. Only I would speak one word or to clear how the Law, which forbiddeth sin, and threatneth pu­nishment to the sinner, is said to be the strength of sin: It is [Page 40]not to be understood so; as if the Law did strengthen a man to, or in sinning, for it prohibites sin, and reveals wrath from heaven against all unrighteousness and disobedience; but the Law is called the strength of sin, because a man unrenewed, before the time the Lord by grace rectifies his will and affecti­ons, doth from his own inbred corruption take occasion at hear­ing of the Law, to enlarge his vast desires toward all the sins forbidden therein: It is not so much the forbidding of sin, as sin forbidden and heard of, that provoketh the sinful appecite, Rom. 7.7, 8. Is the Law sin, God forbid? Nay, I had not known sin, but by the Law; but sin taking occasion by the com­mandment, wrought in me all manner of concup scence, for without the Law sin was dead: Our inordinate concupiscence, when it is once awaked by hearing of sins forbidden, like a sleeping Dog awaked, becomes more fierce to commit sin; like those whose appetite is depraved by that disease called Ma­lacia or Pica, they long most after meats forbidden; for this reason Aquinas renders the word [...] Augmentum; Aquinas. as if the Law were the encrease and augmentation of sin; be­cause by hearing the Law, the desire of a man unrenewed is the more increased after sin: Luther. Luthers similitude is very apposite to this purpose; as fire (saith he) in burnt lime-stone appear­eth not, until ye cast water on it, and then immediately it smoak­eth; so the fire of concupiscence which should be quenched by the Law, is from mans own latent corruption provoked by the Law; There is no fault in the Law, but in mans distemper­ed will, and appetite; As when a sick patient longs after meat forbidden by the Physitian, there is no fault in the Physitian, but in the distempered appetite of the patient.

The other part of mans misery through sin, How sin is a sting. is the misery of death; the sting of death is sin; As by the sting of a veno­mous Serpent cometh an inflamation of the blood, 1 together with a great torment and pain in the body, so by sin, which is the sting of that old Serpent, cometh pain and horror in the conscience, and consumption in the body, with dissolution and death at last: 2 And as the sting is the only weapon of a Ser­pent, without which he can do no harm, so sin only, specially impenitency and unbelief, are the strength and weapon of [Page 41]death, which make it both fearful and hurtful to the children of men.

Sin which is the sting of the old Serpent, Sin brings death. when it came into the world, and was tastened in our nature by a virtual consent in our first parents, it brought death along with it. Rom. 5.12. By one man sin entred into the world, and death by sin. 1 Cor. 15.21. By man came death: By death, the wages of sin, we understand both all the alterations in the body preceding our death, and also all the pains and evils that accompany death; Thus then by death we understand those particular evils of mi­sery. 1. A subjection to the necessity of dying. 2. Alterati­ons and sickness in the body disposing it for death. 3. Fear of death, 4. Pain in death. 5. The separation of soul and body. 6. The curse of death.

First man by sinning became subject to a necessity of dying: By death is understood, 1. The ne­cessity of dy­ing. Assoon as he sinned, he became mortal; No sooner sin entred into his soul, but mortality and corruption immediately entred into his body; then the parcels of dust that were bound toge­ther by the bond of innocency, were shaken loose, and as a glass of sand turned up, the body became mortal, and the life of man subject to a continual flux and decay; for after he had sinned, and not till then, it was said by the Lord of life unto him, Dust thou art, and to dust shalt thou return, Gen. 3.19. It may be truly said of Adams body, that in the state of inno­cency it was both Mortal and Immortal, in respect of a capa­city indifferent to dye or live: and also it may be said to have been neither mortal nor immortal in respect it was created free from a necessary subjection to dying, or an absolute appoint­ment of God to live for ever: It was the gross error of Pela­gius a patron of corrupt nature, and an enemy to free grace, Pelagius confuted. To affirm that Infants were not born in sin, but that they had it only by imitation; when he was pressed by force of argu­ment taken from the death of Infants as a bitter fruit of origi­nal corruption in them, his answer was, that man would have dyed, though he had never sinned, because (said he) man had a mortal body composed of contrary elementary qualities, which warring one against another, would have made alteration in the body, and in the end brought it to corruption and dissolu­tion; [Page 42]But for confutation of this error, we should consider, First as God created Adam with power of free will to stand or fall, 1 so he created him with a capacity to dye or not dye, accor­ding to the right use or abuse of his free will. 2 Next, as God did not create Adam with an inclination (though he was of a mutable condition) to sin; for as an inclination to sin, being the first step of turning from God, is sinful, and the most holy God is not the Author of sin; so a subjection to the necessity of dying was not, before man subjected himself willingly to sin; for our most just God, though by an act of soveraign power and do­minion over his own creature, as the Potter over his vessel, he might annihilate the same, yet would he not punish his inno­cent creature before it had sinned, and was found guilty, and lyable to punishment. This was Abrahams argument for spa­ring the innocent in Sodom, if there were any; Shall not (said he) the Iudge of all the earth do right? Gen. 18.25.) As for the contrary Elementary qualities of heat, and cold, moyst­ness and dryness created in the body; I answer, if man had persisted in his integrity, keeping an harmony with God and his will, then God would have kept these qualities in a right tem­per, and just symmetry amongst themselves, without destroying one another: As by an over-ruling providence he preserved the Lyon and the Lamb, the Woolf and the Kid together in one Ark of Noah, without the destruction of the Lamb and Kid; as he restrained the Lyon from destroying the living Ass, or the dead body of the Prophet, 1 King. 13. As he restrained the fire Dan. 3. in the exercise of it, that it did not so much as singe a hair of their heads, though at the same time he did not de­stroy the fire in the heat and nature of it; So the Lord would have preserved those elementary qualities in their nature and first act, though in their second act and exercise he would have restrained them from destroying one another, if man had stood in integrity: And will not the Lord preserve our glorified bo­dies in heaven in a condition of an immutable immortality and incorruption, though they will be raised (as is very probable) with the same Elementary qualities wherewith they were cre­ated in the state of integrity? 2. Weak­ness and sickness.

Secondly as sin brought on man a necessary subjection to [Page 43]death and dissolution, so it brought alterations upon the body by weakness and sickness: Thus David acknowledged in the time he was under some distemper in body. Psal. 38.3. there is no rest in my bones because of my sin; weakness and sick­ness of the body is a consequent of sin; if man had conti­nued in the state of innocency, his labour & exercise in the body should have been to him as a recreation with delight, and con­tinued strength in his Spirit, whereas it is since the fall with toyl in the body and faintness in the Spirit. Gen. 3.19. In the sweat of thy face shalt thou eat thy bread. Mans fainting and wea­riness of Spirit in the labour of his calling do convince him guilty of original corruption, and preach unto him humiliation and repentance; as weariness, so sickness in the body, is a fruit of sin; It is a commotion and collision of those humors in the body, which God restrained from breaking out one upon another, so long as man by sin transgressed not the bounds set to him by God; but when man passed his bounds, then the humors of the body passed their bounds, and like an impetuous flood after the bulwark is removed, over-runs the whole body: Sin made way to this inundation, which in the estate of integri­ty was barred up in the body by the over-ruling providence of God, who shutteth up and openeth the barrs even of the great ocean at his own pleasure.

Thirdly from sin is that tormenting fear of death, 3 Torment­ing fear of death. which keepeth the heart of miserable man in straitness and bondage. Heb. 2.15. Through the fear of death all their life time are subject to bondage: In which words a sinner is compared to a Malefactor condemned, shut up in prison, and under a conti­nual fear of the execution of the sentence: It is the Apostles allusion also, Gal. 3.22. The Scripture hath shut up all under sin; that is, it hath convinced all men of guiltiness and of obli­gation to eternal death. Iob 18.14. Death is called the King of terrors; Heathens called it the most fearful of all fearful things: Caligula the fourth Roman Emperour, hid himself under a bed when he heard the noise of thunder; guiltiness in the conscience, is the worm that breeds this gnawing and tor­menting fear of death. Cains guiltiness made him fear every one that met him, would kill him: This fear of death until it be [Page 44]qualified and tempered by Faith in the Merit of the death of our Lord, doth exceedingly torment and disquiet the heart of man; in the midst of all his pleasures even a glancing thought of death maketh his heart sorrowful; Amidst all his plenty he is like unto Damocles, who had not a heart to taste the dainties on Dionysius his table, for fear of the drawn sword hanging over his head by an hair; in like manner the fear of death in his adversity doth wonderfully disquiet him; he taketh a very small cross, though it were but a sore head, to be a beginning of his endless woes, to be a drop of that cloud of fierce wrath that is to be poured out upon him in vials at his death and judge­ment, and to be a Messenger sent of God to arrest him.

Fourthly, 4. Pain in dying. Pain in dying is also a bitter fruit of sin; This bitterness and Antipathy betwixt the living man and death is a part of the wages of original sin; It is true some wicked men may have little or no pain at their death. Psal. 73.4. There are no bands in their death. But all that calmeness is but a shore Sun-shine before a storm: the fearful tempest of Gods wrath abideth them; their day comes on apace, wherein their worm dyeth not, and their fire will not be quenched: The rich Glutton (no doubt) at his death had store of all Lenitives that could give him any ease, whereas Lazarus had none. But that rich man afterward felt the pain to the uttermost; he got not a drop of cold water to refresh him: The death of some wicked men is like those Fishes going down with much facility through Jordan, till they once fall into the dead Sea, and there they die; so the wicked man is driven away in his wickedness, but the righteous hath hope in his death. Prov. 14.32.

Fifthly, 5. Separati­on of the soul and bo­dy. In the first death is implyed the dissolution it self, when the soul and body by their union making up one person, are separated the one from the other; This actual separation is also a punishment of sin. Rom. 6.23. The wages of sin is death. It is true Enoch and Elias were born in sin, but had not this separation of soul and body; yet it is certain, when they were translated in the body to heaven, they were separate from the society of men living on the earth: they were changed from a state of corruption, which was a separation, not of the soul from the body, but of all corruption from the body, and of the [Page 45]remainders of sin dwelling in both: Moreover God who is above all his penal Laws and Statutes, might according to his good pleasure give an Indulgence and Immunity to his servants from that penal Ordinance of death, as he did grant unto Da­vid an Indulgence to eat of the Shew-bread, notwithstanding there was a positive Statute to the contrary.

The sixt and last evil of misery implyed in death threatned against man before his fall, and deserved by his fall, 6. The cu [...] of death. is the curse of death, when it serve has a darke & dreadful passage into the second d [...]a [...]h and outer darkness: This by the fall was de­served by all; and herein stands the curse of death, that not on­ly it separateth the soul and the body, but as Gods officer it openeth the prison door, to the end the soul the prime malefa­ctor may be first drawn forth, and put under the execution of wrath; and therefore the body which did second the soul in obeying the lusts of the flesh, is put to the suffering of eternal wrath at the day of resurrection; Death to the rich Glutton was a dark trance carrying him into hell: As hell it self and the bottomless pit are the wages of sin deserved by all, so is also the curse of death in being a passage unto hell due unto all sin­ners; for as the Malefactor deserveth the execution of the sen­tence of death; so in like manner to be carried in such a way that leads to the place of execution.

This Doctrine serveth for our humiliation; Ʋse. 1 seeing sin is the cause, procuring death with all the alterations going before, Sin is mat­ter of hu­miliation in all bodily distempers. the pain accompanying, and the destructions following it, It is our duty when ever any change seiseth on the body, to humble our spirits before God, and to acknowledge the sins of our souls; Remember the distemper of the soul brought on all the dis­tempers and indispositions upon the body; There may be many new and strange diseases in this sinful age, whereof it is hard for the most skilful Physitian to finde out and shew the true natu­ral cause, but it is most easie to find out the true spiritual cause both of our new and old diseases, which is the corruption of our inward man; as in the last and worst of times, new and strange sins do abound, foretold 2 Tim. 3. which our Ancestors and many honest Pagans having nothing but natures light, would have abhorred, and said as Hazael, Am I a dead Dog to do [Page 46]such things? so no wonder there be new diseases inflicted justly by God as new punishments of new and uncouth transgressi­ons. Therefore at what time soever thou findest any alteration in thy constitution bodily, humble thy self in the sight of God, acknowledge thy indwelling corruption, thy original and actu­al sins: for our sinful corruption is the peccant and malignant humor, from which proceed all the distempers and out-break­ings in the body; It was Davids practise in the time of bodi­ly sickness, to be humbled for his sins; and his greatest desire was to be healed of them; Psal. 39.8. Deliver me from all my transgressions; and if all men should make this humbling use of bodily indisposition, how much more such men in whom sins have not only been a meritorious cause of their sickness and weakness, but some particular sins have been an active and ef­ficient cause of their great distemper of body? as some per­sons weakned through incontinency or intemperance do pine away in the punishment of their own iniquities; how should such be humbed before God, when they may read in great let­ters imprinted on their bodies their particular sins? If any such belong to God, they will pine away with grief of heart for their sins; they never turn their bodies in the bed of sickness, but their sins return to their memory, and they cry with Ezechias, I am oppressed, 2. Seek ear­nestly the health of thy soul. Lord undertake for me. 2. After thou hast in time of sickness humbled thy self before God in acknow­ledging thy sins, seek first and most earnestly thy souls health; So did David in a time of sickness, Psal. 41.4. Heal my soul, for I have sinned against thee: Our first and chief care should be to have that which is most precious healed first; Men are more careful to heal Apostems in the noble parts, then scratches in the skin: to heal a wound in the face, then one in the back: No man is so sensless and soul-less as to deny that the soul is more noble and precious then the body; and therefore soul-health is most to be sought after, and to be preserved.

3. 3. Use law­ful means to recover the body. Having acknowledged thy sins, and sought first soul-health and Remission of sins, thereafter in the name of God, use all lawful means for recovery of thy bodily health: To this effect thou mayest and shouldest use the help of the Physitian: his calling is the good Ordinance of God, but beware thou put [Page 47]thy trust in the lawful means; for as small means through Gods blessing giving vertue to them will do much good: so without it all consultations, operations, and applications of the most probable means cannot profit thee in thy sickness; Therefore in using lawful means though never so weak, be earnest with God by prayer for a blessing: Beware on any terms to use unlawful means, as Ahaziah did, 2 King. 1. He consulted with the Divel for recovering his health [...] such means will not cure thee; or if they do, they may possibly cure thy body, but withal they give a deadly wound to thy soul; for it is certain the Divel doth more evil this way by healing then by inflicting diseases: Those who are called by the ignorant multitude good witches, do far more evil then those who are called evil, because the first do wound the souls of those whose bodies they cure, by their consulting and wicked compliance with such unlawful means; and as the soul is far better then the body, so the destruction of the soul is wor [...]e then that of the body.

It serveth for instruction to teach us patience under sickness and bodily indispositions: be patient O man, Ʋse. 2 Learn and exercise pa­tience in sickness. the Lord doth thee no wrong; thy way and thy doings have procured those things unto thee. Ier. 4.18. Wherefore doth a living man com­plain? a man for the punishment of his sins. Lament. 3.39. It is a mercy thou art yet a living man, and hast any time allow­ed to thee for thy repentance: at such a time say thou with the Church. Micah 7.9. I will bear the indignation of the Lord, because I have sinned against him. It is true, the dear children of God in time of sore and long continuing sickness will have some paroxysms and fits of impatience: Patient Iob cursed the day of his birth. Iob 3.1. Ionah was very impa­tient at the time he had pain in his head and faintness in his heart, Ionah 4 8, 9. good Ezechias had his own fit also, Isa. 38.13. as a Lyon he will break all my bones. But such fits abide not with them: They recollect themselves, they mourn and chatter for their impatience, they pray for patience, & re­solve in the strength of the Lord to submit to his holy will for the measure of their sickness both in the degree and endu­rance of it: Iob saith after the fit is gone, though he should [Page 48]kill me, yet will I trust in him. Iob 13.15. and Ezechias pray­eth to God, and resolveth on patience and submission for time coming. Isa. 38.14.15. What shall I say? he hath both spoken unto me, and himself hath done it. Our heavenly Fa­ther spareth us in our fits of impatience, and beareth with us, as a tender-hearted Father beareth with his cankered childe in time of sickness: he considereth wisely, his sick child speaketh frowardly from a distemper in his body, and not from any disaffection in his heart: Our wise Lord careth not for the flashes and flatterings of hypocrites and wicked men, when his heavy hand is upon them Psal 78.38. They did flatter him with their mouth: then it may be God will get many fair words and large promises: Neither is he pro­voked to wrath by the sudden fits and unadvised out-break­ing infirmities of his own dear children in time of heavy dis­eases. Psal. 103.13. Like as a Father pittieth his children, so the Lord pittieth them that fear him; The Spirit of God sets before us the patience of Iob, Iam. 5.11. Ye have heard of the patience of Job: but there is not one word of his im­patience; Our gracious God remembers and rewards for his Sons sake the purpose of their will and the affection of their heart but he forgiveth and forgetteth their infirmities & imperfections: The child of God recovered out of his sick­ness, calls to mind his own impatience, & the riches of Gods bounty in bearing with him, and pardoning him: this makes him to walk the more humbly with his God all his life time; this wonderfully engageth his heart towards God; As Pa­tients recovered of a dangerous disease, should be very thank­ful to the Physitian, who did diligently and kindly attend them, notwithstanding their untowardness in the time: so the children of God that have been waited on in time of sickness with much patience and loving kindness of their heavenly Father, when they look back to their recovery, both from bodily sickness and soul distempers, Ʋse. 3 they will cry out with David, Be moderate in the use of worldly things Psal. 116.12.13. What shall I render unto the Lord for all his benefits towards me? I will take the cup of salvation, and call upon the name of the Lord.

It serveth for admonition to put us in mind to be moderate [Page 49]and sober in spirit in the use of things worldly; Man is subject to a necessity of dying, therefore set not your hearts too much upon those things ye must sometimes leave; 1 Cor. 7.31. Ʋse the world as not abusing it; we abuse it, and it abuseth and aba­seth us, when we make it Master of our affections; then make we the earth our heaven and happiness; and by so do­ing the world draweth away the heart from true happiness; The Apostle telleth us, the fashion of this world passeth away like a Stage-play (as the word imports) within the space of an 100. years (if the world endure so long) new Actors and Play­ers will come upon the Stage; One generation goeth and ano­ther cometh; like some going to the common market, & others who have made either a good or evil bargain coming from it; you would think that Son foolish and evil-advised, who being sent by his Father to travel for a short time in a strange countrey, should marry there without his Fathers consent, in a place which he must leave, and he knoweth not how soon his father may send for him, and reckon with him for misde­meanors abroad; and shall we be so foolish and unadvised as to espouse our hearts to the world? For who can tell how soon the Lord may send his messenger death for us, and sen­tence us with an eternal divorce, because our hearts went a whoring from him after strange lovers. 2. Be not proud of any thing enjoyed. Let us not be proud of any thing we enjoy in this present world; Thou canst not tell how short a time thou maist enjoy it; It is both vanity and fol­ly to be proud of a borrowed cloak▪ thou canst not tell, how soon it may be sent for, and thou divested of it; The Romans of old did put a Sergeant in the triumphal Chariot to keep the triumphing Conqueror amidst all his triumph within the bounds of moderation and sobriety of spirit, by crying to him, Memento te esse mortalem, Remember thou art a mortal man: Philip of Macedon directed his Page every morning to call at his chamber door with this morning salutation, Memento mori. Remember death: Thoughts of mortality in the morning keeps our spirits sober all day long: Tamberlane that great captain and conqueror caused a winding sheet to be carried in his march before him: the displaying of deaths banner made him sober minded amidst all his warlike and [Page 50]victorious banners: it is well known some Jews of the greater and better sort had their sepulchers in their gardens, that in the midst of their pleasures they might be mindful of death: The thoughts of it were as water to their wine, for preserving them from surfeit and drunkenness with worldly cares and pleasures.

This doctrine serveth for exhortation: Ʋse. 4 seeing sin hath brought on man a necessary subjection unto death, Be preparing for our change. it is the wisdom and duty of every person to be preparing for their change, this is a duty required both of young and old; The Preacher giveth the same counsel to young men, Eccles. 12.1. Remember thy Creator in the days of thy youth; and his reason is taken from deaths insensible, and yet most certain ap­proach; because the time is coming when the marrow of the back-bone which joyns all the members to the head, and one to another as a silver cord, will be loosed. The heart that is like a golden bowl, from which all the parts of the body drink in the vital spirits, will be broken: And the head that is like a wheel, eminent and conspicuous above other members, as the wheel is above the cistern, it will be broken and laid in the dust; Although thou be young, yet remember the day of death comes on apace; No sooner begin we to live, but so soon begin we to die; Our life is in a continual flux and some­time it will run out; The serious fore-thought of this change will be a mean to mortifie youthful lusts; This will make sin die in thee, before thy self die; and thy life will be most comfortable after thy dying to sin; from thenceforth Christ liveth in thee. Gal. 2.20. and he comforteth and re­viveth the heart where he dwelleth and liveth. Isa. 57.15. If the young should prepare for their change; what should those do who are of riper years, and by course of nature neerer to the end of their journey? should not such prepare for their removal, as Job did, Job. 14.14. All the days of my appointed time will I wait, Motives. till my change come: Consider 1. The necessity of death is inevitable; 1 it is appointed for all to die. Heb. 9.27. Nothing earthy can exempt thee, not thy riches: the rich Glutton died: Not thy honour: Kings are laid in the dust: Not thy wisdom; Solomon died; against it nor might nor [Page 51]strength wil guard thee. Great Commanders have been arrest­ed and hurried to deaths prison in the head of their armies: yea grace will not exempt thee; Abraham & the believing Patriarchs died. 2. Consider the circumstances of time, place, 2 and manner are all most uncertain. One said truly, we all come into the world one way, but we go out of it a thousand divers ways: Therefore thou shouldst be preparing at all times: for thou knowest not at what hour of the day or watch of the night, death may come upon thee as a thief: Did not death and destruction come upon the old world when they were most secure? Mat. 24.38. And upon the rich man at the time he had most rest and plenty of provision for many days, Luke 12.18. Therefore number to thy self not years, but days, and count every day as thy last day. Psal. 90.12. So teach us to number our days, that we may apply our hearts unto wisdom: and is not this a special point of wisdom to foresee, the plague, and hide our selves under the shadow of Christ and the merit of his death from the curse of death? Prov. 22.3. A prudent man, foreseeth the evil and hideth himself, but the simple pass on and are punished: yea the Heathen Poet could say, Think every day thy last day: in all places guard thy heart and be preparing for death, at home and abroad: thou mayst go out of thy house in good health in the morn­ing but return home sick, and die before the evening. 2 King. 4.18. Old Eli went out in good health in the morning, but dyed before the evening, 1 Sam 4.18. How to pre­pare for death.

Object. But how shall I be prepared for death. Answ. 1. Labour for repentance and reconciliation with God: 1 be recon­ciled with thine adversary while thou art in the way. Mat. 5. which place Augustin applieth to this same purpose: Augustine for if thou dyest in thy impenitency, having God thy adversary, consider in time what will be thy fear and confusion in the day of thy appearing before his tribunal: Sin unrepented of is the sting, whereby the first death woundeth a dying man with an incurable wound unto eternal death: As the sting of of the Scorpion inflameth and tormenteth the whole man that is stung, so known sins unrepented of, put soul and body in a flame of unquenchable fire: thus it was with that miserable rich man, Luke 16.24. Delay not thy repentance and the [Page 52]seeking of thy remission till thou art on thy death bed: would ye not think that malefactor a careless fool, and un­natural to himself, who should delay to seek his remission unto the very day he were taken out of prison to the place of exe­cution? though God hath promised mercy to him that re­penteth, yet hath he not promised repentance to him that delayeth: The sluggard foldeth his hands, and saith yet a little sleep, a little slumber, and his poverty cometh as an armed man: he cannot resist it. Prov. 24.34. so it is with a careless Profes­sor, who sleepeth over his days, and hath not a thought of death, till it be at door: then doth it surprize him as an enemy armed with the dart and sting of sin unrepented of, and such a man not guarded by the shield of faith into the righte­ousness of Jesus Christ, is confounded and overcome as a naked souldier with fear at the very sight of death: Such debtors who delay to think on their debts, and in time to speak for favour with their creditors, when the term of recko­ning and payment comes, they are confounded with shame and fear: therefore delay not, but in time confess thy debts unto God, seek thy discharge and acquittance in the blood of Christ, who is the surety of the new Covenant. Labour by faith in the charter and Covenant of grace for a sight of that great salvation purchased by the death of Jesus, that at thy death with old Simeon thou mayst say and sing that Swan-like song, 2 Mine eyes have seen thy salvation: now lettest thou thy servant depart in peace. Luke 2.29. 2. As thou wouldst be well prepared for death, Labour to keep a good conscience in thy life-time: This is the chest wherein thy remission and peace is kept: a man of good conscience, in all things willing to live honestly, as the Apostle describes, Heb. 13.18. he liveth aad dieth in peace: It was Hezekiah his great com­fort in his sickness and apprehension of death 2 Kings 20 3. I have walked before thee in truth, and with a perfect heart; It was Pauls comfort, 2 Tim. 4.7, 8. I have fought a good fight, henceforth is laid up for me a crown of righteousness. A good conscience is a continual feast, it hath the sweetest relish at death: when a man at that time is become like old Barzillai through age and debility. 2 Sam. 19.35. his senses of seeing, tasting and hearing fail him, yet [Page 53]even at that time the relish of a good conscience will most re­fresh him. 3. 3 Be thou prepared as the wise virgins were to meet the bridegroom, not only with light in their lamps (as the foolish virgins were also) but with oyl in their vessels; Not only must thou have the light of a fair profession before the world, but also thou must have in thy heart the oyl of charity toward God and man; If thou have love toward God and his holy commandments and love unfained toward thy neigh­bour, but specially toward those in whom thou seest most of the image of God, then art thou prepared for death, and life eternal is prepared for thee. 1 Cor. 2.9. Eye hath not seen, ear hath not heard, neither can it enter into the heart of man to conceive, what God hath prepared for them that love him. And 1 Joh. 3.14. By this we know that we have passed from death to life, because we love the Brethren: but thou who hatest thy neighbour, art filled with bitterness and desire of revenge, and wilt not commit thy cause to him who judgeth righte­ously: thou art not yet prepared for death, so long as thou art in the gall of bitterness; for he that loveth not his brother, abideth in death, 1 Joh. 3.15. That rigid and merciless ser­vant who had no pity on his fellow servant, was cast into pri­son: So (saith our Lord) our heavenly father will do un­to us, if we from our hearts forgive not every one his bro­ther their trespasses. Mat. 18.33.4. 4 We should be prepa­red as good and faithful servants, waiting for the return of their absent Lord. Luke 12.36. Having their loyns girded, and watching. In those Eastern countreys, the servants for their better expediting business at home, or their Journeys abroad did gird up their long cloaths, that they should not entangle their feet and retard them in their course. The Apostle Eph. 6. speaketh of the girdle of truth and sincerity when our affecti­ons are taken off from things earthly, trussed up, united toge­ther, and set on God; when our heart is in heaven where our treasure is: Then and not till then is a man prepared for death. When his minde is heavenly, and his affections are not trailing on the things of the earth, like long garments licking up the dust: for a worldly minded man is not yet prepared for death: A man that spendeth all his time and care upon repairing the house where he dwelleth for the present, but [Page 54]speaketh not for another house, nor sendeth away any of his furniture to it: will ye say such a man hath any mind to re­move? so a worldly-minded man that spendeth his time and strength of spirit upon this present world, who speaketh not to God in time by prayer for that eternal house in heaven, that sendeth not his heart before him as a part of his hea­venly furniture, such a man is not prepared for removal out of this world; Therefore let us obey our Lords warning, Luke 21.34. Let not your hearts be oppressed with surfeiting or drunkenness, and with the cares of this life, and so that day come upon you unawares; A heart fixed on the world is taken away unwillingly: at death the worldly man who had his full heaven in a full barn, his soul was taken from him, Luke 12.20. The worldly-minded man, unless he repent and be­come heavenly-minded, doth in some respect die a violent death: he doth not as our Lord did, commit his spirit into the hands of his Father, but his soul is taken from him against his will; he is drawn forth as a Malefactor from the prison of his earthly house to the place of execution; But the spi­ritual man, that hath his heart drawn off the world, and set on God, he hath his soul ready in his hand to put it over in­to Gods hand; he knoweth whom he hath believed, and that his faithful creator will keep the good thing committed to him against that day; As thou must gird up thy loyns, so thou must watch, for thou knowest not how soon thy Lord may send his messenger for thee; Watch over thy heart that it depart not from the living God by unbelief, nor be drawn away by thy inordinate concupiscence and unruly affections; watch over thy ways that thou maist be found in thy Lords ways, walking in his holy commandments; blessed is the man, whom his Master when he cometh, sindeth so doing; as thou watchest over thy own heart and ways, so watch and long after the coming of the Lord Jesus Christ and this long­ing for death out of a love to be with him, is a sure evidence of a soul well prepared for death. 2 Tim. 4.8. The Lord will give a Crown of righteousness, not to me only, but to them also who love his appearing. To him with the Father and holy Ghost be all praise. Amen:

Having spoken of the sting of death, we proceed to speak [Page 55]the cure, and of our deliverance from it, Of the cure of death. The Author of our deliverance and victory is the Lord Iesus Christ, the Captain of our salvation. The Apostle compareth death to a conquer­ing and prevailing enemy, which by its sting and weapon woundeth many with a mortal and incurable wound, because such men as live to sin, and die in their guiltiness, go down by the first death to the second, into that bottomless pit, out of which there is no redemption.

Jesus Christ our Lord by the merit of his death alone hath overcome death, Doct. Christ only hath over­come death for all that believe in him. and of a bitter enemy hath made death a com­fortable friend to all who believe in him; for by him alone we get victory over death. That we may understand this point the better, we should consider, in what respect Christ hath delivered us from death; he hath not delivered us from our obligation and subjection to the necessity of dying, for we see believers dye as well as unbelievers; Neither hath he delivered us from being subject to sicknesses and al­terations going before death; David complains, the pains of hell got hold upon him, Psal. 116.3. that is, extream pains in his body, and anxiety in his spirit; Neither hath our Lord delivered from pain at the hour of death, nor from the sepa­ration of soul and body by death; But our Lord hath over­come death in these respects. 1. In respect of 1. The sting of death. In respect of the sting of death; he hath taken away our sins; and as an enemy is overcome when his deadly weapon is taken out of his hand, so our Lord overcame death by taking away sin on his cross; for sin is the sting of death. Hos. 13.14. O Death, I will be thy plagues. This the Apostle cites, 1 Cor. 15.54. The Cap­tain of our salvation upon the cross, as in an open and pitched battel did spoyl principalities and powers, Col. 2.15. One of these powers armed against us was death; he took away our sins on the cross, and so spoyled death of his weapon, as a valiant Conquerour takes away the weapons from a subdued enemy. 2. 2. The fear of death. Jesus Christ our Lord hath freed us from the fear of death. Heb. 2.15. he was partaker of flesh and blood (he took upon him our nature) that he might deliver them who through the fear of death were all their life time subject to bon­dage; Our Lord by taking away our sins, the sting and wea­pon [Page 56]of death, doth deliver us from the fear of death; for that which maketh an enemy fearful, is his deadly weapon; It is true, sometimes men may fear even a naked enemy, but they have no cause, seeing he cannot harm them so some of Gods dear children at a time may exceed in the fear of death, but they have no such cause of fear: neither would they be so afraid, 3. The curse of death. if they were strong in the faith of Jesus Christ, who hath disarmed death. 3. Our Lord hath delivered us from the curse of death, that to us the first death is not a dreadful passage to the second; Ioh. 3.16. God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have eternal life. Rev. 14.13. Bles­sed are they that die in the Lord, that henceforth they may rest from their labours. As for weakness, sickness, pain, and altera­tions in the body, though our Lord hath not delivered us from them, yet by the merit of his death, and the grace of his Spirit, he sanctifieth them to us, and in a gracious providence turneth them to a good and spiritual use: Our Lords death is like to that salt that purged and sweetned the naughty wa­ters of Jericho 2 Kings 2.21. and like the meal cast into the pot, wherein was the bitter herb: 2 Kings 4.41. The death of our Lord hath taken wrath and the curse from out of all our afflictions, and maketh them useful and profitable unto us. Our Lord in a gracious dispensation turneth the bodily sickness of his own children into a spiritual medicine for purging an humorous and distempered soul: for bringing down the tympany and swelling pride of the heart: such as glory and boast in the beauty or strength of the body, do see in time of sickness the weakness and vileness of the body, and so being humbled, learn to glory onely in the Lord, and in the beauty of his grace in the inward man. A sanctified sickness purgeth out of the heart covetousness (the hearts Dropsie) thirsting for more of this present world, when the sick man seeth the emptiness of things worldly which cannot give him any ease in the time of his greatest need; A sancti­fied sickness purgeth out unruly lusts, which are as a burning feaver to the soul; sickness takes down the body, and grace sanctifying it, turns it into a temple to the holy Ghost. The [Page 57]wise Master-builder useth sickness as a sharp edged tool for polishing the body for the inhabitation of the Spirit, that it may be a temple prepared: In like manner our wise and mer­ciful Lord, though he deliver not his own children from death, yet he maketh their death to be of singular good use to them: It is a putting off of corruption, that they may be clothed upon with incorruption: The death of wicked men, dying in their guiltiness, is like unto a thiefs putting off his cloaths, to the end he may be scourged: but the death of the godly is like unto a childs putting off the old garment, that he may put on the new, that is incorruptible, and will not fade, but ever have a beautiful lustre: It is for this their soul doth groan and long 2 Cor. 5.2. In this we groan, earnest­ly desiring to be clothed upon with our house, which is from hea­ven. 4. The do­minon of death. As for deaths dominion and power over our bodies in the grave, our Lord did take it also away by the merit of his death, and declared his victory over, and our deliverance from it, by raising his own body, and by loosing the bonds of death: when our Lord awoke from death, and stretched out the strength of his Godhead like Sampson, he broke asunder those bonds as cords of flax. Our deliverance from the grave will be fully manifested in the day of the glorious re­surrection of our bodies

Object. Object. But is not the punishment of sin as well as the fault taken away in our Justification by the blood of Jesus? how comes it to pass that the children of God notwithstand­ing the forgiveness of their sins, are yet punished by temporal death?

Answ. I answer, Answer. Death is not inflicted on Believers in wrath. that death temporal is formally and pro­perly a punishment. when it is inflicted by God as a Judge in his wrath▪ and when it is a door and passage to the second death, and to a perpetual separation from the face of God: But the death of the godly is not inflicted by God in wrath, for these reasons. 1

1. Because in the remission of their sins and reconcili­ation with God in their justification, all wrath is taken away: God forgiveth and forgetteth their sins. Isa. 43.25. I blot out thy transgressions for my own names sake, and will not [Page 58]remember thy sins; But where wrath remaineth, sin is not forgotten.

2. 2 That which is sent and turned by God into a blessing is not inflicted in wrath but death is turned into a blessing to the children of God. Rev. 14.13. it is a passage unto their eternal rest in their countrey that is above: It is as a speedy passage by sea to a traveller return­ing home to his Fathers house.

3. 3 That which which is precious in the eyes of the Lord, is not inflicted in wrath for precious things are testimonies of love, and not evidences of wrath: but the death of the Saints is precious in the eyes of God. Psal. 116.15. Next I answer, death to the godly is not a door of fear and condemnation, but of hope and salva­tion, Rom 8.1. There is no condemnation to them who are in Christ Jesus; There may be in a great Princes house a com­mon door and gate, at which Malefactors do enter, and go down into the dark dungeon, at which also the chil­dren may enter and go up to the rooms above that are full of light; The door is one and the same, but the use of it is far diverse in the respect to the one and the other; So dissolution at death is common both to the godly and wicked: but the relation that death hath to them is diverse: to the one it is a passage for glory and to the other for eternal pain; from whence it appeareth; that the punishment standeth not so much in the dissolution of the person, which is common both to the godly and wicked; As in that ordination of the first death to be a passage unto eternal death, which in Gods purpose is ordained and in justice executed on the wicked It is true death wil be bitter in the pains of it even to the godly, but this bitterness of death is not properly a punishment to the godly: as a bitter potion given out of the hand of a loving father to his weak child is not given as a punishment, but as a medicine, that though it be painful for a time, yet he may have stronger health in time to come So after the bit­terness of death is passed, the children of God get confirm­ed health and salvation in the kingdom of heaven.

Object. Object. But hath not Christ by dying once, fully satisfied [Page 59]for us? how is it then, that Believers are not freed from that debt of death, for the which their surety hath given satis­faction?

Answ. I answer, true it is, Our Lord died, Answ. Believers dy not to satis­fie divine justice. that by his death he might satisfie divine justice fully; but to this end we dy not, that we may satisfie divine justice: for a finite creature cannot satisfie infinite justice: yea the wicked in hell do not by their sufferings fully satisfie; they will be ever in satisfy­ing, but never able to make out the satisfaction: The end of the death of the Godly is not (as was the end of Christs death) to satisfie the justice of God as a Judge, but to sub­ject themselves to his fatherly pleasure and wisdom, that by death they may be purged from the dross of inbred corrup­tion, and thus enter into the glory and Joy of their father, for corruption cannot inherit incorruption; did not our Lord fulfill all righteousness for us in his active obedience? and yet we stand obliged to the mandatory power of the Law: as we have endeavoured to prove elsewhere, in Serm. 4. on E­zek. 36 6.27. though we be not bound to obey the Law for the same end our Lord obeyed it, to wit, for our justification, yet we are bound thereto for this end that by our obedience we may testifie our thankfulness to the Lord our creator and redeemer: likewise in our Lords passive obe­dience, his end was to satisfie for our guiltiness and obligati­on to punishment but a special end in all our sufferings, is that we may be conformable to the Lord our head. Rom 8.29. not by satisfying with him, but by our patient submission to the will of our heavenly father, like as our Lord in all things sub­mitted to the will of his father.

Object. Object. But many of the dear children of God are not freed from the fear of death: as David and Ezechias had their own fears in a large measure. Psal. 116. Isa. 38. How then say ye that Christ hath delivered us from the fear of death?

Answ. Answ. Believers have a natu­ral fear of death. I answer, it is no wonder the godly have a natural fear, because they have, as all creatures, a natural desire of self-preservation; and this natural fear being concreated with man in the state of integrity, was not sinful.

But sometime this natural fear exceeds in the godly, when faith and hope is weak: This excess of natural fear is in them a sinful infirmity, not to be defended by any, but to be pitied by others, and mourned for by themselves, and prayed against by all: weakness of faith at such times makes their fears great and strong; when the children of God have deep apprehensi­ons of death, and but weak apprehensions of Iesus Christ, and of eternal life by him then is their eye fixed on the bitter po­tion, which breeds astonishment, until the time they gather their thoughts, and by faith and hope look to that eternal health which will follow upon this bitter potion. Our Lord said to Peter, Mat. 14 Why art thou so fearful, O thou of little faith? little faith makes much fear: but a vigorous faith into Gods special presence, though it do not altogether expel, yet will it moderate and regulate our natural fear of death. Psal. 23.4. Though I walk through the valley of the shadow of death, I will fear no evil, for thou art with me, thy rod and thy staff comfort me: They are as children in their loving Fathers hand, and fear not to pass through that dark trance to their eternal Mansions of light and glory.

This doctrine serves to rouse & raise our hearts unto the du­ty of Thankfulness: Ʋse 1 Be thankful for victory over death. Thanks be to God who giveth us the victory through our Lord Jesus Christ. How should we bless our God for sending his wel-beloved son into the world, to deliver us from all our enemies, and from this awful enemy death, that assaileth us in our lowest condition! The damosels of Jeru­salem praised David, who had slain his ten thousands: how then is Davids Lord and ours to be praised, who hath overcome innumerable thousands at death in the behalf of his elect and redeemed ones? As Sampson killed many at his death, so the Captain of our salvation in his lowest condition subdu­ed our enemies in their greatest strength: for the weakness of God is stronger then men. 1 Cor. 1.25 Then was our Lord strongest in the might of his power, when he appeared weak­est in his outward condition: by his cross he triumphed, by the shame he endured, he overcame that perpetual shame and confusion we had deserved: by his pains he saved us from eternal pains: and by his death he was the death and plague [Page 61]of our death: how then should we love this Lord who hath delivered our souls from the sting and curse of death, our eyes from perpetual tears, and our feet from falling into that bot­tomless gulph, out of which there is no returning? Amongst the Heathen, in whose hearts were engraven by the finger of nature some dim lines of the law of gratitude, If any man in time of battel had rescued and saved a Roman Citizen, he was adorned with a new oaken crown or garland, and highly praised: how then should we, for whom, and before whom Christ was, and is crucified, praise him, who rescueth us from the power of death and prevents us with mercy that we are not sent from death into hell? The people of Israel did sing the high praises of the Lord for dividing the red sea, for bringing them through it, and for his mighty power and mercy in bringing them through Jordan to their promised rest: how then should we praise our Lord, who in his infinite power, unsearchable wisdom, and rich mercy, hath made a way for us through the deep of his sufferings into that heavenly rest? as at the Priests entering the river Jordan, Iosh. 4. it divided and gave way to the people of God to pass over: so our great high Priest by going down to death, hath made a way for us through it unto eternal life: therefore from a deep sense of that which our Lord hath done already for us, and in hope of that hap­piness before us, hid with Christ in God, Let us bear a part in that new song, Rev. 5.13. Blessing, glory, honor, and pow­er be unto him that sitteth upon the throne, and unto the Lamb for ever, and ever.

It serveth for admonition: Ʋse 2 Submit to the disposals of God in sickness, death. seeing our Lord Jesus Christ by his death sanctifieth our death, and all our bodily indispositi­ons, by making them work for our good, and this also is a part of his victory; it is our duty in weakness and sickness to submit unto the wise & gracious dispensation of God, for do­ing whereof I propose these ensuing motives. 1. Motives. 1. Because in the sickness of the children of God his wisdom is made manifest, ordering the sickness of their bodies for the healing of their souls. Rom 8.28. All things work together for good to them that love him; their sickness is Gods medicine, and hath an operation on their souls for their good, what ever be the [Page 62]end of it; if the child of God recover, his sickness bringeth forth the peaceable fruit of righteousness: Heb. 12.11. that is to say, a near and closer conformity to the will of God, the supreme Law of all righteousness, which righteousness and endeavour of conformity to the will of God bringeth forth peace of conscience as a sweet and pleasant fruit; But if the sickness be unto death, it bringeth forth the incorrup­tible fruits of eternal life. Therefore in time of sickness sub­mit wholly to his most wise and holy will: Our Lord said to Peter, Joh. 13. What I do, thou knowest not now, but thou shalt know: so in the time of thy sickness, wherein the Lord purg­eth thy soul, thou knowest not what thy Lord is doing, but afterward thou shalt know: Though the manner of his ope­ration be a great mysterie and secret, yet the work brought forth in thy soul and conversation shall be manifest: Though sickness be like a medicine, sharp and bitter in the operation, yet it proveth very profitable in the souls health that follow­eth upon it: shall we take bitter potions upon the word of a man, a skilful Physitian, for the healing of our bodies, and shall we not accept sickness as a Medicine out of the hands of our wise God and loving Father for healing our souls? he is faithful, and hath promised that our afflictions, though grie­vous for the present, shall bring forth the peaceable fruit of righteousness, Heb. 12.11. If we endure trials, we shall receive the Crown of life, Iam. 1.12. Some in Gods pre­venting mercy have been drawn to God by their sickness: as that Palsie-man, Mar. 2. and that haemorish woman: The great Physitian at one time healed both their souls and their bodies: according to that of Isa. 48.10. I have chosen thee in the furnace of affliction, he refines his own children as Gold, maketh them vessels of honour, and setteth his Image and superscription upon them in the legible characters of true ho­liness and righteousness. 2. Because he maketh his loving kindness and indulgency manifest to his own children in time of their sickness: do they not under long and lingering diseases now and then feel some sparks of his love warming and che­rishing their hearts, and his sensible strength in the inward man upholding them under the burthen of a sick body? These [Page 63]glances of his countenance and favour, are as cordials to keep their hearts from fainting: Thus did the Lord visit his ser­vant David. Psa. 31.7. Thou hast considered my trouble, thou hast visited my soul in adversities, and Paul 2 Cor. 1.4. He com­forteth us in all our tribulation.

3. Submit to his will in sickness; 3 and consider with thy self the Lords preventing mercy in preserving thee at such a time from many sins, whereinto thou mightest have fallen if thou hadst enioyed health and liberty to go up and down a world full of snares; Therefore if thou be yong, and under weakness, and a daily decay of bodily strength, adore the deep wisdom, and rich love of thy Lord, who keepeth thee in durance as a pri­soner of hope; A father that keepeth within doors his di­stempered and distracted child without liberty to go abroad, doth it not as an act of rigor and unkindness, but out of much wisdom and love, fearing he should abuse his liberty, and throw himself away into dangers; so thy heavenly father by sickness puts a restraint upon thee, not out of hatred, but out of much love; It is far better to suffer affliction in a weak and sickly body, then to act sin in a strong and health­ful body; It is much better to have the strength of grace made manifest in thy weak body, then to have a weak and unruly spirit in a strong body; It is much better to be un­der a sickly and suffering condition, then to be like those yong widows rambling up and down in their licentious health: such are not only soul-sick, but dead while they live in that base element of noysome lusts. 1 Tim. 5.6. but the children of God living to him in their sickness, have healthful souls in sick bodyes: they have freedom of spirit under bo­dily restraint.

It serveth for a ground of comfort and encouragement to the children of God against the fear of death; Ʋse. 3 Comforts against the fear of death. and for the better establishing of our hearts, I propound these considera­ons

1 Consider, Death is a naked and spoyled enemy, Our Lord hath taken the sting from it, so that it cannot harm thee: It is true the dear children of God have their own fits of natural fear, when they look to deaths pale and gastly face, but [Page 64]when in their second and better thoughts, they consider death hath no power nor weapon wherewith to hurt them, this doth raise and comfort their drooping spirits; and upon this account I may say to the child of God, as the two faith­ful spies said to the Children of Israel, affrighted with ap­prehensions of strong and mighty enemies in the way unto their promised rest, Num. 14.9 Their defence is departed from them, and the Lord is with us, fear them not.

2. 2 Consider, Thy Lord and Captain of salvation is with thee at thy death; and will lead thee through that dark trance: This was Davids comfort, Psal. 23 4. I will not fear, although I walk through the valley of the shadow of death, because the Lord is with me: This valley is like that of Achor to the child of God, a door of hope. Hos. 2.15. As the children of Isra­el were much encouraged and comforted by the first tasts of plenty in Achor at their entrance into the promised land: so the children of God at their entring into the valley of death, and border of eternity, receive of the first fruits of eternal life, peace in their consciences, and joy of the holy Ghost in their hearts; by faith and hope they see some light before them at the further end of this dark valley, like a light on the shoar, towards which their will doth steer the course of their affections; Psal. 48.14. He will be our guide even unto death; Think not thy God who hath been thy guide through the wilderness, will leave thee when thou comest to Jordan, and to the border; Thou art both unthankful and unbelieving to entertain such unkind thoughts of thy kinde God, upon whom thou hast been cast from the womb: make better use of tried love, then to distrust him in the end of the day, who hath been with thee since the morning of thy life: but rather learn, as David, to make good use of former kindness: first to praise him, Psal 71.6. By thee have I been holden up from the womb, my praise shall be continually of thee: Next to hope and confide in him. vers. 14.16. I will hope continually, I will go in the strength of the Lord God: And last, to pray to him for continuing his loving kindness, ver. 17, 18. O God thou hast taught me from my youth; Now also when I am old and gray­headed, O God, forsake me not.

3. Consider thy union with Christ. 3 This is a main ground of comfort at death: he is the saviour of his body, all his mem­bers will be brought where himself their head is, he will be compleat in his body: he will not want the weakest or poor­est believer, that did on earth cleave to him with purpose of heart.

4. Consider he prayed for thee, 4 that thou mightest be where he is: Joh. 17.24. Father I will that they also whom thou hast given me, be with me; and he prayed also that the father would keep them in his name and power by the way, until they came unto the end of their faith, the salvation of their souls: Thou who in thy sick bed prayest for the same thing our Lord sought in prayer for thee, and before thee, thou mayst be as­sured to be heard, when thy prayer is founded on his merit, and on the efficacy and example of his prayer.

5. Consider the godly man is a great gainer by death; 5 It is best to be with Christ, Phil. 3.23. The man who liveth to Christ, and dieth in Christ, doth not loose the good things of this world, but exchangeth them for far better: A man re­turning from a strange and poor countrey to his own home, and in place of base mettal which he leaves behind him, receiv­ing a bill of exchange to be answered in gold, and ten thou­sand for one, that man looseth nothing by leaving that poor countrey and base coyn, but gaineth much: so the believer at death upon the account of Gods true and faithful promise made to him in place of empty and perishing riches, receiveth in heaven solid and durable riches, in place of honour world­ly, that is like the inconstant wind, he gets his adoption mani­fested to him, when he is put in possession of eternal glory: when he is made a sure pillar in that new Jerusalem, whereup­on holiness and glory is engraven with indeleble characters. The new Jerusalem is wholly founded upon Jasper stones. Rev. 21.19. All such precious things so much esteemed in this world, are far below our contentment and happiness in heaven, as the foundation of a house is far below the plenish­ing and precious furniture of it: God himself, infinite in greatness, goodness, beauty, and all perfection, will replenish our house there with his own presence, wherein is fulness of joy [Page 66]and pleasures for ever. Psal. 16.11. Compare I pray you our happy being with Christ after death, and our being in the miseries of this life: Then canst thou not but assent to that of Paul. It is best to be dissolved and to be with Christ; at the best here we are but Pilgrims: and is it not best for a Pilgrim to be at home in his fathers house? we may and should as Pilgrims resolve for hard and unkindly entertainment in this strange world: yea, entertain a pilgrim never so well, yet his heart is homeward; so though the child of God were every way in a prosperous condition here on earth, yet his heavenly mind is far above those empty husks, & his heart is in heaven: here not only are we in a course of pilgrimage, being absent in the body from the Lord, but also in a daily warfare, not only against flesh and blood, but against principalities and powers, against Satan, the world, & our own rebellious corruption, by which, as a domestick traitor Satan and the world do deceive, assail, and overcome us now and then in the hour of temp­tation; we get rest in time of our life from divers temp­tations, which Satan as a crafty fowler useth thereby, as so many calls and whistlings to allure into his Net divers kinds of silly fools; in our yonger years we are tempted to un­towardness and frowardness: in riper years to riot and sen­suality; after that to pride and ambition, and in our de­clining age to covetousness and worldly mindedness. To have our hearts even then fixed in the world, when one of our feet is already in the grave: a most untimely temptation, and yet prevails with too many; Is it not therefore best to be dissolved and to be with Christ? There and then will be per­fect peace, and freedom from this body of sin, and inordi­nate concupiscence, which like a troubled sea raised up with the winds of temptations, doth cast up mire and dirt: but in heaven with Christ our Lord there is a perpetual calm; all the stormy winds are in the inferior region of the air: so all the winds of temptations, are here below; but none there where our Sun of righteousness shineth for ever. Man here is subject to one cross after another, like Paul, no sooner out of the danger of the raging sea, but a Viper leap­eth upon his hand, Act. 28. No sooner do our eyes dry, but [Page 67]we are put to weeping again. The breathing times and respite God in his goodness giveth to us at one time, are to prepare us for a new onset at another time: is it not there­fore best to be there, where all tears will be wiped from our eyes? Rev. 21.4.

2. It is best to be in heaven with Christ, 2 if we compare the small beginnings of glory here with that cempleat glory and ha­piness there: here the children of God receive the earnest of the spirit, and the first fruits of eternal life: but what is the earnest penny in comparison of that full sum of glory which cannot be conceived or numbred by the heart of man here? And what is the handful of the first fruits in comparison of the full harvest of Joy in heaven? I grant the earnest should comfort and encourage us in the assured expectation of the full bargain of happiness, for faithful is he who hath promi­sed: And the first fruits, some grains of peace and joy be­stowed on us here, should comfort us in the hope of that full joy there, that shall never be taken from us: The same was a ground of the Apostle his willingness to be dissolved, and of his confidence to be eternally happy after his dissolution. 2 Cor. 5.6, 8. He hath given unto us the earnest of the spirit: we are confident and willing rather to be absent from the body, and to be present with the Lord,

6. Consider to what society and company we go at our death, 6 we remove not to a strange countrey, but to our fathers house: to the immediate fruition of God, Father, Son, and Holy Ghost, to the soc ety of holy Angels, and to the souls of just men made perfect; what ravishment and content­ment of spirit had Peter upon the Mount in the society of our Lord at his transfiguration, and of those two witnesses Moses and Elias; It is good to be here said he; what then wilt thou think and say when thou shalt have an immediate com­munion with thy Lord, and a comfortable, but unspeakable communion with all the Angels and Saints in heaven: Old Jacob was much encouraged to go down unto Egypt, when he considered Joseph was there before him to receive and welcome him, when he looked beside to the waggons and pro­vision sent to him for his journey, and when he looked be­hinde [Page 68]him to a land of famine, from which he was to depart. So at the hour of death we have matter of encouragement, when by faith we look before us: Our Joseph, the Lord Jesus Christ, the great Steward and dispenser of grace and glory is before us to welcome us, when we look with the eye of sense and experience beside us, Our Ioseph sendeth some provision of faith and hope to hold in the life of grace by the way; And when we look behinde us, we leave a world abounding in sin and misery; That divine Philosopher Socrates said, death would be a hard matter to me, if I thought not I were going to men departed this life, and those far better then many who stay behind them: Therefore in this respect also it is best to be dissolved, and to be with Christ.

7. 7 Consider our happy condition is a thing certain and sure, already prepared for us by the merit of Christ, and reserved for us in heaven. 1 Pet. 1.4. It is not with us (blessed be God) as with the Emperour Hadri­an; he knew not whether his soul went at death, when he said, O my silly wandering soul, into what places wilt thou now go! But a Believer saith with Paul, 2 Tim. 1.12. I know whom I have believed: Our Lord hath told us, Joh. 14.12. I go to prepare a place for you. As a man espousing a wife in a strange countrey, returneth to his own countrey, maketh all ready for her coming home, and in his convenient time sendeth his special friends for her to convoy her home; so our Lord by his word hath suited us, and by faith wrought in us by his Spirit, hath espoused us unto himself; he hath gone before us, prepared all happiness for us, and in his own good time doth send his holy Angels to convoy our souls at death unto that eternal house in heaven, not made with hands: The sight and knowledge of this made the Apostle to groan in his spirit, and long for it. 2 Cor. 5.1, 2. As one dwelling for a time in a strait, dark, and rainy house, compassed about with naughty and wicked neighbours; such a man after he hath gotten a promise of a large lightsome and close house, that hath the society of good and comfortable neighbours, how much will he long for the term of removal? Such is our condition in the body; Much straitness and suppression of [Page 69]spirit through many grievous troubles; much ignorance and darkness in our understanding. Many temptations, like rain dropping in through the open and ill-guarded organs of our senses; And also many wicked men do compass us like Bees, to sting us; but in that house and happy condition above there is largeness of spirit, and freedom from all molestation, full light and knowledge stability, perpetual in grace and glo­ry, above the rain and wind of temptations; And there is the blessed society of God, Angels and perfect souls: Therefore from all these considerations we must and should conclude, it is best to be dissolved and to be with Christ, with whom our life is hid in God.

Object. Object. But may not the child of God in a time of sick­ness desire to live, and pray to God for recovery?

Answ. I answer, no doubt he may, so did David, Psal. 39.13. Answ. A believer may in time of sickness pray to live. and Ezekias, Is. 38. but desire of life should be well qua­lified.

1. 1 It must be ever with submission to the good will of thy hea­venly father: thou must say as our Lord did, Father, if it be thy will, let this cup pass away from me, yet not my will, but thine be done.

2. 2 It must be out of a serious intention and resolution to ho­nour the God of thy life, by bringing forth the fruits of righteous­ness after thy sickness, that all who know thee, may praise thy God, not only in his power manifested in thy bodily recovery, but in his mercy for healing thy soul, and making thee to grow in grace after thy sickness.

3. 3 It must be with an earnest desire to glorifie God in thy calling: As Paul, Phil. 1.24. It is best for you that I abide in the flesh: As Parents being sick may lawfully desire to live, that they may bring up their children in the knowledge and nurture of the Lord; but all this must be done with a sub­mission to the will of God.

Object. Object. May a man out of discontentment for troubles worldly, desire to be dissolved?

Answ. That was Jonahs sinful fit of impatience, Answ. but it lasted not; It is not law­ful our of discontent to desire death. we should be much displeased and discontent with our sins, but in no wise with the good and blameless pro­vidence of God in afflicting us for our sins; It were evil for [Page 70]us if death should take us away in such a fit: It were with the silly fish, but a leaping out of the lukewarm water into the hot fire: It is a weakness of spirit to fret and faint under crosses, but the strong spirit beareth them with resolution: To this purpose Augustine doth argue well, Augustine. that Cato and Lucre­tia were both of weak spirits, in so far as they could not bear those disgraces, wherein they were innocent sufferers, but out of their weakness of spirit, and a desperate discontentment, they became Agents in their own perpetual shame and con­fusion, by self-murder, and leaving their station without any order from God who had placed them therein; It is most certain that crosses, through Gods grace sanctifying them, are means to wean the heart of the child of God from the world, as babes are weaned from the brest after it is crossed with wormwood; But the main ground wherein riseth and standeth the desire of Gods children to be dissolved is this, that they may be delivered from the burthen and bondage of indwelling corruption, and be with Christ, which is best of all; Therefore whatsoever thy present condition be, labour thou to be content therewith; This is a sure ground of comfort after thou art once in a state of grace and favour with God through Christ. Thy present estate, be it what it will, prosperi­ty, or adversity, it is ever the best; Reverence his wise and holy providence; God hath placed thee in this world; Submit thou to his will for the time of thy abode or remo­val; As God put Noah in the Ark, so the holy man stayed there till God commanded him to come forth; Joseph and Mary stayed in Aegypt, till God sent them word to depart out of it; So must we with patience abide in a miserable world until the time God sendeth for us; and when death cometh as a messenger from God, then should we answer as Rebekkah did to her nearest friends, when they said, Gen. 24. Wilt thou go with this man? She answered readily and resolutely, I will go; She leaveth parents, friends and all. So at death should we be willing to leave all in this present world, for it is best to be with Christ the prince of life, and Lord of Glory, To whom with the Father and Holy Ghost, be all Praise, Honour and Glory, for now and ever. Amen.

THe great priviledge of the glorious resurre­ction of our bodies, The resurre­ction of the body, a fruit of Christs Merit. is also a sweet refreshing stream flowing out from the fulness of Christ his love, merit, and power, 1 Cor. 15.22. Since by man came death, by man came also the resurrection of the dead; we get a right and claim to this priviledge by Faith in Jesus Christ, the purchaser of it; Ioh. 5.24. Verily, verily I say unto you, he that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into damnation, but is passed from death into life. It is spoken of the whole person, and supposeth man made up of soul & body, & also in the praeterit time, he is passed from death unto life: because his interest and claim to Christ doth ensure unto him all the benefits purchased by the death of Christ; As the purchase is by the merit and satisfaction of Christ: The application and appropriation of the right and claim by Faith in Jesus Christ; so we are put in the possession of it by our Lord at [Page 72]his second coming, Philip. 3.21. he shall change our vile bo­dy, that it may be fashioned according to his glorious body.

In the words we have these four points considerable.

1. In the words 4. points. 1. The certainty of the resurrection of the body, The hour is coming: Our Lords Disciples and hearers marvelled when they heard of the Mysterie of the first resurrection whereof our Lord was speaking, that those who were yet dead in their sins and trespasses should be quickned by the word and Spi­rit; in these words he saith, marvel not at that, for not only is there a first resurrection in this world to a new life, but al­so a second resurrection in the other world into eternal life.

2. 2 The universality of the resurrection, All in the graves.

3. 3 The powerful means of the resurrection, They shall hear his voice, and shall come forth.

4. 4 The different ends of the resurrection, according to the difference of the persons that will be raised, They that have done good, unto life, and they that have done evil, unto the resur­rection of damnation.

From the first point we observe this Doctrine and Con­clusion; Doctrine. There shall be a resur­rection of the body. It is most certain there will be a resurrection of the body; The hour and time appointed for it in Gods purpose is coming, saith our Lord, in whose lips was never found guil; There is a certainty of infallibility in respect of divine prediction; for heaven and earth will pass away, before one of his words fall to the ground; and there is also a certainty of immutability in respect of Gods Decree and eternal pur­pose; for the counsel of the Lord shall stand, and he shall do all his pleasure; Isa. 46.10. The resurrection of the body is most certain in both respects.

1. 1. It is fore­told. It is foretold and revealed by the holy Spirit in the Scri­ptures both of the Old and New Testament, in that [...], first Gospel, preached by God himself in Paradise, Gen. 3.15. the seed of the woman shall bruise the head of the Serpent, that is destroy all his works: when the head is bruis­ed and crushed, forthwith all the operations and actings pro­ceeding from it, are crushed and destroyed. So the power [Page 73]and dominion of death over the body in the grave, one of his works brought upon us by his tempting, and our own vir­tual consent in our first Parents is destroyed in the seed of the woman, as was foretold in that first and fundamental Go­spel-Promise. Exod. 3.6. I am the God of Abraham, Isaac, and Iacob; which place our Lord cites against the Sadduces, to prove the certainty of the resurrection, Math. 22.32. Be­cause God is the God of the whole man, and man is not whole without the body; Iob 19.25. I know my Redeemer liveth, and that he shall stand at the latter day upon the earth: And though after my skin worms destroy this body, yet in my flesh shall I see God; whom I shall see my self, and mine eyes shall behold, and not another; Iob is confident of his resurrection in the same individual body, Psal. 17.15. I shall be satisfied▪ when I awake with thy likeness; which place sound In­terpreters, both antient and modern, do expound of the awakening of the body from the sleep of death in the day of resurrection; To this purpose speak also the holy Pro­phets, Isa. 25.8. He will swallow death into victory: And this is by delivering our bodies from the captivity of the grave, wherein death and corruption for a time had power over them. Isa. 66.14. Your bones shall flourish like an herb; at the day of resurrection, the bodies that were hid in the graves, and secret receptacles of the earth, like a herb hid under the ground in time of Winter; The Son of righteousness at his return will revive them, and make them spring forth in fresh and lively colours by the effectual influence of his mighty power, Dan. 12.2. Many of them that sleep in the dust shall awake, some to everlasting life, and some to shame and everlast­ing contempt; It is certain also from the divine Oracles of the New Testament, Math. 12.41. The Ninevites shall rise in Iudgement, Ioh. 11.24. I am the resurrection and the life, saith our Lord, Act. 24.25. Paul preacheth before Foelix of the Iudgement to come, and if there will be a Judgement, cer­tainly the resurrection of the body must precede, that the persons to be judged may give appearance before the Judge­ment Seat; And Paul preaching to the same purpose, [Page 74] Act. 26.9. saith, Why should it be thought a thing incredible with you, that God shall raise the dead?

As the resurrection of the body is infallibly certain, 2. It is ap­pointed by God. in re­spect it is revealed and foretold in holy Scriptures, so it is immutably certain, in respect it is so appointed by God in his eternal counsel and decree, which cannot be altered, Act. 10 42. God hath commanded us to preach that Jesus Christ is he which was ordained of God to be the Judge of quick and dead; If God ordained him to be Judge, then certainly he ordained that there should be a resurrection, that men might be brought before this Judge; for without a resurrection there could be no persons to be Judged, Rom. 14 10. We shall stand before the Iudgement seat of Christ: There cannot be a standing till first there be a raising from the dead, Act. 17.31. He hath appointed a day wherein he will Iudge the world in righteousness. The Apostle proveth the certainty of the resurrection, from the certainty of a day of Judgement set and appointed of God, Iob 6.40. This is the will of him that sent me, that every one that seeth the Son, and believeth on him, may have everlasting life, and I will raise him up at the last day: In which words our Lord sheweth us, that eter­nal life is appointed and ordained of God for all that be­lieve on him, and that the resurrection of the body is a means also appointed of God for executing the Decree of their compleat glory.

That the resurrection of the body is possible and probable, 3. It is pos­sible and probable. the Apostle Paul proveth at large, 1 Cor. 15. from Gods power seen in things natural and obvious to sense, as in rais­ing out of the grain of corn sown and dying under the clod, a fair stalk of corn with many grains; The day (saith Ter­tullian) is buried in the night, and yet riseth in the morn­ing: we see also in vegetables, the herb that is withered in the Winter, doth in the Spring time revert and flourish again; the Lillie puts on again those pleasant colours in the Spring time, that were laid aside in the Winter: Do we not see that Alchymists out of divers herbs cast into one common Limbick, do extract those simple principles of which at first they were composed: And what is our sleeping in the night [Page 75]time, but a shadow, and resemblance of death? then are our senses bound up from exercise, and our awaking in the mor­ning is a rising to the use and exercise of our senses: such like arguments prove only the possibility of a resurrection; for with God nothing is impossible; and all things are alike possible to him, who is of infinite power: but the certainty of it is proved only from holy Scriptures, for God is able to do many things which he will not, as to raise up children to Abraham of stones; This possibility of the resurrection is well inferred from his infinite power, but the certainty of it is concluded from his will and purpose revealed in holy Scri­ptures, which are infallibly true.

This Doctrine serveth for admonition to all, Ʋse 1 Be thankful for the reve­lation of this Mysterie. who live within the verge of the Church of Christ, to be thankful to God, who of his good pleasure hath revealed to us this great mysterie hid from the wise men and great Philosophers in for­mer ages; who in their conjectures about the estate of the dead, became vain in their own imaginations: It is true, they had some glimpses of the immortality of the soul; Plato in his Dialogue entituled Phaedo, saith, by deaths coming to a man, that which is in him immortal departeth freed from cor­ruption, and giveth way to death. Cicero in his Tusculan questions, lib. 1. saith it was a maxim inbred in the Anti­ents, that man at death is not so taken away, that by it he is altogether destroyed and annihilated; The Poet Lucan, lib. 1. rendreth the reason why the old Gauls were so hardie in all their encounters at [...]ght; because their Pagan Priests, called Druides, did teach them, that their souls immediately after death would be in a happy condition; but concerning the re­surrection of the body ye cannot read one syllable in all the heathen writers; Such Doctrine was mocked at by the Phi­losophers of heathens, Act. 17. they could not give an as­sent to it: And therefore Paul saith, Act. 26.8. Why should it be thought a thing incredible with you, that God should raise the dead? They measured Divine Mysteries by the short plummet of humane reason: Likewise from this ground, that of nothing, there can be nothing produced, they could not believe that Mysterie of the infinite power of God in the [Page 76]work of Creation; in like manner, having their understand­ings prejudiced with this received maxim, that from a privati­on there cannot be any regress unto the habit, they could not assent to the Doctrine of the resurrection of the body; Hu­mane reason cannot reach Divine Mysteries, they are above its capacity, 1 Cor. 2.14. the only ground whereon rests our as­sent to such a Divine Mysterie, Augustine. is the infallible testimony of God in holy Scripture; Augustin (saith well) that a natu­ral man requires a reason of evidence in the matter it self, before he believe it, intelligam (saith such a man) ut credam, let me understand it that I may believe; but the Disciple of Iesus Christ, who hath captivated his thoughts unto the word of God, saith, credam ut intelligam, let me once believe that God hath spoken it, then shall I understand it to be true and evident from the testimony of God; when we consider the goodness of our God in revealing to us this great Mysterie hid from many of the wise in the world, let every one of us say with our blessed Lord, Math. 11.25, 26. I thank thee O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes; even so Father, for so it seemed good in thy sight.

It serveth also for comfort to three sorts of persons, Ʋse 2 1. To such of the children of God as are under any trouble and pain in the body; Comfort to Saints under bodily pain. though it were a painful languishing disease, yet here is a sure ground of hope and comfort; It is most certain thy bodie will be raised, and in the bodie thou shalt have a comfortable rest from all labour and pain: This was Iobs comfort in the day of his sore trouble, that in the same bo­dy he should rise and see God, Iob. 19.25, 26. It was the Apostles comfort, 1 Cor. 15.19. If in this life only we have hope in Christ, we are of all men most miserable; because they suffered more in the body then other men did; yet the hope and comfort of the resurrection upheld them; It is some ease and comfort to one that is Sea-sick, to look a far to the Land, but their comfort and joy of heart is much greater when they come safely to it; so in all our troubles in the body, which are as a Sea-sickness in our passage towards our Country above, let us look by Faith to the certainty of the [Page 77]resurrection of the body; and if there be some comfort and joy (as undoubtedly there is) from Faith into the Promise, and from hope of the promised resurrection; What then will be the measure of thy comfort and joy, when in a glori­fied body thou shalt see the Son of God manifesting his glo­ry and transcendent beauty in his body.

It serveth for a ground of comfort to them that are on their death-bed, Ʋse 3 Comfort to Saints against the apprehensi­ons of death. and have received in themselves the sentence of death; be of good comfort, the day is coming, when thy body shall be raised out of the dust; Consider for thy com­fort;

1. 1 The mystical union of the bodies of Believers with Jesus Christ their head, and thou mayst be confident our Lord and glorious head will not want any part of his Mystical body; 1 Cor. 15.20. Christ is the first fruits of them that sleep; as the first fruits were a sure evidence that the harvest was com­ing on a pace, so the resurrection of Christ is a sure ground of hope and comfort for assuring us of the resurrection of our bodies; 1 Cor. 15.16. If the dead be not raised, then is not Christ raised.

2. Consider the end of Christs death, 2 and of his second coming, 2 Thes. 1.7. It is a righteous thing with God to ren­der to you who are troubled, rest with us, when the Lord Iesus shall be revealed from heaven with his mighty Angels; It is true, in the grave thy body will have a kind of a negative rest; then no pain in the body; but in the day of resurrection thou shalt have a positive and refreshing rest in God himself, like a man awakened and resting on a bed of Roses.

3. Consider the endurance of the Kingdom of the Mediator, 3 in respect of the manner of the administration of it in this world; 1 Cor. 15.25. He must reign until he have put all his enemies under his feet; One of those enemies is the grave, which our Lord before subdued, and will also put under our feet, when our bodies shall be raised out of the grave, and we shall be above the power of corruption; Therefore thou that be­lievest in Christ mayest dye with great comfort, and exult with Paul, 2 Tim. 1.12. I know whom I have believed, and I am perswaded he is able to keep that which I have committed to him [Page 78]against that day; Commend thy Spirit into his hands, and thy dying body to his Fatherly care to be kept in the grave by him; he is a Faithful Creator, and Conservator of both; at the day of resurrection he will render both; Thou mayst be assured, the Lord who requires men to be faithful in ren­dering again the pledge intrusted to them; Deut. 24.13. he will in the day of restoring all things, render again to thee thy soul and body, with increase of glory, beauty, and strength.

Thirdly; Comfort to Saints mourning for the death of their friends. It serveth for comfort to those who mourn for the death of their dear friends; I grant it is not only lawful to mourn, but it were unnatural not to do so; Our Lord wept over Lazarus; Joseph mourned many days for his old Fa­ther; The death of dear friends is one of Gods visitations, and it becomes us well to take notice of Gods visiting us; 1 we must neither slight and despise the chastisement of the Lord, nor be faint-hearted, when we are rebuked of the Lord, Heb. 12.5. The first is a brutish stupidity and Heathe­nish Apathie; the other is a sillyness and pusillanimity, pro­ceeding from unbelief, and repining of Spirit; but let thy mourning be qualified and moderated with the comfort and hope of the resurrection, 1 Thes. 4.13. Sorrow not even as others which have no hope: That Heathen Moralist could say, We have not lost our friends, but sent them before us; what then should Christians say, who believe not only the im­mortality of the soul, but also the resurrection of the body? As in thy mourning thou makest conscience of natural affe­ction to thy dear friend, so at the same time make conscience also of thy supernatural affection and submission to the will of thy heavenly Father; this consideration will regulate thy sorrow.

2. 2 Consider, It is best for thy dear Christian friend to be with Christ, and thou hast great cause to bless God that thou knowest where he is; he is now at his rest from all his la­bours, Rev. 14.13. A loving wife parting from her husband on the shore, when he is going to another Country, though her heart be sad at parting, yet doth she rejoyce to hear of his safe and happy arrival at his wished Port; bless God, and [Page 79]rejoyce in this, thou knowest from the good Word of God thy friend is come safe to his Port, where the salvation of God will be a perpetual Bulwark against all troubles and storms.

3. Consider, The Lord our God keepeth the very dust, 3 and rude materials of their bodies; Rizpah watched over the bodies of the Sons of Saul, and guarded them against the ravenous fouls of the ayr, 2 Sam. 21. And shall not the Lord, who is love it self, preserve the bodies of his own dear children against that day? the Lord had a care of the Prophets dead body, 1 King. 13.24. when a ruinous house is taken down by the owner, he carefully layeth aside the stones and timber, and keepeth them, till afterward out of them he raiseth it up in a new frame: So the Lord doth keep the materials of the bo­dy, until he raise it up in a new frame of beauty.

4. Consider, 4 as the body of thy deceased friend is careful­ly kept, so will it be powerfully raised, and we shall all meet to­gether in that assembly of the first born: Peter, James and Iohn, met with Moses and Elias at the transfiguration of our Lord: which was a prelude of his second coming in vi­sible glory; so in that day thou shalt see and know thy dear friends, but all in Christ: That superlative relation of being glorified fellow Members of his Mystical body, will swallow up all relations according to the flesh; As a woman marry­ing one that is her neer kinsman, though she know such a re­lation, yet her love to him as her husband surpasseth far her former respects she carried to him only as her kins­man.

The second point considerable, 2 Point. The univer­sality. is the universality of the resurrection, All that are in the Graves: The word rendred, graves, signifieth monuments or remembrances, because graves are memorials of the dead, and should be of good use for the living, to be Monitors and remembrancers of their mortalitie: by Graves we understand not only the low­er places of the earth, wherein the bodies have been inter­red, for the bodies of many will be raised that were never buried: but by graves we understand the receptacles of the dead, such as the Ayr, Water, and Earth, they must and will [Page 80]render up their dead, Revel. 20.13. As for the bodies of those who will be living upon the earth at our Lords second coming, though their bodies will not be in graves, and there­fore cannot be said properly to be raised out of their graves, yet they will be changed from an estate of corruption, unto incorruption; There will be a raising and elevating of the condition of their body from mortality unto immortality; This change will be in the twinkling of an eye, 1 Cor. 15.51. as some falling asleep, do sleep for a long time; whereas others no sooner have their eyes shut, but incontinent they awake; so the change of such as are living at our Lords com­ing, will be in a very short and insensible time; As Adam in an instant, after he had sinned, became mortal; so all who are sound living at Christs second coming, in an instant will become immortal, and incorruptible in the body.

There will be an universal resurrection of all the dead, Doctrine. 2 Cor. 5.10. There shall be an univer­sal resurrecti­on of the dead. We must all appear before the Iudgement seat of Christ; Therefore all must be raised, that all may appear, Rev. 20.12. And I saw the dead small and great stand before God; as in a seed-plot, though the seeds be mixed there together in one place, yet the Sun in Spring time maketh several herbs to rise from thence, distinct one from another in stalk, flower, and fruits: So though many dead bodies be sown in one com­mon burial place, as a seminary of the resurrection, yet the Lord will raise from thence the several bodies, every one di­stinct from another in number and individual qualities; No new Creation. The same individual bodies that died will be raised, for it is said, All in the graves; at that time there will not be any Creation of a new body.

1. 1 Because it is called a resurrection; and a resurrection is the rising of the same thing that had fallen.

2. 2 Death is called a sleep, and burial places are [...], sleeping places; Such are raised which sometime slept; but bodies created anew on that day, cannot be said to have slept.

3. 3 The Sea is said to render up the dead: Revel. 20.13. but if the bodies were anew created, there would be no rendering of the old.

4. 4 It is spoken in an Emphatick and Demonstrative man­ner; 1 Cor. 15.53. This corruptible, this mortal; and there­fore it must be the same body that sometime was subject to death and corruption.

Obj. Objection. Will the ungodly be raised by vertue of Christs re­surrection?

Answ. No, Answer. because believers that are Members of his Mystical body, are only said to rise with him, Eph 2.6. and they are called the Children of the resurrection, Luc. 20.36. but he will raise the wicked by force as their Judge, by vertue of that [...]en [...]ence. Gen. 2.17. what day thou eatest of the forbidden fruit thou sh lt certainly dye, and that the sen­tence of the second death may be executed on them, they must be raised,; So that their resurrection is a curse, and not a blessing to them But the Godly will be raised by Christ as their head, drawing all his Members unto himself by a full redemption from all their enemies, that he may be compleat in his body, and they may be compleat in their head, in whom and with whom both the soul and the body is fully glorified.

This Doctrine serveth for a seasonable wakening and warning unto secure sinners, Ʋse 1 An awaken­ing to secure sinners. who dishonor God here in the condition of their mortality by many vile sins committed in and by the body; Remember thou wilt be raised in the self same body, and brought before him who is Judge of quick and dead; It will be with thee that livest and dyest in thy impenitency, as it was with the Baker in the prison, Gen. 40. he was much disquieted in the morning with the remem­brance of his sad dream in the night time; his trouble was great in the night time greater in the morning, when by Jo­seph it was expounded of his shameful death, but greatest when his dream was fulfilled and himself led from the pri­son to the place of a painful and shameful death: so wicked and profane men are greatly disquieted when thoughts of a resurrection and Judgement are sometime born in upon them against their will, then are they as with a violent gripe and stitch suddenly surprised and suppressed: but all this dis­quietness and anguish of Spirit is like a dream in comparison [Page 82]of that horror will overtake them in that day of resurrecti­on; Then will their own consciences suggest unto them, what shall be their doom; They will be self-condemned be­fore ever the Judge pronounce his Sentence: I require the senseless sinner to consider in time, if after thy yester-nights drunkenness or other wickedness, thy conscience hath smit­ten thee soundly, sometime after thy first sleep, in such a man­ner, that thou couldst get no rest for the lashings of it, which were as pricks in thy eyes, and thorns in thy sides; how think­est thou thy conscience will torment thee in that day, where­in there will be no rest, no, not for a moment from extream and endless pains? then shall all thy sins be set before thee in the light of thy countenance: If Judas was so tormented with the sense of one horrid sin, to wit his treachery in be­traying the Innocent, what will thy torment and desperate horrour be, when all thy sins will be set before thee as a shameful fang in the eye of a condemned thief; The black sight of thy sins, and of Judgement, will be the first thing thou shalt see after thou art raised in the body: Therefore while it is called to day, harden not your hearts; but obey that Act. 3.19. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; for though sins be forgiven only in this life, wherein there is place for repentance, and for recon­ciliation with God; And though sentence of absolution is now quietl, pronounced in the conscience of the true peni­tent and believer, yet at the day of resurrection, the sentence of Absolution and Justification will be solemnly pronoun­ced in that great Court of Jesus Christ, wherein it will be made known to Angels and men: when he will say to them on the right hand, come ye blessed of my Father, inherit the Kingdom prepared for you, Math. 25.24. And contrarily men self-condemned in this world, and dying in their impeniten­cy, shall then be condemned before Angels and men.

It serveth for a ground of sol d comfort to the Godly, Ʋse 2 who honour God in the body; Solid com­fort to the Godly. fall thy body where it will▪ at home or abroad, by a natural or violent death yet it shall be raised again: Some of the dear children of God have been de­voured [Page 83]by wild beasts, others in the fire consumed into ashes, and their ashes scattered into the Ayr; yet these bodies will be raised (as many report of the Phoenix) out of their ashes; some have been drowned in the waters, and others smother­ed under the earth; yet the Lord in that day will gather all his Iewels, as men do their Gold out of the ruines of a burnt house, Revel. 20.13. the Sea gave up the dead that were in it, and hell and death gave up their dead; by hell is meant the receptacles within the lower parts of the earth; as Jaylours are countable to the Judge for the prisoners delivered into their keeping, and must present them to the Judge at his com­mand: So all the prison houses of the bodies of the Saints will be opened, and all the Jaylours must make open doors in that great day of our Lords glorious procession, that the prisoners of hope may come forth and be made partakers of that full redemption from the grave and corruption.

Ob. But what say ye of those Anthropophagi [...]men eaters, Objection. doth not their flesh and blood consist of the bodies of men devou­red by them? and if the substance eaten up by them shall be restored to the first owner then they themselves will have no proper substance of a body to be raised.

Answ. 1. Answer. These Canibals will cast out the dead bodies de­voured by them at the command of the Lords mighty power, 1 as the fish did cast out Ionah.

2. All the parts of the body were not devoured, 2 as the bones and some other parts: The Lord out of those remainders both can and will raise up the body whole and intire.

3. 3 Whatsoever the devourer wanteth by restoring the parts devoured to the first owner, God in his wisdom and power both can and will supply the same: It is enough for us to believe (as it is revealed) that the Lord will raise up the same individual body; we believe the matter, but as for the particular manner, we leave that to the power and wis­dom of God, who can do above all that we can think, Eph. 3.20. and in the hope of our glorious resurrection, we give to God, Father, Son, and Holy-Ghost, all praise, honour and glory for now and ever, Amen.

The third point considerable, 3. Point. The power­ful means of our resurre­ction. is the powerful means of our resurrection; they shall hear his voice and shall come forth; of this speaketh the Apostle, 1 Thes. 4.16. The Lord him­self shall descend from heaven with a shout, with the voice of the Archangel, and with the Trumpet of God; By that voice and trump we understand some sensible manifestation of his po­wer and glory at his second coming; as the Audible voice doth express the conception of our minde, and as the sound of a Trump is an ordinary sign of state and power; so this visible appearing in glory, and the great work of raising the dead, will be a manifest expression of the glorious power of the Son of God: in this sense the Word of God is taken, Heb. 1.3. He upholdeth all things by the word of his power: that is, by his powerful providence conserving the being of his crea­tures; This active providence is as it were the word, and expression of his infinite power, whereby he doth in heaven and earth what he will: Thus it is said Ionah 2.10. The Lord spake unto the Fish, and it vomited out Ionah; This speaking was Gods doing and working by his mighty power: in such a language will the Almighty Lord speak to all the graves of the dead, and in an instant, at the word of his power, they will cast out their dead; Thus he is said by his word to have created the world; the work of Creation was the expression of his eternal purpose so to do, and of his omnipotent faci­lity in doing; as a word is easily spoken, and doth express the thought of our mind. It is called his mighty power, or effica­cy of power. (as it is in the original) according to which he will raise the dead; Philip. 3.21. he rent the vale of the Temple, he shattered the Rocks, and opened the graves at his death in his lowest condition: what then can resist his power in the day he cometh forth to Judge the world; since he was so powerful in the day of man when he was Judged? in this manner I take it with some sound Interpreters, not so much literally of an audible voice and material Trump, as to be spoken in an allusion to Kings, who in solemn proces­sions to their great and high Courts of Justice, have their Heralds and Trumpeters going before them, at whose pro­clamation and sounding (as was the custom of Egypt, [Page 85]Gen. 41.43.) immediately all come out of their houses to behold the King in his state and glory, and to do him the homage of the highest civil reverence; so when our Lord and King of Saints shall come attended with Millions of An­gels then shall he by his mighty power rai [...]e the dead, & they shall come forth immediately out of their earthen houses, and do homage to him: The Godly will acknowledge him for their Lord and Redeemer; and delight themselves in the sight of his glorious pomp and power, they shall meet him with acclamations of joy, Revel. 5.9. Thou hast redeemed us unto God by thy blood out of every kindred, and tongue, and people, and Nation; But the wicked will be forced to acknow­ledge him for their Judge, and shall be confounded at that sight; And because the number of the wicked will exceed the number of the Godly, therefore it is said, Revel. 1.7. All kindreds of the earth shall wail because of him; Some think there will be an audible voice at our Lords coming, for he can make his thundering voice to be heard over all the earth; yet this is most certain, and without all controversie, that an act of infinite power will go along with that voice; As in raising Lazarus from the dead, our Lord cryed with a loud voice, Ioh. 11.43. Lazarus come forth; what he signi­fied by this audible voice, he did work and execute by his in­visible and mighty power; so together with that voice at his second coming, arise ye dead, and come to Iudgement, he will express his mighty and irresistible power in raising the dead; he will raise the Godly as their head, but he will raise the wicked as their Judge. Doctrine.

The second coming of our Lord to raise the dead, The second coming of Christ shall be with great Majesty. will be with great glory, Majestie and power, Luc. 21.27. Then shall they see the Son of man coming in a cloud with power and great glo­ry; It was the antient custom, that the Conquerors were carried in triumphal Charriots drawn with white horses; so shall our victorious King and Conqueror come riding on a white cloud; What is meant by the sign of the Son of man. Mat. 24.30. and this manner of his coming I conceive in the most simple sense to be the same which is called the sign of the Son of man, Math. 24.30 And then shall appear the sign of the Son of man in heaven: which is expressed more fully [Page 86] Luc. 21.27. By his coming in glory and power: The Divines of the Roman Church in their superstitious conjecture, think it will be the sign of the cross; Others think it will be some sign immediately preceding the coming of our Lord to raise the dead; which sign (say they) will be so manifest and ex­traordinary, that all men seeing it will be convinced that the Lord is at hand, and coming immediately to Judge the world: Others take it to be that purging fire spoken of 2 Pet. 3.10. when the heaven like a garment infected from the contagion of the body of this inferiour world about which it was wrap­ped, is purged from that vanity whereunto it is made subject through mans sin, Rom. 8.22. But with sound Interpreters I take it to be the same with that glory and power wherewith Luke saith he will come, which power and glory will be an evident and peculiar sign of his coming for Millions of An­gels will attend him: Many Angels were guarding Elijah, 2 King. 6. how many then will attend his Lord and ours? and as by all the beholders, a King is known to be there, where his special servants are attending him with all reve­rence; so in that day our Lords presence will be made mani­fest by the glorious attendance of Angels, to whom for fit­ting them for the Ministery of that day, he will give some outward, visible and glorious representation: for it is said, Luc. 21.27. They shall see him coming with power and great glory: and Math. 25.31. The Son of man shall come in his glory, and all his holy Angels with him.

2. 2. The se­cond coming of Christ shall be with great power. As his coming will be with great Glory and Majesty; so will it be with great power: at his first coming he subjected himself to the infirmities of our nature, and unto the punish­ment due to our persons, and upon this account he came to be Judged, Isa. 53.5. He was bruised for our iniquities, the chastisement of our peace was upon him: That was the day of his weakness, but this will be a day of power, wherein he will come to Judge the quick and the dead; To this effect he hath received a Commission from the Father, Ioh. 5.22. The Fa­ther hath committed all Iudgement to the Son; he will Judge in the humane nature and pronounce the Sentence, but by the power of his Divine nature execute the same, because [Page 87]God alone, in whom is infinite mercy and goodness, can make some eternally happy, and others in his infinite Justice and wrath eternally miserable; and to this sense said our Lord, Math. 20.23. To sit at my right hand is not mine to give, but the Fathers: he giveth it not as man, but as the Son of God equal in power with the Father.

This Doctrine serveth for matter of terror, Ʋse 1 and wakening unto all prophane and careless sinners, Terrour to prophane persons. that are not moved with the word of threatning; thou who hearest all the threatnings with a deaf ear, and takest no notice of them for cleansing thy heart and thy wayes from wickedness, remember at this day of appearing before thy Judge, thou shalt be forced to hear his voice on the deafest side of thy head; Thou that wouldest not rise out of the grave of thy sins, wherein thou wast rotting for many years: thou that wouldst not Judge thy self, that wouldest not obey him in this life as thy Lord and head: Thou shalt by the force of his power and Iron Scepter be subjected to him as thy Judge in that day, where­in all knees shall bow before him: thou that wouldest not bow to thy Lord at the throne of Grace, shalt be bruised and broken before thy Judge at the throne of Justice: Oh how fearful will that voice be, when he calls for thee to come out of thy grave to Judgement! It will be as the imperious call of a severe Lord at the Gate, returning home to reckon with his servants: when the idle and lewd servant (that was un­faithful in the time of his absence) heareth it, he trembleth for fear: And as Nabal at the report of Davids wrath, his heart dyeth within him: Then wilt thou be like unto Pashur, Jer. 20.3, 4. Terrour round about thee: thou wilt be a ter­rour to thy self: Thy own conscience as a familiar evil Spi­rit will haunt thee with horrid representations, and torment thee: That glorious guard of Angels attending that great Judge will be a matter of terrour to thee, thou wilt fear as Sh [...]mei did Benejah; that strong guard shall fall upon thee: Adam did flie at the calm voice: but what will thy fear be at that dreadful sound? whether wilt thou flye in that day of astonishment? the heavens will not admit thee: the earth will no longer bear thee: hell only will be enlarged to re­ceive [Page 88]and contain thee: Foelix trembled when he heard of Iudgement to come; consider in time what will thy trembling be, when thou shalt be raised up and hurried before thy Judge: The people of Israel, Exod. 19. did tremble at the giving of the Law with thundering in the Mount; what then will be thy trembling when thou art Judged according to that Law? therefore while it is called to day, harden not thy heart, but hearken unto the voice of the Lord in this life, break off thy sins by repentance, so shall the day of resurre­ction be unto thee a day of peace, and not of terrour, a day of joy, Ʋse 2 and not of endless sorrow.

It serveth for admonition to the children of God, Awakening to slumber­ing Saints. who are subject to their own slumberings, and cold fits of a beginning sluggishness; as thou wouldest prevent this, meditate often upon the day of thy resurrection, and coming unto Judge­ment; great sounds and noises do keep men from sleep; Jerom said, he thought he heard ever that voice sounding in­to his ear; arise dead, and come to judgement; Oh that this sound were often in our ears! I dare say, the greatness and dreadfulness of it would drown the sound and noise of many temptations, that we should not hearken unto them; This would make us more watchful and faithful, both in our Chri­stian and particular callings; and then as servants who have been diligent and faithful, we shall rejoyce at the report of the coming of our Lord.

It serveth for a ground of comfort unto the children of God, Ʋse 3 Who bearken unto his voice in his word, Comfort to the children of God. who have a desire to fear his name, and have a respect to all his commandments; If thou be one of those, be of good comfort, his coming shall not be terrible, but comfortable unto thee; his call in the day of resurrection, at thy grave, will be as the known and familiar call of a loving husband returning to take his Spouse out of a strange Country; Question. Answer. there shall be much joy in thy heart. How a man may know his resurre­ction shall be with joy to glory.

Obj. But how shall I know that my rising in that day shall be with joy and not with terrour?

Answ. Thou maist know it,

1. 1 By thy part in the first resurrection, Revel. 20.6. Blessed [Page 89]is he that hath his part in the first resurrection, the second death shall have no power on him; If thou art risen by Repen­tance to a new and holy life, this first resurrection to an estate of Grace, is a sure evidence of thy second resurrection to an estate of Glory, because Grace is the earnest and first fruits of Glory.

2. Thou mayest know it by the inhabitation of the Spirit, 2 Rom. 8.11. If the spirit of him that raised up Iesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his spirit that dwelleth in you; If the spirit of God dwell in thy body as his Temple, thou mayest be assured, in the day of resurrection he will enter into his Temple, and fill it with his joyful pre­sence; therefore as thou wouldst be sure of a joyful resurrecti­on, use thy body as a Temple to the holy Ghost in these re­spects. 1. 1 In separating and sanctifying thy body for the ser­vice of thy Lord; though the ground of the Temple of Ie­rusalem was sometime a common or profane place, a threshing floor, yet afterward it was set apart from that common use: So must thy body and all the members thereof be separate from all profane and sinful employments. 2 Cor. 6.17. Be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you; There must be a separation from thy sin­ful delights before God receive thee into a communion of grace in this life, or into a communion of glory in the other life; thy tongue must be separate from swearing, lying, backbiting, railing, and all filthy communication, thy ears must be circumcised, thy eyes turned away from beholding va­nity, and the other members must be purified, and preserved from all pollution, as vessels belonging to the Temple of the holy Ghost.

2. 2 The Temple of Ierusalem not onely was separate from a common use, but also in all the parts of it was consecrate to a religious use for the worship of God; So not onely thy soul, which is the inward and most holy place of the Temple, but also thy body must be dedicated to the service of God; Let thy tongue be tuned to his praise, thine eyes lifted up to be­hold his wondrous works, thine ears ready to hear his word, [Page 90]thy hands to work the works of righteousness, thy knees to bow to him in prayer, and thy feet swift to run in the ways of righteousness and peace.

3. 3 No stranger might come within the porch of the Tem­ple of Jerusalem; ye know what a business was made in al­leaging, Act. 21.28. that Paul had brought in Graecians to defile the Temple; In like manner do thou use thy body as a Temple to the holy Ghost; admit not within the Porch of that Temple, to wit thy ears or eyes, any stragling or strange motion, which may defile thy conscience, which is thy little sanctuary within that Temple.

4. 4 After that the Temple was consecrate, there was a great care to keep it clean, so must thou labour to preserve thy body pure and clean from the pollutions of the world from without, and from inordinate affections from within; It thus thou use thy body, fear not, for in the day of resurrection the holy Ghost that dwelt in thy body here, will fill it with joy and gladness in that day: after the Temple of Ierusalem was built and con­secrate to God; The Lord filled it with a special presence of his glory in the Cloud: so if thy body be consecrate to God, it shall be filled with beauty and glory: if thou tremble at his word in this life, & work out thy salvation with fear and trem­bling, be of good comfort, the day of thy resuirection will be a day of good tidings, from heaven and of joy to thee; then all thy evil dayes will be over, wherein thou hadst thy trembling fits and feavers of conscience; but that will be thy good day, without succession of an evil day; then shalt thou have per­petual peace in thy soul, and confirmed health in thy body; for if thou be espoused here to Iesus Christ in holiness and righteousness, thou shalt not be afraid at his glorious coming; the glory of thy Lord and Husband will reflect upon thee, and his spouse shall rejoyce at his coming; The wise Virgins re­joyced at the voice and coming of the bridegroom, in that day thou shalt rejoyce, as Iacob did in hearing and seeing his Ioseph in the day of his great honor & power in Egypt. Our Lord with his white cloud at his coming will scatter and abolish all thy clouds of afflictions; Though now, (it may be) thou hast much weakness in the body, yet in that day thy Lord will [Page 91]come with power to give unto thee a strong body: It may be for a season thou sufferest much disgrace and trouble in the body for keeping a good conscience in an evil time, yet be of good comfort, thy righteous Lord will come in great glory, and shall give unto thee a new name, even glory and honour, that none can take from thee; Therefore in the sense of thy true conjugal affection unto him wrought in thy heart by his spirit, and in the lively hope of the full manifestation of his love in that joyful day when there will be a perpetual coha­bitation in glory; let thy soul be looking and longing for his second appearing, and as thou hearest him saying, Rev. 22.12. Behold I come quickly, and my reward is with me, So let thy soul as an eccho, answer with the spouse, Even so Lord Iesus come.

4. Point. The fourth point considerable in the words, Point. 4 is the different ends of this universal resurrection; They that have done good unto the resurrection of life, and they that have done evil, unto the resurrection of damnation; both the godly and the wicked will come forth from their graves; but as they differed in their life and death, so shall they differ in the end of their resurrection; The godly will come forth as the Butler out of Prison, Gen. 40. to stand and live for ever in the favour of God; but the ungodly as the Baker, to be made spe­ctacles of the Iustice and wrath of God for ever. It is true, the bodies of the wicked will be raised immortal and incorrupti­ble, to the end they may be everlasting subjects of everlasting pain, as the body of a Malefactor is held up at a Pillory, when he is scourged, that by the extention of his body, he may be rendred the more capable of the scourge and pains.

The resurrection of the bodies of Believers, who live to the Lord, and die in the Lord, will be unto an happy condition, Doct. Believers shall arise to happiness. and freedom from all trouble, pain, and all the consequents of sin; for the Resurrection of Life is opposed unto the Resurrection of Damnation; as the ungodly in their bodies, will be fastned like condemned slaves to eternal torments, they will be ever dying and pining a way in torments, but never dead; so the godly will live in the body a life of happiness, being absolved and freed from all pain, and enjoy­ing [Page 92]all satisfaction in the presence of an al-sufficient God, Phil. 3.21. he will change our vile bodies, and he will make them like unto his own glorious body; Our bodies in this life are but weak and frail, a little thing will distemper them, even one nights unrest; Our bodies in this vale of misery, are but vilis saccus servorum: The greatest amongst the children of men carry about with them such excrements, as should be Monitors of frailty, and documents of humility, and that which maketh our bodies most vile, is this, that they are cages of un­clean birds, of many unruly lusts; though they reign not in the godly, yet they dwell in them, as Hagar with Sarah, and do molest them: But at the resurrection there will be a change of our Bodies: Our Lord will make them like unto his glori­ous body; and it is said Mat. 17. at his transfiguration (which was a prelude of the glorifying of his body) his face did shine as the Sun: As the Tabernacle under the Law was made according to the pattern shewn in the Mount, so our earthly Tabernacles will be renewed according to that pat­tern shewn in the Mount, where our Lord was transsigured, great will be the brightness of their bodies; in that day of re­surrection there will be a most glorious sight, when the bodies of the Saints will rise up together as so many Suns above the horizon of the grave and time; that will be a lightsome and a glorious day: This surpassing glory of their bodies is descri­bed more particularly, 1 Cor. 15.42. in divers respects.

1. Wherein the glory of the body con­sists. In respect of endurance, it is sown in corruption, but raised in incorruption. Our life here is in a continual flux, as one part of running water thrusteth forward the other parts, so some parts of our body decay daily, 1 the radical moystness is wasted by the natural hear, and must be repaired by meat, drink, sleep, and other helps, as so many props to support our weak and ruinous Tabernacle of clay, as a lamp that consumes the oyl must have a new supply: But at the resurrection our bodies will be incorruptible, their condition will be fixed without any decay in part or in whole; Then the vital and animal spirits of the body will be as pure Wine without any mixture of dreg; There will be no superfluous or excrementi­tious humor in the body, it will be as the gold purified seven [Page 93]times in the furnace, all dross and corruption will be fully purg­ed out, and the body will be made an everlasting vessel of ho­nour; There will be no alteration in the body, nor declining to old age; but the glorified Saints shall be like the Cedars in Lebanon, Psal. 9.14. they shall still bring forth fruit in old age, they shall be fat and flourishing.

2. In respect of the stature and beauty of the body, 2 it is sown in dishonour, it is raised in glory: there will be great glory in the bodies of the godly, excellent comeliness in stature, and a beautifull, and equal proportion of all the members; The Saints who had any deformity, or defect of members in this life, shall have none then, Act. 3.19. It is called the day of restoring all things; what ever their body wanteth now for comeliness, shall then be restored and supplyed: Our Lord re­stored Malchus his ear, and by the same power he will restore the defect of any member, as there will be comeliness in a just symmetry and proportion of the members, so a surpassing come­liness in the colour and brightness of the body; do we not see in our daily experience, the body is sown in dishonour? a lit­tle before death the face becomes pale, earthlike, and the body of one dying doth smell of the earth, like wine neer run out, smelling of the dreg; after the soul and breath is gone, the body corrupteth and beginneth to stink like an empty earthen house without fire in it; at such a time the body is loathsome even to the nearest friends; Sarah had a fair and comely body, yet after her death Abraham desired a place to bury her out of his sight: But in the day of resurrection the bodies of the god­ly will be raised in honour, in great comeliness and splendor; though they be sown in dishonour, and thrust into the dust, yet like the root of a Lilly shut up under the ground in time of Winter, they shall spring up again, and be cloathed with beau­ty by the power of God, who cloaths the Lilly.

3. In respect of constitution, and healthfull disposition; 3 the body is now sown in weakness (saith the Apostle) but will be raised in power.

Our constitution of body in this life at the best is weak, though all bodies be not alike weak; a fit of the burning A­gue or of the Stone, will lay the strongest man on his back, and [Page 94]though the bodies of sonne be strong for bodily imployments, yet through frequent labour and exercise they languish, and become weary; Sampson, though of matchless strength, yet did waste his spirits in the labour of the fight, and became weary and thirsty; the strongest bow will slug thorow too much bending and shooting, and the strongest body will become weary with too much exercise; on a death bed the strongest man is not able to hold the drink to his own head, or to turn him­self in his bed: But in the day of resurrection the body will be raised in a strong constitution; then will there be no wea­riness in the body, nor faintness in the spirits. This weakness of body now is one of the Symptoms of original corruption, but death as a Catholicon will purge out that bitter peccant humour which maketh our bodies weak; and after that pur­gation, our bodies will be preserved and raised to a strong and confirmed health for ever in the heavens, where the body will be kept from all corruption from within, or alteration from without.

4. 4 In respect of exercise and operation, it is sown a natu­ral body (saith the Apostle) but it is raised a spiritual body; not of a spiritual substance, but with spiritual qualities; for if it were raised an Aerial body (as some erroneously have as­serted) then should not the same body which died, be raised, for it is sown an earthly body, but it is called a spiritual body in respect of the exercise and use of the body after the resur­rection; it is here on earth a natural body, having necessity of natural means and helps for preserving the species by pro­creation, and for conserving the person by nutrition, but after the resurrection the body will be abstract, and retired from all such natural operations and employments; the glorified Saints will be like angels, neither giving nor taking in marriage, Mat. 22.30. The number of the elect and triumphant Church wil be then compleat, and their whole delights will be in an immediate communion with God, which will drown both the remembrance, and the desire of all creature-delights, nei­ther will the body then have need or use of meat and drink, be­cause the body will be of a fixed and durable constitution, with­out any possibility of alteration or decay; They will be filled [Page 95]with God, and this will fully satisfie and delight both the soul and the body: they will not hunger nor thirst, because they will be ever full of the bread of life, and of the water of life; It will be a spiritual body, in respect of Agility, for Spirits are Agile; The Angel Gabriel in a very short time came from the heaven to the earth, Dan. 9. And the Angel Act. 8. car­ried Philips body in a very short time from one place to an­other, so shall our spirits carry our bodies in a very short time through a large space and intervall. Augustine, Augustine. in his book of the City of God, lib. 22. ch. 30. saith, That certainly whereever the Spirit and soul would be, straight wayes the body will follow the desire of the heart, and be in that place: Neither will the soul desire any thing which is unbeseeming for it self or the body; as the helm turneth the Ship in a very short time, wheresoever the Steersman will, so our bodies will turn instantly at every motion of our Spirits; our body will be caught up by our Spirits into the third heaven in a short time, as Philips body was caught up, and carried from one place to another, Act. 8.39. where the same word is used which ye have, 1 Thes. 4.17. As for those members of our bodies which served to natural uses and employments in the time of our sojourning here, they will remain in the body for ornament and integrity; as the brests in women come to old age, though they do not serve them for giving suck as some­time they did, yet are they for the ornament of their bodies: Augustine, in the place above cited saith well; Augustine. all those mem­bers and bowels of the incorruptible body, which in the time of mortality served for divers uses, now they will serve for matter of praise to God.

This Doctrine serveth for admonition; Ʋse 1 seeing there are different ends of the resurrections; Be careful in this life to do well some will be raised to life and glory; others to damnation. Let it be thy desire and endeavour to be of their number in this life, who do well, be­cause glory is appointed for such; how earnest should we be to know that our resurrection will be unto life; If many pri­soners were shut up in one common prison, and it were told to them all, that some of them should be taken forth unto li­berty and honour, and others unto shame and pain, in such [Page 96]a case how earnest would each of those prisoners be to enquire if himself were one of those appointed for liber­ty and honour: It is certain, death as a Jaylor will shut up all mankinde in the common prison of the grave and cor­ruption; how solicitous then should we be to know if we be appointed of God unto life and glory; in this text our Lord giveth unto us a sure evidence of a glorious resurrection un­to life; to wit, if thou hast done good in the body: They that have done good shall come forth unto the resurrection of life: It is true good works have no place, or interest in the work of our salvation by way of merit; Christ our Media­tor only hath Merited it by the work of his righteousness; by him alone we have boldness to enter into the holiest, Heb. 10.19. Neither have good Works any efficacy on our salvation, It is the free gift of God, Rom. 6.23. Yet it is most true that good Works are necessary by way of concomitancy in him who is to be saved; for without holiness none shall see the face of God, Heb. 12.14. Although thou canst not be justified in this life by thy good Works, yet in the day of resurrection thou shalt be judged according to thy Works, Math. 25. 2 Cor. 5.10. Therefore as in the day of resurrection thou wouldest differ from evil doers, who will be raised unto damnation, see thou differ from them in thy living and dy­ing. Godly differ from the wic­ken in living:

1. The wicked man in his life-time employeth his desires, endeavours, and time to serve his own lusts; but the care of a Godly man and sound believer, 1 will be to serve his Lord, Rom. 13.14. Put on the Lord Iesus, and make no provision for the flesh, to fulfill the lusts thereof.

2. 2 The wicked man walketh in the broad way that leadeth to destruction; he taketh unto himself ease and pleasure in sin, as one having room in a broad way; he doth not afflict or grieve his own heart at any time by refusing the unlawful desires of it; But thou who wouldst rise to life, must walk in the strait way that leadeth unto life; thou must straiten and hem up thy desires, and afflict thy unrenewed part and flesh by refusing and rejecting unruly desires; and if at any time thy heart look back unto sin, thou must afflict thy Spirit with [Page 97]Godly sorrow for any step thou hast made toward the broad way.

The Godly man and sound believer differeth also from the wicked in his dying, Godly differ from the wicked in dying. The wicked man at his death layeth not hold on Christ, and dyeth unwillingly: but thou that wouldst rise unto life, thou must with old Simeon, an old expectant of glory, embrace Christ, 1 and hug him and the Promise of life made in him, in the arms of thy faith; as a dying man hold­eth fast his gripe, so shalt thou keep thy gripe of Christ, & in the day of resurrection thou shalt be found in him: The God­ly man dieth willingly, commending his Spirit unto God as a faithful Creator, he goeth unto death as his bed, out of the which he will rise in that morning of eternity with refresh­ment, but the ungodly and impenitent go to death unwill­ingly, as unto a prison, out of which they know they will be carried unto Judgement: This is the heavenly posture of a Godly man on his death-bed; he resteth by Faith on the on­ly merit and satisfaction of Jesus Christ, as a sick man doth upon a soft Mat underneath him; he hath the lively hope of a glorious rest to his soul after its parting from the body, and of a glorious resurrection of the body, as a Pillow to hold up his head and heart, that in all his pain he fainteth not: and he hath good Works as a coverlet to adorn him in the sight of all that behold him: The Believer at his death resteth not on them: they are his coverlet, but not his mat: he is ador­ned and covered with them before the world, who seeth them in him, and should both glorifie God in his rich and free love for his graces bestowed on him, and should labour to imitate him in his good life and happy death: If thus thou differ from wicked men in thy life and death, and be not an evil doer as they are in the purpose of their heart, and course of their life; The Lord who by his grace maketh thee to differ from them in this life, shall in eternal mercy make thee to differ from them in thy resurrection; for thy resurre­ction shall be unto eternal life: if thou live to Christ, thou shalt dye in Christ, and in that day thou shalt be found in him, and go with him to the third heaven, and remain in glory for ever with him.

It serveth for a ground of terrour and awakening to the ungod­ly, Ʋse 2 Terror to ungodly men. who rush into sin, as the horse into the Battle, go on in their sins like the Ox unto the slaughter, and will not know the evil of their wayes till the deadly dart of Gods wrath strike through their souls: Remember O foolish man, if thou live and dye in thy sins, and as Zophar speaketh, Iob 20.11. If thy bones be full of the sins of thy youth, and they lie down with thee in the dust, thou shalt rise unto damnation; what thou wouldest not believe in this thy day, thou shalt be for­ced from sense of pain to believe in that day of the Lord; and then shall the faithful Ministers of Jesus Christ say as Paul did to his fellow-Passengers in the Ship, Act. 27.21. If ye had hearkened unto me, ye should not have gained this harm and loss: The remembrance of neglected opportunities will encrease the fretting torment of their souls. It may be thou hast pain and sickness in thy body, with great agony at thy death: but consider all that is but as a flea-bite in compari­son of that worm that dyeth not, and the fire which cannot be quenched: Thou mayest be assured, unless thou repent while thou art in the body, thy pained and deformed body shall be raised up in greater pain and deformity: An ugly and hideous spectacle will thy face and body be, so that (if it were possible) in that day thou wouldest flye from thy self. Then soul and body at their reunion and uniting, will in a manner curse one another, and live, or rather languish toge­ther as it were in mutual imprecations for ever. This will be a part of their hell, like two Mastiffs chained together and tearing one another, the soul will curse the body, and all the Members of it for ministering temptations by the eyes and ears, and for being too ready to bring forth and act sin con­ceived in the heart; then soul and body that sinned together, shall be tormented together; as they were bound together in sin, so also in punishment; therefore let the sad forethought of pain in the body in that day, calm thy impetuous affecti­ons; Remember, as thou sowest in the body, so shalt thou reap in the body, Gal. 6.8. thou shalt receive according to that thou hast done in the body, 2 Cor. 5.10. The serious forethought of this will be an awful means to suppress thy tu­multuary [Page 99]affections; The Town-clerk, Act. 19.40. com­posed the tumult with one word; we are in danger (said he) to be called in question for this dayes uproar: so consider, thou art in danger to be called in question in that day of resurre­ction, for the insurrection and rebellion of thy heart against thy Lord in this thy day. The Royal preacher soundeth forth this sad, but profitable Note into the ears of young men, who are dit-times violent, like Jehu, in their sinful courses; Eccles. 11.9 Rejoyce O young man in thy youth, &c. but know thou that for all those things God will bring thee unto Judgement.

This Doctrine serveth for a solid ground of comfort to the Godly, who endeavour to glorify God in the body; Ʋse 3 Sound com­fort to the Godly. let the medi­tation on these glorious qualities of the body in the day of resurrection comfort thy heart under all the pains and troubles in the body; Thy vile body will be changed; now thy body is decaying and dying daily; thou art troubled in underpropping thy ruinous house of clay, and do what thou canst, one time it will fall down; but there is thy comfort, it will be raised in incorruption: This was the ground of the Apostles comfort against the decay and dissolution of the bo­dy; 2 Cor. 5.1. We know that if our earthly house of this ta­bernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens; there we will get a Mansion, John 14.2. In my Fathers house are many Mansi­ons; then our condition will not be subject to alterations, like men dwelling in a Tabernacle and removing from place to place, but it will be fixed and permanent without any change; it will be [...] — an abiding of glory, and joy.

2. Though now (possibly) there be some deformity in thy body, yet in that day thy body shall be compleat and come­ly; though at thy death thy body were full of fores and ul­cers, yet if thou dye in the Lord, thy body shall be raised in honor and comely beauty; in that day Lazarus will have no sores; as the body will be fully purged in that day from all contagion of sin, so will it be freed from all deformity, which was only a Symptom of indwelling corruption.

3. Whereas thy body is now weak and frail, a little thing [Page 100]doth soon distemper thy Spirit, and little labour makes thy body weary; This is thy comfort, that in the day of resur­rection thy body will be raised in strength: though now thou canst not go up a little hill without some weariness in the body yet in that day thou shalt go up in the body to the third heaven, and shalt not be weary.

4. Now thou art much troubled about the natural ope­rations and imployments of the body, for food and rayment and other things pertaining to this decaying life: but in that day thou wilt have appetite after nothing but God himself, and all thy appetite will be fully satisfied by a perpetual de­light in thy God, infinite, all-sufficient, unchangeable and eternal in glory, goodness, and bounty towards thee; Thou who art vexed & disquieted in this life with the relicks of inor­dinate concupiscence remaining in the body; thou hast cause to be humbled in the sight of God for that body of death; yet there is thy comfort, thou shalt be freed in that day from all such molestation in the body, and thou shalt be like unto the spotless Angels, without all inclination to delight in any thing but in the knowledge and love of God [...]: In that day great will be thy joy at the meeting of the soul and the bo­dy; Though at parting here by death there was much pain, and trouble, like the parting of Iacob and Benjamin; yet their meeting will be with great joy like the meeting of Iacob and Ioseph; the soul will bring down good news from heaven to the body, like the report of the faithful spies, Numb 14. to encourage the body to go with it unto the heavens, where they shal rejoyce together for ever in the presence of God; then shall their joy be encreased at their meeting with Christ, and perpetuated in their abode with Christ in the third hea­ven, and following with praise and triumph the Lamb, where­ever he goeth. To him, with the Father, and holy Spirit be all praise, honour, and glory, now and ever, Amen.

AS the glorious resurrection of the body is a refreshing stream from the fulness of Christ, so is also eternal life, Eternal life is in and from Christ. which is the full and compleat happiness of soul and body in one person: This is purchased by the Merit of the righte­ousness and obedience of Iesus Christ. Rom. 5.20, 21. Where sin abounded, Grace did much more abound, that as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Iesus Christ our Lord; by Faith in Iesus Christ we get a right and claim unto eternal life. Ioh. 6.47. he that believeth on me, hath everlasting life; by him we shall be put in possession of eternal life, Math. 2 [...].34. Then shall the King say unto them on his right hand, come ye blessed of my Father, inherit the Kingdom prepared for you: After that the bodies of them that have done good are raised up, and inlivened with the souls, then shall the Saints go with the Lord unto the third heaven, and there in soul and body enjoy eternal life.

The great blessing of eternal life is laid before us by the Psalmist, The sense of the words. in these words. I know some Interpreters under­stand the words to be meant of the lively sense of Gods favour bestowed upon his children, after they have been for a time under a night of trouble, It is most true, light is sown even in darkness, for the upright in heart; though the Lord hide his face in a little wrath for a moment, yet with everlast­ing kindness will he have mercy; Isa. 54.8. But I conceive (as many sound Interpreters do) the Prophet speaketh of that confidence and hope the children of God have of rest, happiness, and satisfaction after this life, when their bodies that sleep in the grave shall be awaked to the resurrection of life; Because he opposeth the hope of after happiness, as a strong prop to sustain the children of God in all their troubles and wants in this life, against the temptations from the prosperity of wicked men in this present world, to whom God giveth a large portion of things worldly; The Pro­phet comforteth himself and all the Godly with the hope of that full and enduring portion in the other life; some read the latter part of the verse thus, I shall be satisfied when thy Image or likeness is awaked; and the original will bear it; as if the meaning were thus; when I who was once created to thy Image, shall rise again, I shall be satisfied but I encline ra­ther to the ordinary reading; I shall be satisfied with thy Image, when I awake: by Image is understood the face of God, which in the former part of this verse is called a be­holding of Gods face, in the immediate seeing whereof will stand our eternal happiness, when we shall see him as he is, 1 Ioh. 3.2.

In the words we have, The parts of the Text.

1. 1 The time of his compleat and consummate happiness, when I awake.

2. 2 The matter of his happiness, and the manner of enjoy­ing it; the matter and object, Gods face or likeness; the man­ner of enjoying, I will behold thy face.

3. 3 His perfect disposition and condition in the state of happiness, I shall behold in righteousness, having my heart per­fectly conformed to the will of God, the perfect and adequate rule of righteousness.

4. The measure of his happiness, I shall be satisfied; 4 my happiness will be full in the measure, without want of any thing that can make me happy; all my desires shall be satis­fied, and my happiness in respect of duration shall be eternal, without a shadow or fear of a change.

The time when his compleat happiness will begin is, The time of full happi­ness. at the day of resurrection, when I awake: This is no wayes to to be understood of the awaking of the soul; as if the soul during the sequestration of it from the body, were as in a sleep, without all sense, either of pain or joy, until the day of resurrection; This is contrary to the holy Scriptures, that tell us the spirit returns to him that gave it, Eccles. 12.7. The soul of the rich man was tormented, and the soul of Lazarus comforted, Luk. 16. Our Lord said to the convert Thief, This day thou shalt be with me in Paradise: and therefore his soul went straight to heaven: Rev. 14 13. Blessed are the dead who dye in the Lord, from hence forth, that they may rest from their labours, and their works follow them; This place, as it overturns that invention of purgatory, for it is said from henceforth, that is after their death they rest from their la­bours, and so go not to that labour in the fire of purga­tory: So it discovereth and confuteth that dotage of some in the former and present times, concerning the sleeping of the soul; Neither can the place be understood only of a meer privation of trouble or pain, such as dead bodies may have, but it is a rest from labour, with comfort reflecting to the soul from point of pain. 1

1. It is an [...], comforting, rest, as the same word is us­ed by our Lord, Math. 11.28.

2. 2 The place speaks of this rest as a special benefit bestow­ed on them that dye in the Lord, and therefore it is not (as some have thought) a rest from all pain or joy, which they affirmed to be common for a time both to the souls of good and evil men.

3. And withall it is said, their Works follow them; 3 to tell us no sooner the evening of this their life is ended, but immedi­ately they get their reward of glory in beholding the face of their Father which is in heaven. But this manner of speech [Page 104]is used to express the death and rising of the body: for in the Scripture phrase the death of the body is compared unto a sleep, Ioh 11.11. Our friend Lazarus is asleep, (saith our Lord) but I go to awake him; of Iairus daughter our Lord said, the maid sleepeth, Math. 9.24. 1 Thes. 4.15. We which are alive shall not prevent them that are asleep; The death of the body is fitly compared to a sleep, Death fitly compared to a sleep. for those reasons fol­lowing.

1. 1 In time of sleep the senses are bound up, there is no exercise of them: so after death the body cannot act, nor ex­ercise any natural operation.

2. 2 As some go sooner to bed for sleep, and others la­ter; so some dye in their younger, others in an older age.

3. 3 As in sleeping some lye longer in bed, others but a short time, so the bodies of the Patriarchs are a longer time in their graves, then the bodies of those who dye in the later times.

4. 4 As after sleeping there is an awaking, so after death there will be a raising of the body.

5. 5 As some after sleep are refreshed and rise up cheerful, others awake sick and heavy; so in that morning of eternity, the day of resurrection, the Godly at their awaking from death will be refreshed and made glad with the sight of Gods face; but the wicked will be awaked and rise with an heavy and doleful heart at the sight of Gods angry countenance; then shall they curse the day of their birth, and wish they had perished with the beast; what Iob said once in a fit, wishing for his dissolution they shall say in an eternal impa­tience, longing for an Annihilation, but shall not obtain it, Iob 3.20. Wherefore is light given unto him that is in misery, and life unto the bitter in soul, which long for death, but it com­eth not, and dig for it more then for hid treasures.

Our compleat happiness is delayed until the time our bodies be awaked and raised out of the grave; Doctrine. Compleat happiness shall be after our resurre­ction. for it is said here, I shall be satisfied when I awake; Our satisfaction will not be till then: The children are first awaked and raised up in the morning, before they be set down at Table: so our bodies [Page 105]must be first raised before we can be set down at their common Table and Communion of glory with Abraham, Isaac, and Iacob; for our happiness cannot be consummate until the per­son be glorified both in soul and body; that our compleat happiness is delayed till that time, is evident from Scripture, Dan. 12.2. Many of them that sleep in the dust of the earth shall awake, some to everlasting life, 1. Cor. 15.54. When this corruptible shall have put on incorruption, then death is swallow­ed up in victory; so that the compleat happiness both in soul and body will not be until we get victory over death and the grave by the resurrection of the body: Thus the Lord de­layeth it in his wisdom, for these reasons.

1. To shew his truth and faithfulness, Reasons. 1 by inflicting death ac­cording to the Word of threatning, Gen. 3.19. Dust thou art, and unto dust shalt thou return; And therefore to fulfil the Word of truth, there must be a dissolution, and returning of the body unto dust, before there can be a resurrection.

2. To confirm our faith of the resurrection, 2 when we hear the bodies of the Patriarchs do rest yet in their graves, and are not raised up; we are assured God will raise them, and our selves with them: If God had raised their bodies al­ready; Many would have doubted of any other resurrecti­on; yea when we see at any time the graves opened of those who dyed in the Lord; their very bones and dust preach un­to us (and this a pious Necromancie) the Doctrine of the resurrection, that the bodies shall awake and rise unto life.

3. The Lord delayeth it, 3 to shew his great power in quicken­ing and raising the bodies that have been dead long ago; for all things are alike possible to our God of infinite power; he can raise them who are dead thousands of years since, with no less facility, then those who are lately dead; with the same omnipotent facility he raised Lazarus stinking in the Grave, and Jairus daughter but a few hours after her death, his in­finite power admits not a more and a less; Gates of Brass and Iron yield to him as soon as Doors of wood.

This Doctrine serveth for admonition: Ʋse 1 as thou wouldest have thy awaking be joyful in that day of resurrection; [Page 106] look well in this thy working day, what is thy disposition when thou goest to thy bed of rest, and layest down thy Tabernacle of clay; for as a man lyeth down to rest; so ordinarily doth he rise: If he go sober to bed, he riseth fresh and cheerful; so,

1. 1 Thou must in this life have a sober minde, emptied of the immoderate love of this present world, because a man dying with his heart fixed on this world, cannot awake with joy in the day of resurrection; as a man going to bed in his surfeit, is distempered in his body when he awaketh in the morning; so will it be with such as dye in their surfeit with the love and care of this world.

2 2 As thou wouldst awake and rise in peace and joy, thou shouldest dye in a good conscience, hating every known sin; It is true, many of the dear children of God may dye without re­penting particularly of some sins, which they know not to be sins, as it was with the believing Patriarchs in the case of their Polygamie; But if thou dye without repenting of thy known sins objected against thee by thy own conscience, this will make a fearful wakening in that day of thy resurrection; as a man eating at evening that which doth not agree with his stomach, it troubleth him in the morning when he awakes; so those who have swallowed down all sin with a wide con­science inlarged like hell, and did not cast it up again by true repentance, in that gloomie morning of that eternal dark day, their awaking will be heavy and fearful; Then shall they have a desperate repentance, like unto that of Iudas, and shall find that true to the utmost which is spoken, Iob 20.12. Though wickedness be sweet in his mouth, yet shall it be the gall of Aspes within him.

3. 3 As thou wouldest awake with joy, and be found in Christ in that day, thou shouldest dye, laying thy self on Christ, and fastening thy soul by Faith into him; because the man who dyeth in Christ, is found in Christ in that day; as a man carried down with a torrent of water, is found after his death with such a thing in his hand as he griped in the way while he was alive; so a man dying, and in his way toward the grave, embracing and clasping Christ, in that day will be [Page 107]found in the arms of Christ; for he is a faithful Redeem­er, keeping that which is committed to him, and will present thee in that day to the father faultless with exceeding joy.

It serveth for comfort to the godly man; Ʋse 2 his happy and best condition, though it be delayed for a time, yet is abiding him; Happiness, though de­layed, waits for a Godly man. The wicked, with that rich wretch, Luc. 16. receive their good things here; but the Godly, with Lazarus, receive their evil things: It is far better for a poor afflicted Christian, at death to go to his bed of rest without their surfeit, then together with it to have their fearful wakening: The Pharisees and all such vain-glorious hypocrites have all their reward in this life; they get applause here from men, but they shall be dis­allowed of God in that day; whereas the Godly man look­eth before him to this compleat happiness, when the Lord will come with a rich recompence of reward in his hand, Rev. 22.12. I come quickly, and my reward is with me; To this Moses looked, Heb. 11.26. and Paul 2 Cor. 4.16. the God­ly man measureth not his happiness by any present difference in respect of his outward condition betwixt him and sensual worldlings, but by that which is to come; he knoweth well this is the time of his non-age, and the heir while he is young differeth not from a servant, Gal. 4.1. it may be, he is beaten oftner with the rod of his Father then a servant, because the Father loveth him better, and will not suffer him to perish for want of correction; but when the day for dividing the inheritance is come at the resurrection, then shall it be known who are sons; Therefore thou who art the child of God, endure hardship for a time, yea but a moment of time in comparison of that eternity before thee: And I think from undenyable grounds of natural reason, there is less propor­tion betwixt an hundred thousand of years and eternity, then betwixt a moment and an hundred thousand years; It is no small comfort to have our best before us: from this our Lord comforted his Apostles, and us in them, Ioh. 16.20. Ye shall be sorrowful, but your sorrow shall be turned into joy; Now thou sowest in tears, but thou shalt reap in joy; the hope of a plentiful harvest is matter of comfort in a painful and la­borious [Page 108]seed-time; Now thou art betwixt wind and wave, in this raging sea of an evil world, but there is thy comfort, thy body tossed here like a brittle bark, shall in that day be brought to a condition of eternal rest: Abrahams bosom is a bay without winds of temptations or afflictions; there is perpetual tranquility: Now is the time of thy fighting against the Devil, who is the Tempter; against the world, which is the Magazine of his temptations and fiery darts; and against the flesh and treacherous enticer and wilful consen­ter to temptations, but be thou still wrestling in the strength of thy Lord, and in the end thou shalt be more then a Con­queror through him, and get a crown of immortal glory; look to thy enemies and be watchful, but look also to the pro­mised victory and Crown, and be of good courage, for if God be with us in his strength, who can be against us?

The second point considerable, Second Point The matter and manner of our happi­ness. is the matter of our eter­nal happiness, the face and likeness of God. And the manner of our enjoying it, I will behold thy face: Divines call the former our objective, and the latter our formal happiness: for understanding whereof, it is necessary that we clear,

1. What is meant by the face of God. What is meant by the face or likeness of God.

2. How we are said to behold the face of God; As to the first, by the face of God in holy Scripture is signified;

1. 1 His gracious presence and good Will, Psal. 51.11. Cast me not away from thy presence, or from thy face, as it is in the first language, Psal. 105.4. Seek his face evermore; that is, his gracious presence and favour. Thus Gen. 4.15. It is said Cain went out from the face or presence of the Lord, as men withdraw their countenance from those who have grievously offended them.

2. 2 An extraordinary manifestation and representation of the Majesty of God, Deut. 5.4. the Lord talked with you face to face in the Mount out of the midst of the fire.

3. 3 It signifieth an extraordinary, yet familiar and gracious revelation of his presence, and of his holy will by some glori­ous, visible, and created representation, which in comparison of Gods not revealing himself so fully unto others, is called [Page 109]face to face, Exod. 33.11. Num. 12.7, 8. The Lord spoke unto Moses face to face: as a man speaketh to his friend.

4. 4 The irresistible power of God throwing down every impe­diment in the way of his eternal purpose and counsel, Isa. 64.3. The mountains flowed down at thy presence or face.

5. The sense of Gods favour, 5 when he comes unto a soul with healing under his wings, like the Sun with his beams re­viving a withered herb, Psal. 13.1. How long wilt thou hide thy face from me, Isa. 54.8. In a little wrath I hid my face from thee; God is said to hide his face, when he restrains the sense and comfort of his love in time of great trouble, and shew­eth not in the face of providence any sign of his love: Be­cause pitty in the heart is oft-times seen in the face and coun­tenance.

6. The face of God signifieth that essential, 6 infinite incre­ated, and invisible glory of God, Exod. 33.20. Thou canst not see my face, for there shall no man see me and live: 1 Cor. 13.12. Then shall we see face to face; and in this sense it is taken in this place.

As to the second, what is understood by beholding his face, What it is to behold the face of God. I answer, there is a beholding of God in his works, when in the creatures we behold footsteps of the power and wisdom of God, 1 as the skill of an excellent Artificer is seen in the works of his hands, Rom. 1.20. The invisible things of God from the Creation of the world are cleerly seen.

2. 2 There is a beholding of God in a created and visible repre­sentation; Thus Moses is said to have seen God, Exod. 33. and Isai. 6. it was not properly a beholding of God, but something created by God, from the which visible represen­tation the beholders did perceive with their understanding something of the greatness and Majestie of God.

3. There is a beholding of God by the eye of faith: 3 when we know and perceive him to be our God reconciled to us in Iesus Christ, in whom as the only Mediator we behold Gods face, and good will towards lost man; 2 Cor. 4.6. God who commanded the light to shine out of darkness, hath shined in our [Page 110]hearts, to give the light of the knowledge of the glory of God in the face of Iesus Christ.

4. 4 There is an immediate beholding and knowing the essentiall glory of God, Mat. 18.10. Their Angels do al­ways behold the face of my Father which is in Heaven: So in this place to behold the face of God, is to know immediate­ly, and to enjoy him fully; as a man beholding a face immedi­ately and perfectly when it is set before his eyes at noon­day.

The compleat and full happiness of the Saints in heaven, Doct. standeth in the seeing and fruition of God, Compleat happiness stands in the seeing of God. Mat. 5.8. Bles­sed are the poor in heart, for they shall see God, 1 Ioh. 3.2. We shall see him as he is; Our natural life consists in a union of soul and body, our spiritual life in a union of our souls with Christ by faith, and eternal life in an immediate union with God, and communion of glory. Our growth in the spiritual life of Grace here, must go before our coming to the stature of the fulness of Christ in that eternal life of glory, Eph. 4.12, 13.

For clearing the doctrine, we would know wherein stands the matter, and object of our happiness. 2. What is the man­ner of our participation and fruition of that object.

As to the object and matter of our eternal happiness, What is the matter, or object of our happiness. the spirit of God in holy Scriptures expresseth it in terms borrow­ed from things of highest esteem in this world, that by such expressions he may condescend to our capacity, that we may learn things invisible by things visible, and that our de­sires may be stirred up by things earthly, toward things hea­venly.

1. It is called, [...]. Light. It is called Light, Psal. 36.9. With thee is the fountain of life, and in thy light shall we see light; It will not be a dazelling and confounding light, as was the brightness of Mo­ses his face at his coming down from the Mount; the people could not behold him; it will not be an astonishing light, as that in the Mount at our Lords transfiguration, the Disciples fell to the ground, their weak eyes could not behold those glimpses of glory that shined through the vail of flesh; but the light in our heaven of happiness will be a strengthning and [Page 111]comforting light, it will strengthen and confirm the eyes of our understanding to behold it: Then shall we be enabled as the young Eagles, to behold the Sun of Righteousness in his bright­ness and glory; it was said by the Lord to Moses, none can see my face and live, Exod. 33.20. that glorious sight which Daniel saw, took strength from him, Dan. 10.8. The object being without him, drew out all his spirits to behold and ad­mire it, and so weakned him; but in heaven our God whom we shall see and know, will be within us to strengthen us; then shall we live, because we see his face: It will be also a comforting light, like the light of the morning to the wearied watchman, who longed after it in the night time.

2, It is called a Kingdom, Luc. 12.32. 2. A King­dom. Fear not little flock, for it is your fathers will to give unto you a Kingdom. It is a Kingdom that cannot be shaken or moved, Heb. 12.28. there will be no commotions or divisions, as in these inferiour sublunary Kingdomes; in that Kingdom will be ever­lasting peace, Rev. 22.11. without are dogs, to wit, con­tentious and seditious men, who like dogs barking at the supe­riour lights, do despise dignities and dominions, which God hath appointed to be as the greater lights for ruling this infe­riour world; such men living and dying in their seditious di­sposition and courses, will not come within the border of that Kingdom; It is a Kingdom of incorruptible glory; Suppose a man were Monarch of all the world, in great splendor and prosperity, yet all his glory and contentment is but a flying shadow in comparison of that solid, substantial, and eternal glory of the least of Saints in the Kingdom of heaven; as the creature is infinitely inferiour to the Creator, so is created glory to the increated, which the child of God beholdeth in that Kingdom of glory, Isa. 40 15. Behold the Nations are as the drop of a bucket, and are counted as the small dust in the ballance; how doth the glory of earthly Kings, and their Kingdoms pass away like the glory of a King in a stage-play? but the glory of the Kingdom of heaven is fixed and permanent, as the Kingdom is immortal, so the glory of it is incorruptible.

3. Our happiness is called a Crown, Jam. 1.12. 3 A Crown. He that [Page 112]endureth trials, shall receive the Crown of life: The four and twenty Elders had on their heads Crowns of Gold, Rev. 4.4. The Romane Senate of old, after some great victory, did send to their Generals and great Captains a triumphal Crown; and they did also send to the Souldiers chains, bracelets, and gar­lands: Our Lord and great Captain of our salvat [...]on Iesus Christ, after he had overcome all our enemies, was Crowned with glory, Heb. 2.9. He became obedient unto death, even the death of the Cross, wherefore God also hath highly exal­ted him, and given him a name, which is above every name, that at the name of Iesus every knee should bow, Phil. 2.8, 9, 10. This glory of the subjection of all things, is peculiar to the Son of God, exalted to the right hand of the Father in our Nature, in which he was promoted to glory and Crowned; as the Kings Purple Robe is advanced with him when he ascends into the Throne; so the humane nature, wherewith our Lord was invested, was glorified with him in his Ascension, and exalted to the right hand of God in glory; like as the Cap­tain of our salvation after his victory, obtained his Crown su­per-eminent, a name above every name; so every one that fighteth the good fight under his command, and in his strength shall receive their Crown of glory also, which he by the merit of his valour in spoyling principalities and powers on the Cross hath purchased for them and to them, 2 Tim. 4.7, 8. I fought a good fight, henceforth is laid up for me a crown of righteousness. Then our righteousness begun here will be crown­ed with perfection and glory; God will crown, not our me­rits, but his own gifts, it is a crown that fadeth not away, 1. Pet. 5.4. a crown incorruptible, 1 Cor. 9.25. then both head and Crown will be immortal, the person and the glory will endure for ever.

4. 4 An inheri­tance. It is called an inheritance incorruptible, that cannot be defiled, that fadeth not away, 1 Pet. 1.5. It is an inheri­tance infinitely large, which will satisfie all the children and heirs without any occasion of envy or contention, it is not like that land that could not contain both Abraham and Lot, with their substance; which was the occasion of quarrelling to the heards-men.

5. It is called an house not made with hands, 5 An house not made with hands, &c. eternal in the heavens, 2 Cor. 5.1. here we are as men remaining for a time in Tabernacles; our life is subject to changes and decays, our bodies must be dayly repaired, our spark of life would soon languish and dye without entertainment; our bodies like a house of clay, do daily fall down in one place or other with every new shower of a defluxion or distillation from our heads, that are the roof of this house; but in heaven our condition will be fixed and permanent; as in a large house there is much ease and room for the Inhabitants, so Ioh. 14. In my fathers house (saith our Lord) are many Mansions; there is abundance of happiness and glory for every child of God, it is a house full of light, Rev. 21.23. there is no need of Sun nor Moon, the Lamb will be the light thereof; it is a house full of all pro­vision for eternity, in our fathers house (saith the Prodigal) is bread enough, bread of life, and water of life; yea, God himself will be all in all to us; we shall live in him, and with him, and shall be continually refreshed and entertained by the seeing and enjoying of God.

6. 6 A plentiful common Table. Our happiness in heaven is set forth by a plentiful com­mon Table, where all the glorified Saints will be entertain­ed with a communion of one essential glory, in the perpetual beholding of the face of God, Luke 22.29, 30. I appoint unto you a Kingdom (saith our Lord) that ye may eat and drink at my Table, Our Lord in such expressions condescends to our weak and childish capacity, thereby to signifie that satiety of pleasure and joy that shall redound unto the affecti­ons and sensitive part of our souls, from the blessed Vision of God; and also to set forth that Communion of glory with Angels and glorified Saints, all the heavenly guests will be refreshed with the cleer vision of an infinite glorious God; the entertainment will be great: eye hath not seen, ear hath not heard, neither can it enter into the heart of man to con­ceive what God hath prepared for them that love him, 1 Cor. 2.9. there will be good and solacious company, Angels and just men: there will be sweet and pleasant me­lody, no jarrings there, but perfect harmony, singing that Trisagium, Rev. 4.8. holy, holy, holy, Lord God, almigh­ty, [Page 114]which was, and is, and is to come: This heavenly feast will not have an end, as Ahasuerosh his feast had, though it last­ed many dayes; But Psal. 16. At thy right hand are pleasures for ever.

As to the manner how we participate this happiness and vision of God: The manner how we par­ticipate of the vision of God. there is something of it in the general revealed in holy Scripture, but the particular and distinct knowledge of it is reserved to our experience and feeling in heaven; that which is revealed to us is,

1. 1. Intelle­ctual. That this vision of God in heaven is intellectual and mental; for whereas it is said, 1 Ioh. 3.2. We shall see him as he is, and 1 Cor. 13.12. We shall see him face to face, it is ex­pounded by the Apostle in the same place, of knowledge, then shall I know, even as also I am known; It is true, we shall see our Lord Iesus Christ in his glorified humane nature; but God being a Spirit, cannot be seen with the eye of the bo­dy; for nothing can be seen but that which hath colour; And God is of a most simple essence, without all composition whatsoever.

2. 2. Imme­diate. This vision and fountain of God will be immediate, 1 Cor. 13.12. H re we see as through a Glass; we receive some representations of God in the two glasses of his word and works; as in a glass we see here only the representati­on, and some reflex of the face of God; but in heaven we shall see him face to face, without the interposition of any midds; here we see him through the Lattess, Cant. 2.9. But in heaven we shall see him within that eternal house of glory; here we know God by his word, but in heaven Prophecying and Teaching shall cease, 1 Cor. 13. As when the building is perfected, the scaffolding and other means necessary in the time of building, are removed; Though in heaven there will be no midds intervening betwixt the soul & God in that blessed vision, yet mans finite understanding will be corro­borated and supported by the mean and midds of a glorious created strength, that it may be inlarged, and in some mea­sure made capable of the fruition of an infinite God: As the eye of the body, until it be somewaies strengthned, cannot look stedfastly on a bright and beautiful colour at a neer di­stance, [Page 115]so the finite understanding of man cannot behold that infinite beauty and Majestie of God, unless it be supported by the hand of God: Zacheus being of a low stature, went up to the Sycomore-tree, and from it got a sight of Christ; though at that time there was no midds of a glass be­twixt his eyes and Christ, yet he had a midds & mean under his feet, the Sycomore-tree elevating & supporting him for the beholding of Christ: So in that blessed vision in heaven, there will be no midds intervening betwixt our understand­ings, and God, for representing God to us; yet there will be a mean and midds for corroborating the understanding to perceive, and the heart to enjoy, and delight in that vision.

3. That vision will be perfect. 1 Cor. 13.12. 3. Perfect. then shall we know as we are known: But our God knoweth us perfectly, to him all his works are known, All our members are written in his book, Psal. 139.16. he knoweth all his works more perfectly and distinctly, then any man knoweth what he him­self writes down daily in his Diary: here we know (saith the A­postle) as in a riddle; Our knowledge of many mysteries is but general and confused: as men hearing a riddle, do under­stand the Gramatical sense of the words, but little or nothing of the Mystical or moral sense: So there be many Divine Mysteries, whereof we have but a general and confused knowledge in comparison of that we shall have in heaven: As of the blessed Trinity distinct in persons, and yet one in Essence: the unspeakable manner of the generation of the Son: the unspeakable manner of the procession of the holy Ghost, from the Father and the Son: the unspeakable man­ner of the Union of the Divine and humane nature, and their subsisting in one person: as also other mysteries, we know but in part: we believe the matter, because it is reveal­ed: But of the manner and great depths of those mysteries, we are ignorant with a pious ignorance; when God sets bounds, we must not touch the Mount: These depths of knowledge are reserved for us until the day we shall be promoted to that highest Class with Angels and glorified Saints: and shall be made capable of God himself, who will be all in all to us and in us: there will he teach us immediately by himself, as we see in vulgar Schools, the Master himself, and not the un­der [Page 116]Doctors, do teach these of the highest Class: here we know by the ministry of our senses: Our common sense is the ordinary passage through which light and the species or samples of things are carried into the understanding, from the outward senses. But this light is very like light transmitted into a dark Dungeon through narrow bores; but in heaven the soul and understanding will be filled with light from within, because filled with God who is light, As if a man were within the body of the Sun, he would be full of light: Then the soul will be united immediately to God; It will be said unto the faithful servant, enter into thy Masters joy; light and joy will not so much enter into us, as we shall enter into it, by being unseparable and immediately joyned with God; Then shall we know him, as we are known of him: Now we have but weak and shallow apprehensions of him by our trembling hand of an infirm Faith, but then shall we get our arms full of God; the understanding and will shall be filled with the knowledge & love of God; and in comparison of the weak and little gripe we have here in our wayfaring, we shall be comprehendors in our Country above; Though to speak simply and absolutely, none can comprehend God, who is infinite, and incomprehensible to any creature.

4. 4. Eternal. This vision is permanent and eternal; that glimpse of represented Majestie and Glory which Moses saw, Exod. 33. was but transient, and that which Peter saw in the Mount, did soon disappear, and a cloud followed after; though the children of God get some comfortable sense of Gods favour at any time in this life, yet it abideth not: Our Condition here is subject to a vicissitude and change: At one time we have some sense of his favour, and great joy, Psal. 4.7. Thou hast put gladness in my heart, more then in the time that their corn and wine increased: at another time God hideth his face, and then there is great sorrow of heart, Psal. 28.1. If thou be silent unto me, I become like them that go down to the Pit; But in heaven our sight of God will be permanent; God wholly, God alone, and God for ever will be in our eye and heart; Revel. 22.5. There shall be no night there, and they need no candle, neither light of the Sun, for the Lord giveth them light, and they shall reign for ever and ever.

Not only will our happiness stand in the vision and know­ledge of God in our understandings, Our wills shall be filled with love and delight in God. but also our wills shall be filled with love and delight in God; Then will our love to­ward God be pure without mixture, perfect without defect, and permanent without change or fear of change.

1. Our love will be pure, without mixture; 1. Pure. here our affe­ctions are drained forth like rivulets and run toward our lustful delights and comforts in the creatures; but in heaven our affections will be all gathered together, as waters in the fountain, and be poured forth on God.

2. Our love of God in heaven will be perfect; 2. Perfect. Our love here for the most part doth rise from some sign or effect of Gods love towards us; in it there is much reflecting on our selves: But in heaven we will love God for himself wholly; here our love is weak in the degree and measure, but in heaven we will love God perfectly, with all our soul, heart, and strength; as forces scattered here and there are strong when they are united into one body: so our affections strugling here on divers objects, will be then united together, and in their full strength set on God.

3. Our love will be permanent, even in the full strength of it: 3. Perma­nent. here our love, though sometimes it be bended & set on God, yet in an instant it sluggs and remits of the bent: but in hea­ven our love to God will be ever intended and kept in the full height: here fear like an heavy weight draweth down our hearts, and weakens our love, but in heaven perfect love will cast out fear, 1 Cor. 13 then will we be delivered from all fear, either of the change of our sense of the love of God to us, or of our love toward God; we will be confir­med in the assurance of his love toward us for ever, and our hearts will be established in our love toward God for ever.

This Doctrine serveth for a timely admonition; Ʋse 1 Our chief care should be to enter into this happiness. seeing there is an eternal happiness attainable in the vision and frui­tion of God: It should be our chief care in time to enter into that way that leadeth into such an happy end; in heaven is laid up a Crown of glory; but it is given to such only as endure to the end: The rich prize is there, but given to such only as run their race with patience, and finish their course; thou [Page 118]must have some mediate sight of God in the word here in the way, before thou attain that immediate sight in thy Country: The knowledge of God in Christ here by Faith is the rudiment and pedagogy of our immediate and perfect know­ledge of God in heaven, Joh. 17.3. This is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent: the Disciples of Christ must be grounded in their Rudiments here, before they be commenced there Masters of all perfect and happy knowledge.

Obj. How shall I know that I am in the way to eternal happiness, for there is a way that seemeth right unto a man, but the end thereof are the wayes of death? Prov. 14.12. Ma­ny men are of Tamberlans opinion, that every man living civilly and honestly, may be saved in his own Religion.

Answ. Infallible signs of en­tering into life; 1. Faith. There be three infallible Antecedents of Eternal life.

1. Faith in Jesus Christ: as there is no coming to the end of the Journey, unless a man set his feet in the way toward it, so there is no coming to salvation without Faith in Christ, 1 Pet. 1.9. Receiving the end of your faith, the salvation of your souls; Faith at the end of our life is turned into vision in that life eternal.

2. 2. Confor­mity to Christ. A conformitie unto Christ, Rom. 8.29. Whom he did foreknow, he also did Praedestinate to be conformed to his Son; thou must in some measure be conformed to Christ in holy­ness in this life, otherwayes thou canst not be conform to him in the other life in happiness; because as God Predestinates a man to glory, so he doth also Predestinate him to grace and holyness, Ephes. 1.4. He hath chosen us before the foun­dation of the world, that we should be holy. This conformity unto Christ standeth not only in an outward profession and approaching to the Ordinances, which hypocrites may do with a great shew of piety in bodily exercise, Isa. 58.2, 3. but specially in the ordering of our life and conversation, according to the precept and example of Jesus Christ our Lord, Phil. 2.5. Let this mind be in you, which was also in Christ Jesus: we must be conformable to him in our suffer­ings, by patience and submission to the good will of God: [Page 119] Not my will (said our Lord in his Agony) but thine be done: and we must be conformable to him in meekness toward vio­lent men, who are instrumental in our sufferings, 1 Pet. 2.23. Christ also suffered for us, leaving us an ensample, who when he was reviled, reviled not again; when he suffered, he threat­ned not; but committed himself to him that Judgeth righte­ously.

3. 3. The first fruits of the Spirit. The third evidence of our walking in the way to true happiness, is the first fruits of the Spirit; To wit, such saving graces as are the beginnings and first fruits of eternal life, as knowledge of God in Christ, sense of his love, peace of conscience, and joy of salvation in our heart: The first fruits were consecrate to God in testimony of thankfulness; they were grounds of hope of a plentiful harvest, and motives to stir up a longing desire after the harvest; in like manner the child of God should be thankful for those beginnings and first fruits of happiness; he may be confident also that God who hath given unto him the first fruits in the state of Grace, will give unto him a joyful harvest of glory; This was the ground both of Pauls confidence, and willingness to be dissolved and to be with Christ, 2 Cor. 5.5.8. He hath also given unto us the earnest of the Spirit; we are confident and willing rather to be absent from the body.

It serveth also for matter of comfort unto the children of God, Ʋse 2 Comfort to mourners under imper­fections, fears, &c. who mourn here under the sense of many imperfections, under the fear of many and daily temptations, who groan under the burthen of indwelling corruption that hangeth so fast on, and under the heavy pressures of many troubles and calami­ties; look by faith unto that rich recompence of reward, and rejoyce in the hope of that everlasting happiness, when ye shall behold the face of God in glory.

1. 1 Here is matter of comfort against the imperfections of our knowledge, in our wayfaring; we are ignorant of far more then we know: but then shall we know God himself, and all things in him, as a resplendent Mirrour, so far forth as he sees may conduce for our happiness: here our knowledge is confused, and dark in the valley of Baca, but there it will be distinct and clear in Mount Sion, that is above, where no [Page 120]mists are: Now we know in part, but then shall we know ful­ly and perfectly; Then shall we say as the Queen of Sheba did, 1 King. 10.6, 7, 8. It was a true report which I heard in mine own Land, and behold, the half was not told me: Thy wis­dom and prosperity exceedeth the fame which I heard: here our love is imperfect, God is not our all in all: Our love is carried on other things beside God; but then God will be all in all in us; and to us, whatever we loved here in the crea­ture, will be exceeded and swallowed up in that vast ocean of love and delight we shall have in God himself: here are great changes in our love; sometime we are hot in our zeal, like Da­vid, dauncing before the Ark; at another time we are cold and stupified when any thing crosseth us in our performance of holy duties, as David was when Ʋzzah was smitten, 1 Chron. 13.12. but in heaven our love and zeal to Gods glory will be perfect in degrees, unchangeable in condition, and perpetual in duration.

2. 2 Here is comfort under manifold temptations; It is true, we are subject here to one temptation after another; and when in the strength of our Lord we have resisted one, yet are we disquieted with the fear of another; for Sathan, who depart­ed but for a season from our Lord, who was temptation-proof, Luc. 4.13. he leaveth us but for a short time, waiting an advantage of our security, which is his opportunity; he will appear sometime to depart from tempting, but if we become proud, as having resisted his temptations by our own strength, or if we become secure and negligent in prayer and watch­fulness, then will he return, and double his temptations, as he did to that man, Math. 12. he returned with seven worse; but watch thou and pray, that thou be not led into temptation; though now thou be molested with one temptation after an­other, yet resist them, being stefast in the Faith; and be com­forted in the hope of thy eternal rest and immunity from all temptations in thy Country that is above, in it there will be no tempter: Then shall Sathan be fastened to damnation, by the indissoluble chains of darkness; in heaven there will not be remaining in us any inordinate concupiscence to be tem­pted; Then our will and affections will adhere so close un­to [Page 121]to God the supreme Good, that it will be impossible to draw the heart from God; No ayr of temptation can in­tervene; The Angels who stood not in the truth, though they had neither a tempter from without, nor inordinate con­cupiscence from within, they being created pure and holy; yet were they created of a condition mutable, but the Saints in heaven will be confirmed and established as pillars, in a condition immutable, Revel. 3.12. Him that overcometh will I make a Pillar in the Temple of my God; Adam in the estate of innocency had posse non peccare, a power not to sin, but in heaven there will be a non posse peccare, an impossibility to sin.

3. 3 Here is comfort for them who groan under the burthen of indwelling corruption; rejoyce in this, the day of refreshment is coming; Let thy indwelling corruption be the matter of thy daily grief, and humiliation before God: Let it be to thee as Hagar and her brood was to Sarah, and as the daughters of Heth to Rebekah: Let it be the occasion of thy daily wrastling, and subjecting the flesh by works of mortification; Let it be as pricks and goads in thy sides to push thee toward the throne of Grace with Paul, 2 Cor. 12. that the strength of Gods Grace may be perfected in thy weakness: In such a wrastling condition, rejoyce in hope, and be of good com­fort; though now the flesh lusteth against the Spirit, yet at death thy warfare will be accomplished: And after thy re­surrection there will be nothing in the whole person but Spi­rit and grace; here in an hour of temptation thou prayest for strength; in heaven thou shalt praise God for thy victo­ry over sin, Sathan, and the world.

4. Here is matter of comfort against all thy calamities, 4 publike or private; in the midst of all thy troubles rejoyce in the hope of that glory, Rom. 5.3. We glory in tribulation, 2 Cor. 4.17. Our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory, Rom. 8.18. I reckon that the sufferings of this present time, are not worthy to be compared with the glory that shall be revealed in us; That Kingdom in heaven cannot be shaken; that trea­sure of unsearchable, and durable riches cannot be robbed, [Page 122]nor wasted; There all tears will be wiped from thine eyes, all enemies will be subjected to Christ, and also unto all the members of his Mystical body, they will be made his footstool, and the footstool in below all the parts of the body; in that day of perpetual separation of the wicked from the godly it will be seen, as it is said of Pharaoh and his hoast that persecuted the Israelites, Exod. 14.13. The Egyptians which ye have seen to day ye shall see thē again no more for ever; To God who giveth us victory over all our enemies, and crown­eth us with everlasting mercy, the father, son, and holy Ghost, be all praise, honour, and glory, for now and ever, &c. Amen.

I having spoken of the time when our compleat happi­ness will begin, 3. Point, the perfect dis­position of glorified Saints. and of the matter and manner of our hap­piness; at our awaking in the day of resurrection from the sleep of the death, we shall behold the face of God: Now we proceed to speak of the the perfect disposition of the glo­rified Saints, and of the measure of their happiness. The third point considerable in the words, is the perfect dispo­sition of Saints glorified in soul and body; I shall behold (saith he) in righteousness, at my awaking and rising out of the grave, I shall be perfectly righteous in my soul and body, and being wholly pure, shall behold thy face, and so be sa­tisfied; in this life the personal righteousness of the Saints is not perfect; in many things we fail all; Righteousness is a conformity to the will of God the only and supream rule of right and wrong; in the estate of innocency man had a righteousness pure, without mixture of imperfection, but not exempted from mutability; in the estate of renovation the renewed man hath personal inherent righteousness, firm and sure, with an immunity from a total and finall decay, 1 Ioh. 3.9. but it is not perfect and pure, though our re­novation be perfect in parts both in soul and body, yet not in degrees; In heaven our personal righteousness will be pure, perfect in degrees, and unchangable; then will the Saints follow the Lamb whithersoever he goeth, there will be no declining from him and his commandments.

The Saints in heaven will be perfectly and wholly righteous in their souls and bodies; then will there be a perfect [Page 123]conformity in all things, Doct. The Saints in heaven will be perfectly righteous in souls and bodies. and for ever to the acceptable will of God, Eph. 5.25, 26, 27. Christ loved the Church and gave himself for it, that he might sanctifie and cleanse it with the washing of water by the word, and that he might present it to himself a glorious Church, not having spot or wrinkle; in the course of our regeneration he clean [...], but the per­fection of holiness and beauty will be in that day when the marriage between the Lamb and his Spouse shall be con­summate; here the Church of Christ is like an house in building, but there the topstone and crown of Glory will be put on: here it is as a young child growing in his dimensions, but in heaven we will be at our term of consi­stence, even our perfect measure of the stature of the fulness of Christ, Eph. 4.13. here there is much imperfection in the righteousness of the children of God; there be many infir­mities and faults that others may, and themselves should censure and condemn, but in heaven we shall be [...] faultless, Iude Ep. 24. To him that is able to pre­sent you faultless before the presence of his glory with exceed­ing joy, to the only wise God our Saviour be glory and Maje­sty; The Church triumphant will be then as a beauti­ful bride adorned and prepared for her Husband, Rev. 21.2. here on earth is the time of her purification, but at the day of resurrection she will be presented perfectly pure in that Temple not made with hands, and praise him for ever for his mercy and grace bestowed on her here: The song begun here shall be continued there, Rev. 1.5, 6. Ʋnto him that loved us, and washed us in his own blood from our sins, and hath made us Kings and Priests unto God and his father, to him be glory and dominion for ever and ever, Amen.

This doctrine serveth for a ground of terror and weakening to wicked men, who live and dye in their unrighteousness; Ʋse 1 It is not pos­sible for any in his un­righteousness to behold the face of God. It is not possible for them in their unrighteousness to behold the face of God; It is true, they shall be forced to look on him as a dreadful Iudge, and avenger of all unrighteousness; They shall behold him as a Malefactor doth the Iudge, with great terror and anguish of spirit, Rev. 1.7. They shall look upon him, and wail before him: Thou that mournedst not [Page 124]on earth for thy sins, shalt mourn for ever under that insup­portable burden of wrath and Judgement: therefore remem­ber in time, that this righteousness wherein the Saints will be­hold the face of God, must have a beginning in this life; Our sanctification is compared to a race, Heb. 12.1. and no man comes to the end of the course, but he that some­time began to run, it is compared to a building, 1 Pet. 2.5. there must be a foundation laid, a believing and resting on Christ the corner stone, and therefore a superstructure of holiness and righteousness before the top­stone and crown of perfect righteousness be put on: It is compared to a growing in stature, 2 Pet. 3.18. and without growing up in sanctification it is impossible to come into the measure of stature of the fulness of Christ; we must be infants of glory in the state of grace, before we can be men of glory in heaven, Eph. 2.21. in Christ all the buil­ding fitly framed together, groweth into an holy Temple in the Lord: there must be first a growing and building up in sanctification, before we can be Temples filled with glory in heaven.

It serveth for a ground of comfort unto all those who have set themselves in the way of righteousness, Ʋse 2 Righteous­ness begun in this life, will be perfect in heaven. and do en­deavour a conformity of their wills and wayes to the holy will and righteous ways of God; here is their com­fort, that their righteousness begun in this life will be perfect­ed, and in a perfect personal righteousness in heaven they shall behold the face of God in glory; begun holiness here is the infancy of perfect holiness, and is no other thing then the gate of heaven and happiness, Mat. 5.8 Blessed are the poor in heart; for they shall see God, Psal. 97.11. Light is sown for the righteous, and gladness for the upright in heart: The seed of that full joy in heaven is sown in the renewed heart, and the full fruits will be seen and enjoyed in the day of re­storing all things, when the godly by vertue of the second Adam will be restored to the possession of all the happiness they lost in the first Adam; in that day thou shalt eat of the fruit of thy labours: Thy labour of love here will not be forgot there, a cup of cold water given to a disci­ple [Page 125]in the name of a disciple, shall be richly rewarded; the Lord thy God hath a book of remembrance, Mal. 3.17. he hath a particular and distinct knowledge of every good work thou doest, as men have particulars written up in their Diaries, for their better remembrance; In the day of re­surrection, whatsoever good work thou hast done in secret, though there was little notice or noise of it in the world, yet shall it be published in the audience of angels and men; then thy bread cast on the waters upon the poor distressed and de­spised members of Jesus Christ, which the rich Nabals in this present world thought to be as water spilt on the ground, as lost and cast into the bottom of the Sea: Then (I say) after ma­ny dayes thou shalt find it, Luk. 14.14. Thou shalt be recom­penced at the resurrection of the Iust. It is true, (I confess) it is not for our righteousness we are brought to behold▪ Gods face in glory, yet it must be in righteousness, though not for our righteousness; Christs righteousness onely makes way for us to the beholding of Gods face; but personal inherent righteousness is a concomitant, necessary for every per­son that would behold his glory, Heb. 12.14. This thy per­fect righteousness in heaven will make thy heart exceeding glad; consider what joy of heart the godly have even from this testimony of their conscience onely, that they are willing to live honestly; though in many performances they come far short of their duty, and desire: Then what joy of heart will they have when they find in themselves the graces of holiness and righteousness perfected in an exact conformity unto the will of God; if there be such joy in the seed time, that Peter calleth it unspeakable and glorious, 1 Pet. 1.8. what then will be the joy and exaltation in that day of the full har­vest and in gathering? if there be such joy at the laying of the foundation, and in the time of building, what will be our Ioy in that day when all will be covered and crowned with glory, when the Comforter will dwell in us for ever? Then will there be in our hearts an ever and overflowing fountain of Joy, we shall be perfectly righteous, and never grieve the Spirit; and the Comforter will never desert us, nor suspend the influence of his comfort; Therefore be glad in the Lord, and rejoyce [Page 126]ye righteous, and shout for Ioy all ye that are upright in heart, Psal. 32.11.

The fourth point considerable is the measure of our happi­ness, 4. Point. The mea­sure of our eternal hap­piness. set down in these words, I shall be satisfied with thy like­ness.

Our happiness in heaven will be full and satisfactory, to the desires of our souls; Doct. Our happi­ness; hea­ven will be full and satisfactory. This satisfaction standeth in these two. 1. In a full peace and rest for ever from all troubles. 2. In a full Ioy and delight for ever: these two blessings of Peace and Ioy for ever, will flow from that Ocean of bles­sedness, the facial vision of God, and run as a refresh­ing river, through the soul, beholding the face of God: the eternal misery of the damned wil be perpetuated both in a pu­nishment of loss, which is called outer darkness, the want of Gods gracious and comfortable presence for ever; and also in a pain of sense, which is called Isa. 66. a worm that dyeth not, and a fire that cannot be quenched; but the happiness of the godly will be continued for ever in a Rest from all pain, and in a fruition of all good in God, al-sufficient in himself, and all in all to them.

The godly will have a full Rest.

1. The Saints in heaven have a full rest from 1. All trou­bles. From all troubles and molestations outward, Rev. 14.13. they rest from all their labours, 2 Thes. 17. it is a righteous thing to recompence to you who are troubled, rest with us, when the [...] Jesus Christ, shall be revealed from heaven with his mighty angels: Then shall we have full rest from all our spiritual enemies, 1 Cor. 15.26. the last ene­my death shall be destroyed; when our bodies shall be raised and cloathed with immortality, then shall we rest from all our afflictions: These are Gods medicines to purge our humorous souls, and to prevent the out-breaking of cor­ruption, but in heaven our souls and bodies will be confirmed in an heavenly temper of health and happiness, and there will not be need of such a medicine: afflictions are the bitter fruits growing from inbred and rooted corruption; then will cor­ruption be pulled up by the root, and our nature will be per­fectly healed.

2. 2. Inward temptations. We shall have rest from inward temptations, and sug­gestions, [Page 127]then the sparkles of inordinate concupiscence, smoak­ing even in the regenerated, will be fully quenched with that pure river of the water of life, clear as cristal, proceeding out of the throne of God, and of the Lamb, Rev. 22.1. then shall we get rest from indwelling corruption, that like the troubled Sea casts up the dirt and myre of impure suggestions; Then all our raging and unruly affections will be fixed on God, and quieted with admiring, adorning, and delighting in God.

3. 3. The mo­lestations of wicked men. Then shall we get rest from the daily molestations of wicked men, who vex the godly, as the soul of righteous Lot was vexed with the iniquities of Sodom; as David was vex­ed with the malicious calumnies of his evil neighbours, Psa. 118.12. they compassed me about like Bees; but this was his, and will be our comfort in that day, they will be all quenched as the fire of thornes: The fire they raised against the godly will be quenched, but the fire of Gods wrath kindled here against themselves, and poured forth in that day upon the se­ditious and contentious, will never be quenched; here the wick­ed are like the Sons of Zerviah, a daily vexation, and are too strong for us: like the Iebusites, pricks in our eyes, and thorns in our sides. Here the strong do push at the weak, and foul the waters with their feet; they spoyl us of our worldly com­forts, Eze. 34.21. here we are in greatest danger from feigned friends, that betray with a kiss; as there is more danger to ships from rocks unseen, then from those that are seen; But in that day of resurrection, which is the inaugurall of our con­summate glory, there will be a separation of the goats from the sheep for ever, Esay 11.9. in the mount Zion that is above, there will be none to hurt, Rev. 21.15. without shall be dogs, and whosoever loveth or maketh lyes; here in this world, simple and well meaning people are deceived and de­stroyed by state lyars, who under a pretext of grievance for misgovernment and zeal for reformation, draw away the people from duty to lawful Superiours, as Absolom by false aspersions, stole away the hearts of the people, 2 Sam. 15.3, 6. here also flatterers by their lyes spread a net before the seet of the Rulers, and under pretext of zeal for the sacred [Page 128]Authority, do alienate the hearts, and provoke the hands of Rulers to be stretched out against the faithful, such a lyar was Amaziach against Amos, Amos 7. and Doeg against the Priests, but in heaven there will be no such scandals to grieve the godly, Math. 13.41. The Son of man shall send his Angels, and they shall gather out of his Kingdom all things that offend.

4. 4. From the differences that here fall out amongst themselves. Not only will there be peace and rest from the iniqui­ties and malice of the wicked, but also from all differences that through ignorance in Iudgement, or weakness in affection do fall out here amongst the Godly, and interrupt the comfort of mu­tual communion; Paul and Barnabas had their own Pa­roxism. Act. 15.39. Chrysostom and Epiphanius in a fit of bit­ter passion at their parting one from another, had their mu­tual imprecations, but in heaven there will be no debates, no contention, no difference in judgement, then will we know, mind, love, and speak all one thing; all doubts will be resolved by seeing the face of God, then will our harmony with God be perfect, and one with another, both in Judgement and affection.

Our rest in heaven, as it will be full and absolute from every thing that can disquiet us, In heaven there will be perpetual rest. so it will be perpetual, and rest for ever; The soul in this present world, though it may at a time be free from trouble, yet if it be under fear of new troubles, this very fear doth interrupt the rest and quiet of the mind; in the time of our calm, the fear of a new storm doth much disquiet us; the man sick of a feavour tertian, is troubled even in his good day, with the sad appre­hension of his evil day ensuing. But here is our comfort, that establisheth our hearts amidst all the winds and waves of temptations here, we shall have a calm in heaven, and good dayes for ever; Our peace and rest there will be with­out all fear of a change, Revel. 21.4. There shall be no more death, nor sorrow, nor pain. Not only will the Saints in heaven have that privative blessing of peace and rest from all trouble for ever, In heaven there will be joy and de­light for ever. but also they will have the positive blessing of joy and delight for ever; though eternal peace and rest be a great blessing passing all understanding, yet it is the far least part of our happiness: But our greatest satisfscti­on [Page 129]is in that joy and delight which will proceed from the be­holding of Gods face; not only shall we have a privative rest from trouble, but a positive rest and delight in God, which will satisfie and quiet all our affections.

This joy will be full in the measure, Psal. 16.17. This joy wi [...] be 1. Full. In thy presence is fullness of joy; in this life our joy is mixt with sor­row, like the prick under the rose; Iacob had joy when his sons returned home from Egypt with the sacks full of corn, but much sorrow when he perceived the silver in the sacks mouth. David had much joy in bringing up the Ark of God, but at the same time great sorrow for the breach made upon Ʋzzah: This is the Lords great wisdom to temper and mo­derate our joy; As men of a weak constitution must have their wine qualified with water for fear of distemper, so must we in this life (such is our weakness) have our joy mixed with sorrow, least we turn giddy and insolent; here our joy is mixed with fear, Psal. 2. Rejoyce in trembling; the woman departed from the Sepulcher of our Lord with fear and great joy, Math. 28.8. in our regenerate estate though we have joy from Christ that is formed in us, yet the impres­sion of the terrours of God before the time of our new birth remain in us; as in a commotion of the Sea by a great tempest after the stormy wind hath ceased, yet the impressi­on of the storm remains and makes an Agitation The ten­der mother recovering her young child from danger of a fall hath joy from the recovery, but with much fear with the im­pression of the danger; so after we are recovered here from our dangerous falls by the rich and tender mercies of our God, sometime prevening us, sometime restoring us; though we rejoyce in his mercy, and in our own recovery out of the snares of Sathan, yet in the midst of our joy the re­membrance of former guiltiness; and danger do humble our our hearts with much sorrow, and some trepidation of heart; As our joy here is mixed with fear, so with sorrow also; The sound believer doth look up to Christ crucified, and doth re­joyce in his incomparable love, that such a person should have dyed such a death for such as were enemies to God by sinful inclinations and wicked works; They look down also [Page 130]upon their own sins that have wonnded and crucified the Lord of Glory, and this breaketh the heart; as a widdow should mourn, who by her froward and lewd behaviour hath burst the heart of a kind and loving husband.

The sound Believers look to their small beginnings of Grace, and they rejoyce in the Work of Gods hands; but when they compare it with that original and primitive righteousness, they mourn bitterly, as the Elders of Israel did at the rebuilding of the Temple, Ezra, 3.12. Those who had seen the first house weeped; But in heaven our joy will be full without mixture of sorrow. Ioh. 16.20. Your sorrow (saith our Lord) shall be turned into joy; Then will there be no sorrow for a present trouble nor present fear of future troubles; Then their eye will deeply affect their heart; The sight and knowledge of God the supreme and infinite good will ravish and take up all their heart with joy and delight; Peter in the Mount, Math. 17. was so affected with that glorious sight, that he forgot both the delights and troubles that were below; It is good to be here, (said he.) How much more will all worldly troubles and delights be forgot at that soul-satisfying sight in heaven, which is as far above that of Peter in the Mount, as the third heaven is above that Mount, and as the increated is above the created glory!

Obj. But will not the Saints in heaven remember the evils on earth from which they were delivered? and if so be they remember them, will it be with any sorrow or fear?

Answ. The know­ledge and re­membrance of miseries which the Saints in Heaven have, is with our anguish. No doubt, they will remember great deliverances, Revel. 5.9. Thou wast slain, and thou hast redeemed us, say the four and twenty Elders; yea the Saints in heaven have some knowledge of the great misery of the damned; Not only from the remembrance of the Word of God foretel­ling it, but also from their own great happiness, as knowing one contrary by another; they know well the misery of such men is extream, who are deprived of the great happiness themselves do enjoy; But all their knowledge of the misery of the damned, and the remembrance of troubles in this life will be without all anguish or sense of pain. Augustine of the City of God, lib. 22. ch. 30. compareth the knowledge that [Page 131]the Saints in heaven have of the misery of the damned, unto that knowledge Physitians have of painful diseases from their reading, but not from sense and experience of the pain in their own person; The Saints in heaven will remember the troubles of this life, as Souldiers after the victory re­member the fight, and as passengers safely arrived remember a dangerous voiage, This remembrance will encrease their joy and praise to God. The knowledge of the misery of the damned, though of their dearest friends and acquain­tance on earth, will be matter of praising Gods Justice de­clared on them, and of his eternal mercy manifested on them­selves; the glory of Gods Justice will so affect them, that they neither can nor will be sorry for the misery of any per­son.

This joy of the Saints in heaven will be full in the measure of it; for if the measure of our joy here from faith into the gracious promises, and from some sense of love, be above expression, what will be the joy in that facial vision? If such be the joy of faith in hearing of our Lord and husband by his sacred letter, and secret tokens of love: what will be our joy in seeing him and dwelling with him for ever? if the passengers at Sea have such joy in seeing the desired Land a far of, through the prospect of faith, what will be the measure of their joy, when they come within that part of eternal salvation where they shal have perpetual tranquillity and perfect delight in the fruition of God, in whom as the center do meet all the lines of created comforts and delights that have been drawn forth at any time to any part of the circumference of this world; yea much more then eye hath seen, ear heard, or heart can conceive?

As our joy in heaven will be intensively full, in the degrees and measure so will it be extensively full to the whole person, both to the soul and to the body. Ioseph at his inlargement out of prison, got a new garment, a ring, and honourable preferment; so in the day of the inlargement of our bodies out of the grave there will be given to the Saints a long and large white robe of innocency both to soul and body. Then heavenly comliness and brightness shall as a ring adorn the [Page 132]body, and the whole person in soul and body will be prefer­red to sit at the right hand of God in glory; the soul being but a part of the person and whole suppos it, hath a natural desire, and longeth for the re-union of the body; therefore in the day of resurrection, when the body will be reunited, the desire of the soul will be fully satisfied; That joy of soul and body at meeting will be mutual, like the joy of two dear friends meeting together after some separation for a time; then will the soul be affected with joy from the body, when it looketh out by the eye and beholdeth the glorious body of Christ, the glorified bodies of the Saints, and the brightness of that body wherein it self lodged; the soul will have great joy in perceiving this glorious change in the bo­dy; like a noble guest sometime straitned and molested in a nastie house, doth afterward much rejoyce in a clean, large and quiet habitation: As the soul will have accession of joy from the reinvestiture of the body: So the body over and be­sides its own proper outward glory will have an accessory joy reflecting from the soul; as light within a glass is trans­parent, so the inward glory of the soul will be legible in the large Characters of an ever cheerful countenance in the body.

As the joy of the glorified Saints will be in full measure and extent, 2. Perma­nent. so it will be permanent and perpetual, Ps. 16.11. At thy right hand there are pleasures for evermore. Joh. 16.22. Your joy (said our Lord to his Disciples) no man taketh from you; Though a sound believer hath matter of joy in his God, even amidst his greatest troubles, yet many times there are here sad interruptions of his joy in respect of the exercise of it; in this vail of tears our condition is mixed; at one time a shour of tears and prayers, at another time a Sun-shine of joy and praises; at one time we are ravished as it were to the third heavens with the sense of Gods love; at another time we are cast down into the depth of sorrows, when the Messenger of Sathan, even some violent tentation doth buf­fet us; at one time we are full both of matter and affection to praise our God, that we may say with Elihu, Iob. 32.18. The Spirit within constraineth me, I am full of matter, at an­other [Page 133]time our heart and spirit is like a bottle in the smoak; all our former joy is spent and dryed up, Psa. 102. Our joy here is like the husband-mans joy in harvest; he must be put again to the troubles and the pains of seed time: so af­ter our joy here, we are put again to sow in tears; Iacob had much joy at the return of his sons with corn from Egypt; but it endured not; for soon after he had great sorrow; the corn was spent, and he must part with his beloved Benjamin; but in heaven our joy will be everlasting; a full joy without mixture of sorrow, a continual harvest, a joy ever in perfection, as the fruits are in time of harvest; we shall never sow again in tears; a perpetual joy, but without wearying or loathing, because there will be infinite and recent variety of sweetness in God to delight and rejoyce our hearts for ever.

Object. But will there not be degrees of glory in heaven? It is pro­bable there will be de­grees of glo­ry in hea­ven. 1. and if there be degrees, how will all be satisfied? can he that hath less be as well satisfied as he that gets a greater measure of glory?

Answ. 1. It is most probable, there will be degrees of glo­ry in heaven, Dan. 12.3. some shall shine as the brightness of the firmament, and others as the stars for ever and ever. 1 Cor. 15.41. there is one glory of the Sun, another of the Moon, and another glory of the Stars; so also is the resur­rection of the dead: There are also divers degrees of torments in hell according to the divers degrees of sin and guiltiness in this life; so according to the divers degrees of grace in this life, it is probable there will be divers degrees of glory in hea­ven: The servant who knoweth his Masters will and doth it not, will be beaten with more stripes then he that is igno­rant of it, though he do it not, Luke 12.47. It will be more tolerable for Sodom and Gomorrah in the day of Iudge­ment, then for those Cities which did contemn and reject the offer of the Gospel, Mat. 10.15.

2. Though there will be degrees of glory in heaven, Yet all the Saints will be fully sa­tisfied. yet all the Saints will be fully satisfied with that one essential and substantial glory communicate to all in the vision and fru­ition of the one infinite and al-sufficient God; As vessels of divers measures are all filled in the same Ocean, though all of [Page 134]them be not of equal capacity: The greater degree of glory communicate to some, will not be for the excellency and diffe­rences of their graces here, but according to the divers degrees of grace freely bestowed on them in this life, by the spirit of Jesus. As they were merited onely by him, who is the sole procurer of our grace and glory; so in heaven the degrees of glory are a crowning not of our merits, but of his own gifts: for the giving of a former gift doth oblige the receiver to thankfulness, but not the giver to bestow another gift: so grace given freely of God obligeth us to thankfulness, but doth not oblige God to give unto us glory more or less: Because grace and glory in all their degrees are of his free love, Rom. 5.17. for if by one mans offence death reigned by one, much more they which receive abundance of grace, and of the gift of righteousness shall reign in life by one Iesus Christ.

This doctrine affords a ground of sharp reproof against all profane and earthly-minded men, Ʋse 1 They are fools who for perishing pleasures part with everlasting joyes. who with profane Esau do sell their part of this full refreshment and satisfaction for the deceitful and perishing pleasures of sin; To such in our time, I say as Isaiah did to those in his time, Isa. 55.2. wherefore do ye spend your money for that which is not bread, and your labour for that which satisfies not? Therefore to the end thy heart may be rectified, I offer these considera­tions.

1. Consider that world­ly pleasures are 1. unsa­tisfactory. Consider in time, the pleasures of this present world cannot satisfie thy vast appetite; Riches do not satisfie the covetous man: he desireth more what he yet wanteth, then he delighteth in what he hath already: The Heathen Moralist spake truth to this purpose, when he said the covetous man wanteth as much what he hath, as what he hath not; as he possesseth not what he wanteth, so he hath no heart to make use of what he possesseth; honour doth not satisfie the ambi­tious man: what he hath of it already, is but a step to raise up his vain spirit to the desire of more: and where are ve­hement desires of more preferment, there cannot be satisfacti­on: Neither do sensual pleasures satisfie the incontinent or intemperate man: his sinful desires are not satiated thereby: the more he sinneth, his corruption is the more set on fire of Hell; more sin is but more fewel to the fire of concupiscence; There­fore [Page 135]as Isaiah exhorts in the same place, hearken diligently unto the word of the Lord, and eat that which is good, and let your soul delight it self in fatness; obey that exhortation of the Apostle, Col. 3.2. set your affections on things above, and not on things on earth; covet the best things; be thou tru­ly generous, and heavenly-minded; set thy heart on these du­rable riches, on that immortal crown of glory, and on these pleasures that fade not away; those pleasures in the vision and fruition of God, will satisfie thy soul for ever; they will fill up the measure of all thy desires; thou wilt have more set before thee in an infinite God, then thy finite soul can compre­hend; and yet thou shalt be made capable to receive and en­joy so much as shall satisfie thee to the full, and all thy spiri­tual desires shall be turned into delights there.

2. Consider the pleasures of sin are deceitful, Heb. 3.13. 2. Deceitful. they perform the very contrary of that they promise in the temptation; they promise pleasure, but bring endless and un­speakable pain, if not repented; they promise much gain and profit to the covetous man, but bring with them in the end an irreparable loss; for what availeth it a man to gain all the world, and lose his own soul? They promise ho­nour and worldly applause to the ambitious man, but bring along with them in the end shame and everlasting confusion; Therefore in time change thy sinful wayes, and set thine af­rections on the pleasures above, that are real and everlasting; greater and sweeter will they be in our experience, then now we can apprehend them by the report, like exquisite delica­cies, and fragran: odors, which are best known by the tasting and smelling.

3. 3. Vanish­ing. Consider all thy worldly pleasures will vanish and pe­rish; they must end with this life; riches will take the wings of the morning; honour worldly is but a vapour: and even thy lawful worldly pleasures are but a gliding stream that pas­seth away, but the pleasures in heaven are for ever; They shall never be exhausted, neither shalt thou loath them: therefore make no provision for the flesh to fulfill the lusts thereof, but let it be thy daily study so to live here, and so to dye, that when thou art awaked in the day of resurrection thou mayst be satis­fied [Page 136]with the sight of Gods face immediately after thy awak­ing, and mayst be refreshed for ever with peace and joy flowing from that sight.

Object. How to be assured of satisfactory pleasure in heaven. But how shall I be assured of that full satisfaction in heaven?

Answ. 1. Thou must be a mourner here for thy sins, Luk. 6.21. Blessed are ye that weep now, for ye shall laugh. Psa. 1 126.5. They that sow in tears, shall reap in joy; as the harvest in order of time doth follow the seed time: so shall thy joy in heaven succeed to thy sowing in tears: ye have our Lords words for it, Iohn 16.20. in the world ye shall be sorrowful, but your sorrow shall be turned into joy; as the water in Cana was turned into wine: so thy tears shall be turned into eternal comfort and refreshment.

2. 2 As thou wouldst be assured of thy full satisfaction in heaven, thou must hunger and thirst for righteousness here: thou must have an earnest desire to do the will of God: Luk. 6.21. Blessed are ye that hunger now, for ye shall be filled; A soul living and dying in a hatred of sin, and a hunger and thirst after Christ the bread and water of life, cannot perish. God who worketh nothing in vain, will satisfie thy supernatural appetite, which is the work of his own hands; if thou dye with a longing desire after Christ, thou shalt rise with a full delight in Christ, who in that day will satisfie thy longing soul.

3. 3 Thou must use frequent and fervent prayer unto God: Ioh. 16.24. ask that your joy may be full. Prayer in the name of the Mediator is the blessed Ordinance of God, whereby he bestows on us here in some beginnings: he earnest, and the full satisfaction there; the soul is lifted up to God by prayer, and therefore filled with some drops of joy in this life, as a vessel is holden up to the fountain and then filled, Psa. 86.4. rejoyce the soul of thy servant: unto thee O Lord do I lift up my soul; and those drops of Joy are to us an earnest of that full Joy we shall have in the immediate and full frui­tion of God himself the fountain of life.

This doctrine serveth for a ground of comfort and encou­ragement unto the children of God. Ʋse 2

1. Against all thy discouragements from many sad dispensa­tions: It may be thou minglest thy drink with tears, as the people of God did, Psal. 80. yet faint not at that which thou seest, hearest, or feelest, rejoyce in the hope of things not seen, but believed; be of good courage, the day is coming when thy dyet shall be changed, when the Cup of salvation shall be put into thine hand, and thou shalt be abundantly sa­tisfied with the fatness of Gods house, and thou shalt drink of the Rivers of his pleasures, Psal. 36.8. those heavenly plea­sures are deep like Rivers, they are a part of the unsearch­able riches of Christ, Eph. 3.8. They are long like Rivers, they are continued for ever; It may be thou art disquieted with the unjust reproaches of men, and mayst in thy sad ex­perience complain, as Psal. 69.20. Reproach hath broken my heart, and I am full of heaviness; yet lift up thine heart, behold the day of thy redemption draweth neer, the Lord shall bring forth the righteousness of his servants as the light at noon-tyde of the day. Rejoyce thou in the hope of that solemn Iustification before man and Angel, by which the foul mouthes of thy violent and malicious reproachers shall be stopped for ever: Then shall they be speechless, and confounded with shame when they shall hear the righteous Judge absolve many persons, whom they in their super­cilious and Pharisaical pride, pre-condemned as prophane and unrighteous; Remember thou who studyest in this day of mens Judging, to approve thy self to God, that in Gods day the Counsels of hearts will be made manifest: And thou shalt have praise of God, 1 Cor. 4.5.

2. 2. Want of assurance of Gods love. It may be now thou art discouraged from the little assurance thou hast of the love of God; and accordingly thy Peace and Joy is but little; Yet be of good comfort; Remember we must walk here by Faith, and not by sense; such a full measure of the sense of Gods love, and of peace and joy as thou wouldst have, is reserved for thee in the other life; rejoyce in this, that God hath in­larged thine heart with strong desires after that prom­sed [Page 140]satisfaction; he that hath opened thy heart, will fill it, Psal. 81.10. Open thy mouth wide, and I will fill it: The little of peace and joy thou receivest here, is given to encrease, but not to satisfie thy desires; at thy dying, thy desire of refreshment and satisfaction will be greatest, after death thy soul will behold thy Fathers face, and at thy resurrection thy soul and body will be satisfied with his likeness.

3. 3. Vicissitude of peace and trouble. It may be thou art discouraged from the vicissitude of peace, and trouble, of joy and sorrow; a long night of trouble succeedeth to thy short day of peace and joy. Sometime the Lord will speak peace, and at another time he writes bitter things against us; we may read his displeasure in sore and great tryals; sometimes he sheweth his face reconciled in Christ, as our Father; at another time in the course of his providence he looks upon us as a stranger and wayfaring man, like Ioseph, with a strange countenance towards his brethren, for their tryal: But in such a dark hour wait thou upon him, he will not absent himself for ever; Though the full and permanent manifestation of his love be delayed until the day of resurrection, yet now and then he will give unto thee a blink of his favour to uphold thy heart till the day of thy full refreshment, Math. 28 7. the Angel said of Christ to the woman, He goeth before you into Galilee, there shall yee see him; and yet the woman did get a sight of him at Ierusalem before he passed into Galilee, Ioh. 20.19. so though the full manifestation of his glorious presence be delayed until thou pass over by death into heaven, yet wait thou on God in the conscientious use of the means, and thou shalt get some sight here, and a full sight of glory there; Our faithful and bountiful Lord giveth never less, but many times more then he promiseth.

4. 4. Company of evil neigh­bours. It may be thou art much discouraged and vexed with the company of evil neighbours: they are thorns in thy sides, and make thee many times in the bitterness of Spirit to cry out, Wo is me that I dwell in the Tents of Meseck; but be of good comfort, if God in his wise providence hath placed thee [Page 141]amongst such men; he is able to preserve thee from the con­tagion of their society, as he did Joseph and Daniel from the Idolatry of Egypt and Babylon, and Obadiah from the abo­minations of Achab, and his Court; in the mean time let thy light shine in their darkness: be thou the more circum­spect in thy walking: though thou mayst have an evil com­munion with them as Citizens of the same present world yet must thou not have a communion or fellowship with their unfruitful Works of darkness, for thou art a Citizen of heaven, and called out of darkness unto light, be earnest in daily prayer with God to be saved from that froward generation, rejoyce in the hope of that comfortable communion with the Saints in heaven: while thou art here on earth; distance of place is an impediment to that full communion: for the Saints here who are the salt of the earth for its preservation, are also like unto salt in this respect, they are not all in one place of the earth, but scattered here and there: whereas in heaven they will be all together without any mixture of the wicked; here we know a very few of the Saints, but in hea­ven we shall know them all, as Peter in the Mount did know Moses and Elias; as Adam in the state of integrity, after he awoke, knew Evah to be his wife; we will know none there after the flesh: we will love them all as Saints, and all with the like affection, because all will be alike holy, even in the perfection of created holyness; Therefore under sense of any wants here, bodily or spiritual, rejoyce thou in the hope of that full sight, full peace, full joy, and full perfection in holyness: Then God will be all in all to his Saints. To this purpose Augustine speaketh well, lib. 22 ch. 30. of the City of God: That saying (saith he) is rightly to be understood; To wit, that God will be all in all; he himself will be the end of all our desires, who without all end will be seen, who will be loved without loathing, who will be praised without wavering: Then (saith Bernard) The rational parts of our soul will be filled with the light of wisdom, the concupiscible part with the fountain of righteousness, and the irascible part of our soul with perfect tranquillity: Therefore the Believer who hath [Page 142]received Grace for Grace out of the fulness of Christ, both may and should in his life and death rejoyce in the hope of that full satisfaction in his Fathers house: for here is a sure ground of comfort, when thou awakest in the day of resur­rection, thou shalt behold his face in righteousness; Now to the Lord Iesus Christ, of whose fulness we receive both Grace and Glory, with the Father and holy Ghost, be ascribed all praise, honour and glory, for now and ever, Amen.