CHAP. I.

WHich Words contain a Que­stion,The Co­haerence. and an Answer. The Person propounding the Question, is, Amaziah King of Judah: The Person re­turning the Answer, is, A Man of God. i. e. a Prophet Inspir'd by God; and sent on a great and weigh­ty [Page 2] Errand to the King, as afterwards will appear.

It will be worth our while, First, to make inquiry concerning Amaziah, and then concerning the Man of God, both mentioned in the Text, that so my Pas­sage may be made more clear.

First, for Amaziah, we Read how he 1 was Described, vers. 1. and what his Conversation was, vers. 2. compare this with 2 King. 14. 3. and one Text will2 King. 14. 3. give more Light to the other; There it's said of Amaziah, that He did that which was Right in the Sight of the Lord, yet not like David his Father: he did ac­cording to all things, as Joash his Father did. Joash began well, and afterwards Apostatized: So did Amaziah Tread in his Fathers Steps; and to Evidence, what Amaziah did, was not Sincere; it's said, vers. 2. He did that which was Right in the Sight of the Lord, (i. e.) What for the Substance or Matter of the Action was approved of God: But not with a per­fect Heart. This But, makes a wide dif­ference between a Hollow, Formal, Hy­pocritical, and a Sincere Professor.

Amaziah was defective in his Walk­ings, and a Back-slider like his Father: [...] As his Father was, so was he; Good at first, Nought at last. Grotius gives an [Page 3] Observation on 2 King. 15. 3.—Egre­giam Grotius in 2 Kin. 15. 3. laudem fine turpi macularet.—It's true, that Amaziah restored the True Worship of God, much decayed in his Fathers time, after the Death of Jehoja­da; yet what Amaziah did, was but a Partial, not a Total Reformation: All he did, was but to halves; and how could it be otherwise, as long as there was a naughty Principle, a rotten Core, and Heart rotten at the bottom? The [...]. 70. in v. 2. Version of the Seventy Runs, Not with a full Heart: He went not thorough with his Work, but to Halves only. For 2 King. 14. 4. It's there said, Quod etsi dictum sit etiam an­tea de aliis tamen iterum atque iterum repetitur, nimirum ut quanta quamque pestifera S [...] ­perstitionis vis sit, observemus Haec enim ubi in animis homi­num radices al [...]ius egerit, a­gre velles potest. W [...]lphius in loc. Howbeit the High Places were not taken away; as yet, the People did Sa­crifice, and Burnt Incense on the High Places. Those High Places, What were they, but devised Wayes, humane inventions, superstitions, no better than additional Will-Worships, and such are Homi­num in­venta in Dei cultu impurae sunt cor­ruptelae, Calv. In­stit. L. 4. c. 10. Corruptions of Worship. People would not be tyed to one place of Gods Appointment; but according to their own Fancies and Humours; they would add, and set up others of their own Divising: Against which, there is an express Prohibition, Deut. 12. 4, [Page 4] 5. 6. And further to set forth the in­sincerity, and rotten heartedness of A­maziah, the 14. vers. of this Chapter gives a full Evidence. For it's said, Now it came to pass, after that Amaziahver. 14. was come from the Slaughter of the Edo­mites, that he brought the Gods of the Children of Seir, and set them up to be his Gods, & bowed down himself before them, and burned Incense unto them. And such cursed Fruit, doth a rotten heart Bear. A Heart that's Deceitful and Hypocri­tical, marrs all our Services, Quod cor non Facit, non fit. All's as undone, and quite lost; if the Heart be not the Doer thereof. If the Heart be Good, all's Good; if the Heart be Nought, all's Nought. The Priest under the Law, in all Sacrifices, chiefly lookt at the Heart of the Beast, that was to be Offered, A­mongst the Heathen Augurs, there was spe­cial Notice took of the Heart of the Sacri­fice. If the Heart was Tainted and Cor­rupted, that Beast was rejected, and not to be made a Sacrifice. Now that, which God principally required (i. e. a perfect Heart) was wanting in Ama­ziah. An imperfect, partial, hollow Heart, was odious and abominable unto God; and for a full determination let's have recourse to the Judgment of Solo­mon, [Page 5] Prov. 10. 20. The Tongue of the Prov. 10. 20. 15. 8. Just, is as choice Silver; the Heart of the Wicked is little worth: and Prov. 15. 8. The Sacrifice of the Wicked, is an abomi­nation to the Lord; but the Prayer of the Upright is His Delight. These Scriptures gives a full and evident Satisfaction.

Yet notwithstanding the great Evil in Amaziah, we may not pass by in Si­lence somewhat in him, which was both very Remarkable, and highly Commen­dable; and that was his Execution of Ju­stice upon those who were his Fathers Mur­therers, ver. 3. How his Father was Mur­thered, is upon Record, 2 Chron. 24. 25. Although (as they thought) a fair Pre­tence might be pleaded, as if what they did, was only to Revenge one Murther with another; yet their Treason was Abominable, and their Murther Execra­ble; wherefore the Hand of Justice o­vertook those horrid Regicides: yet Ju­stice, and Mercy contend together; this to spare the guiltless Children, the other Ezek. 18. 20. to slay the guilty Father, ver. 3, 4. A Scripture Rule is the Kings Warrant, Deut. 24. 16. The Fathers shall not be put to Death for the Children, nei­ther shall the Children be put to Death for the Fathers; every Man shall be put to Death for his own Sin. To come nearer [Page 6] to my Text, let's consider Amaziah as a Warrior, and his Military Preparations,ver. 5. 6. ver. 5, 6. Moreover Amaziah gathered Judah together, and made them Captains over Thousands, and Captains over Hun­dreds, according to the Houses of their Fa­thers, throughout all Judah and Benjamin, and-he Numbred them from Twenty Years Old & above, & found them Three Hundred Thousand choice Men, able to go forth to War, that could handle Spear and Shield. He hired also, an Hundred Thousand mighty Men of Valour out of Israel, for an Hundred Talents of Silver. And thus far of Amaziah.

In the Second place, let's take Notice of the Man of God. What his Name was, and what was his Place, whence he came, are not mentioned. But his Message is Recorded to be a strict Pro­hibition, ver. 7. There came a Man of An Amos Pater Isa­iae ut sen­tiunt He­braej? Grot. God to him, Saying, O King, Let not the Army of Israel go with Thee, for the Lord is not with Israel, to wit, with all the Children of Ephraim. By Ephraim, is to be understood the Ten Tribes; Penes familiam illam Prin­cipatus Erat. Pisc. Ephraim est totum regnum Israelis. Plus quam viginti vicibus ita acci­pitur Tarnor, in Hos. 4. 17. Ephraim was the chiefest of them. In Jacobs Blessing, E­phraim had made over to him the Priviledge of Primogeniture, Gen. 48. 19. So that [...] Ephraim [Page 7] alone passeth in the name of all the Tribes of. Israel, Isa. 17. 3. Isa. 28. 1. Now Ephraim were Apostates from God, and incorrigible Idolaters, Hos. 4. 17. However, if Amaziah would not hear­ken to Coun [...]el, but take that Army with him, he should surely fall before the Enemy: It's an Ironical Speech, which vertually contains a vehement Check and Inhibition, ver. 8. But if thou wilt [...], do it, be Strong for the Bat­tle; God shall make thee fall before the Enemy, for God hath Power to help, and to cast down.

And having praemised thus much as a necessary Introduction▪ I shall now consider the Words of the Text, which fall into a Question, and an Answer.

First. For the Question (which is fullThe Text di­vided 1. Quest. of King A­maziah. of Trouble, Perplexity, Diffidence, and Self-Interest.) What shall we do for the Hundred Talents, which I have given to the Army of Israel? As if I should say, It's difficult and no way probable, to get any Restitution of an Hundred Ta­lents, from an Army of an Hundred Thousand Men, whom if we Cashier, we shall so enrage them, as there will be no hope at all left of recovering our Money out of their Hands. To attempt this Enterprize, would be as Successless, [Page 8] as to venture, to pluck the Prey out of the Mouths of so many Lyons. And on the other side, if we should sit down by so great a Loss, as are an Hundred Ta­lents, it would be very sad and irksome, not quickly to be recovered, and made up again. Here's a Dilemma, which on either side perplexeth the King. He is not willing to run the hazard of Fighting, with those Hundred Thousand valiant Souldiers, for the Restitution of the Money; And no likelihood there was of getting that Money from them with­out Blows: Neither was he willing to let them go away with the Money. To this Question full of doubts and per­plexity, the Prophet Answers.

You have in the Second place, the2 The Man of God's Answer. Man of God's Answer abundantly satis­factory, and every ways sufficient to quiet, content, and satisfy the King. And the Man of God Answered. The Lord is able to give thee much more than this. As if he should say, God hath much more to give thee, and what Losses thou Sustainest, He can abundantly make up unto thee: If thou trustest and depen­dest on God, thou need'st not fear Sup­plies from Him. God is both able, and willing to supply, sustain, and provide for all those who Trust and Rely upon [Page 9] Him. The Seventy render the Words, [...] And Ju­nius renders them accordingly, Est Jehovae dare tibi amplius eo (i. e.) It is in the power of God to give thee much more. The Vulgar Latin renders it, Ha­bet Dominus unde dare possit tibi multo his plura (i. e.) God hath enough to supply thee, and give thee much more than thou hast Lost. Est in potestate Jehovae dare tibi vatab. Vatablus renders them according to the same Sense. Hugo Grotius observes from hence, Satis dives est qui Dei causâ, pau­peratur. He is Rich enough, who is made Hugo Grotius in loc. Poor for the Cause of God. This holy Prophet was couragious in the Cause of God, and delivered his Message with all courage and fidelity: And a convincing Argument he presseth from God's All-Sufficiency. The Lord (saith he to the King) is able to give thee much more than this. And this Answer obtains that suc­cess which was desired, ver. 10. Then Amaziah separated them, to wit, the Ar­my that was come to him out of Ephraim, to go Home again: Wherefore, their Anger was greatly kindled against Judah, and they returned Home in great Anger. But ob­serve what might be soon feared came to pass, from the incensed eashiered Sol­diers, ver. 13. But the Soldiers of the Army which Amaziah sent back, that they [Page 10] should not go with him to Battle; fell up­on the Cities of Judah from Samaria, e­ven unto Beth-horon, and smote Three Thousand of them, and took much Spoile. However such mischievous Consequen­ [...]es might easily be foreseen; yet Ama­ziah Disputes no farther, makes no more Questions nor Demurrs, but obeys the Command of God, from the Mouth of His Prophet.

The Answer of the Man of God, isProv. 25. 11. a Word fitly Spoken, which is (in Solo­mons Estimation) Like Apples of Gold, in Pictures of Silver.

The Text, is a Word of singular Sup­port and Incouragement: It's Tabula post naufragium; An Anchor of Hope, A strong Prop to uphold a tottering Buil­ding, A high Rock, strong and impreg­nable, When Troubles come thick and threefold, and Losses, Crosses, Impri­sonments, Persecutions, and Exile fol­low one upon another: here's Matter of Support, and Ground of Incourage­ment, to be drawn from God's All-Suffi­ciency.

This is a shadow from the Heat, and a Isa. 25. 4. shelter from the Storm, when the blast of the Terrible one, is as a Storm against the Wall. Here's the Rock, Fortress, Buck­ler, Psal. 18. 2. Deliverer, Horn of Salvation, and [Page 11] high-Tower, &c. If amidst our greatestHis va­riis Ephi­thetis os­tendit David Deum non uno Mo­do servare suos sed sicut sunt varia ge­nera peri­culorum & diffi­cultatum quibus o­bijciuntur ita Deum variâ vir­tute pre­ditum esse ad salvan­dum suos. Molleri. in loc. Rom. 12. 2. Pressures, Sufferings, Straits, and Exi­gencies; we can stay, acquiesce, and qui­etly rely upon God's All-Sufficiency, and cast our selves upon his Wisdom, and wait for his Salvation. O! What sweet and comfortable Lives should we lead! If amidst all Losses, we could believe assuredly this great Truth; That the Lord is able to give as much more than this; we should be Gainers by our Losses, and Rejoyce in our Tribulations, and in every thing, submissively, and pati­ently resign our wills, to the Will of God, which is a good, acceptable, and per­fect will.

From the Words thus Expounded, I shall Collect one Fundamental point of Doctrine, or choice Lesson, for our In­struction, viz.

That the serious, and deliberate conside­ration of God's All-Sufficiency, should Doct. ingage us silently, contentedly, and quietly to submit unto God, to stay and depend upon His All-Sufficiency, even then, when the greatest Losses, and Afflictions are incomben [...]on us.

CHAP. II.

FOr Inlargement of this needful, andMethod pro­poun­ded. excellent Point, I shall fix on Four Heads of Meditation. (1.) To give in a plain Proof of my Assertion, That God is All-Sufficient; wherein I shall pro­pound some convincing Arguments. (2.) I shall demonstrate the Truth, That this Consideration, That God is All-Suf­ficient, should ingage us quietly and si­lently, to submit unto God, and stay, and depend upon his All-Sufficiency a­midst our greatest Losses and Afflicti­ons. (3.) I shall endeavour to Resolve Two or Three Cases emergent from the premises. (4thly. and lastly) I shall Con­clude with some particular, and usefull Application.

I resume these Heads according to my propounded Order.The Doctrine proved by Four Argu­ments.

1. I am to prove That God is All-Suf­ficient: Though the Doctrine be most un­doubtedly true, and God's Children have abundantly experimented the Truth [Page 13] thereof; yet, I shall endeavour to give you more abundant proof, even good Measure full prest, and runing over, which I shall propound in these Four ensuing convincing Arguments.

The First, whereof is drawn from Gods Arg. 1 drawn from Gods At­tributes. Attributes. Now although we diversly Ap­prehend them, as one way we understand God's Justice, another way his Mercy, &c. Yet all these are but one in God. He is one pure uncompounded simple Act: And he manifests himself by his Attri­butes of Omnipotency, Power, Mercy, Goodness, Wisdom, and Truth; that he is able to Relieve, Support, Supply, and Extricate us out of all our Straits, Dif­ficulties, and Exigencies whatsoever. Let's more particularly; for the clea­ring of the Truth, produce Instances in five Attributes (viz.) God's Wisdom, Power, Mercy, Truth, and Unchange­ableness, from all which will Evidently appear, the Truth of the first Branch of the Doctrine. That God is All-Suffici­ent.

First, Let's consider the Wisdom of1. The A­tribute of Wis­dom. God. As God in the Beginning, by Wis­dom, made Heaven and Earth: So by Wisdom, He Ordereth, Guideth, and Governeth all the Things therein con­tained; This Wisdom is infinite. God [Page 14] understandeth all things, and knowethPsal. 147. 5. the Reason of them: He cannot be de­ceived in any thing. And who can or dare reprove him in any thing He doeth, or question why he hath so done? But as for worldly Wisdom, God will De­stroy1 Cor. 1. 19. 20. it, and make Foolish the Wisdom of the World: The Foolishness of God (as the1 Cor. 1. 25. Apostle saith) is Wiser than Men. (i. e.) That which the Men of the World count Foolishness, hath more Wisdom in it,Nemini obscurum est, quam improprie stultitia, vel infir­mitas Deo adscri­batur sed necesse fuit talibus Ironiis insanam carnis arrogantiam refutare, quâ De­um omni suâ gloriâ spoliare non dubitat. Calv. in loc. than all their Worldly Wisdom. Folly or Weakness (saith judicious Calvin) is im­properly ascribed to God: But it was neces­sary by such Ironies, to confute the mad Ar­rogance of the Flesh, which would rob God of his Glory.

God can infatuate the Wisdom of the Wise, and turn the Counsels of Achito­phel into Foolishness. Be Men as great Politicians, as Machiavel was reputed to be, yet God can Blast all their Coun­sels▪ He taketh the Wise in their own craf­tiness Job 5. 13. (i. e.) such as think Qui sibi sapientes videban­tur Eo▪ ipso quod astute cogi­tarant cap [...]antur & irretian­tur. Merc. in loc. themselves Wise: in that self-same thing, which they craftily contrived, they are taken, and intangled (as Learned Mercer [Page 15] observeth on the place) Saint Paul seems to have Quoted this Scripture out of 1 Cor. 3. 19. There's an Emphatical Word in the Original [...] veteratoria versutia, (i. e.) a jug­ling craft; A proclivity, and readiness to all Cheating Tricks whatsoever. How­ever (as Beza notes) Though they be Sub­tile Ʋt cun­que sunt vafri, Eos tamen D [...] ­minus ca­piet, cum eorum ar­tes reipsa declara­bit, illud ipsum esse quo sese in volve rint. Beza in Loc. and Crafty, yet God will catch them, and discover them, to be what they are.

Now from this instance of the Wis­dom of God, we may give an abundant proof of his All-Sufficiency: For when we are Intangled, and be wildred with world­ly Cares and Fears, and know not how to get out; when we are involv'd in Mazes, Perplexities, and Labyrinths, and know not how to extricate our selves, and we are at our Wits end; then Wis­dom from heaven makes a Way, for our Evasion, & sets us at Liberty. When Isaac was bound on the Altar, and A­braham Stretcht forth his Hand to give the Deaths Stroke, all the Wisdom of the wisest Men on Earth, would have been Non-plust, not knowing how to contrive a Deliverance: But the Wis­dom of God exerteth it self, and inter­poseth in that needful instant, between the lifting up the Hand, and the Strik­ing of the Blow, and a Voice speaks [Page 16] from Heaven, Lay not thine Hand upon Gen. 22. 12. the Lad. However, Isaac was unex­pectedly delivered; yet, Abraham would gladly Offer [...] a Sacrifice, and he knew not where, upon such a sudden to make Provision: Behold further, How the Wisdom of God contrives, and provides a Ram for a Burnt Offering. What thenvers. 13. must we do in all our doubts and dif­ficulties, but make our Addresses and Supplications unto God? God is a God Jam. 1. 5. of Wisdom, of Him, we must ask Wis­dom. Christ is the great Counsellor, The Wisdom of God, He hath the Spi­ritIsa. 9. 6. of Wisdom and Understanding. When1 Cor. 1. 24. Isa. 11. 2. Troubles befall us, we wander up and down like Noahs Dove, finding no rest for the Sole of her Foot, till Noah took her into the Ark. We in our Afflicti­ons use to go from Creature to Crea­ture, and Consult with Flesh and Blood; like Squirrils, we leap from Bough to Bough, or like curious Palates, Tast of all Waters, and try all manner of Pro­jects; hence it comes to pass, that we miscarry by many sad Disapointments and Frustrations. How dreadful a Woe is threatned against them, who take not Counsel of God, Isa. 30. 1. Woe to the Rebellious Children (saith the Lord) that take Counsel, but not of Me, and that co­ver [Page 17] with a covering, but not of my Spi­rit, that they may add Sin to Sin. There's a grand Curse also threatned in Ezekiel, That the Law shall Perish from the Priest, Ezek. 7. 26. and Counsel from the Ancients. Here then consists our great Duty, amidst Trou­bles and Sufferings, to learn to deny our own Wisdome, our own Reason and Counsel, and whatsoever is selfish in us, neither any more to sacrifice to our own Net and Drag; but to rely, depend, and wholly lean, and stay our selves up­on the Wisdom of God. Solomon fullyProv. 3. 5. 6, 7, 8. prescribes our Duty in several choice, and excellent Lessons: Trust in the Lord with all thine Heart, and lean not unto thine own Understanding: In all thy ways acknowledge Him, and He shall direct thy Paths: Ne in tua teip­sum sapi­entia con­templari velis. E­am elige discipli­nam in quam cum inspicias non ta [...] teipsum quam De­um ipsum intuearis. Be not Wise in thine own Eyes: Fear the Lord, and depart from Evil. It shall be Health to thy Navel, and Marrow to thy Bones.

I proceed to another Instance, drawn from the Power of God. The Power and Omnipotency of God, abundantly prove His All-Sufficiency. This Attribute of Power, & Omnipotency is the Strong­hold of all Gods Children: This is their2. Attri­bute, viz. The Power of God. Shield, Buckler, Deliverer, what not! It's all in all: And the Power, and Om­nipotency of God, is a Terror to the [Page 18] Wicked, to crush them to peices, and to destroy them utterly. God is the U­niversal, Omnipotent Soveraign Lord, and Commander over the whole World. Bildad speaks a great Deal in so shortJob 25. 2. a Chapter. Dominion and Fear are with him, &c. God hath all Power in his Hand, and can put it forth, more or less, when, and where he pleaseth. All the Granaries, Treasures, Magazines, and Fortifications; All the Cattle on a Thou­sand Mountains, are at the sole com­mand, & disposing of the Soveraign Lord, and Governour of Heaven and Earth. God gives one Creature, a Commission to help another; God knows such an one to be in sore distress; and he saith, go Creature, Relieve, Refresh, and Comfort such a One; he is my Servant. Another is in great danger, of being Rob'd, Murthered, or Drowned, as he is a Travelling: God sends his Angel to preserve him: Ingens Bonitas Dei & cura paterna erga Ecclesiam descri­bitur, quod tales nobis Presi­des adjungit Molles. Angeli sunt Domestici Dei caeli cives. Bern. And how much we ought to give God thanks for the Ministry of Angels; how few of us are sen­sible! Likewise the Hearts of all Men are at Gods Command, even the Hearts of the greatest Kings are at Gods Com­mand:Prov. 21. 1. As the Rivers of Water, he turn­eth [Page 19] them whithersoever he will. The Hearts of inveterate and implacable Enemies, are new Molded, and Wrought on ef­fectually by the Power of God. Amongst others, that's a pregnant instance in Esau, in whose Heart lodged an old grudg of Twenty Years standing, against his Bro­ther Jacob. And it seems very proba­ble, that when he came to meet Jacob with Four Hundred Men, that he had in his Heart Rancor and Malice; and his Intentions were as Mischiveous, as Jacob feared, to destroy The Mother and Gen. 32. 11. the Children. Yet God, who hath the Hearts of the worst of Enemies in his Hand, affected the Heart of Esau, and melted it into Tears; we Read Gen. 33. 4. And Esau ran to meet Him, and em­brac'd Him, and fell on his Neck, and kissed Him, and they Wept. Hence that Proverb of Solomon is an Experimental Truth, that, When a Mans ways please Prov. 16. 7. the Lord, he maketh even his Enemies to be at Peace with him. The best way to obtain Friendship with Men, is first to make God our Friend. The Duty main­ly incumbent on us all, is to believe Gods Omnipotency, and stay, and de­pend thereupon. Thus let's argue from what hath been done by the AlmightyGen. 1. 3, 4. Power of God. In the Creation, God [Page 20] brought Light out of Darkness, Order out of a Chaos of Confusion. God madeExod. 14. 22. the Red-Sea to become Dry-land, and passable for the Israelites, but the Sea re­turned to his strength, and overthrew the Egyptians in the midst thereof. God ver. 27▪ caused the Flinty-Rock, to become a Springing-Well, to quench the Thirst of the Israelites. God fed them by aNumb. 20. 11. Exod. 16. 13, 14. Deut. 25. 9. Judg. 15. 19. Josh. 10. 13. 2 King. 20. 11. 2 King. 7. 16. Miracle, with Quailes and Manna: God Cloathed them by a Miracle, in that the same Cloaths lasted Forty Years together. God caus'd the Jaw-bone of an Ass to pour out Water, to quench the Thirst of Samson. God caus'd the Sun to stand still at Joshuas prayer, and return back upon Hezekiahs Prayer. God caus'd plen­ty in Samaria (beyond all expectation of Man) after a sore and grievous Famine. From all these InstancesPotens Deus est causam suam libenter servare, lapsam erige­re: si nos digni non erimus, fi­at per alios. Melct. Adam in vita Luther. we may certainly con­clude, that the same Om­nipotent Lord God Reign­eth. His power is no whit diminished; he hath helped, and is able to help. This Instance of the Power of God abundantly proves his All-Sufficiency, and should be a ground3 At­tribute of Mer­cy. of singular Support, and Comfort unto all the Children of God.

I proceed to a Third Instance drawn [Page 21] from the Attribute of Mercy. God is a­bundant in Goodness and Mercy: He is Merciful, Gracious, Long-Suffering. Mer­cyMicah 7. 18. Psal. 25. 10. [...] ▪ sal. 103. 8. Eph. 2. 4. Psal. 145. 9. Isa. 16. 11. Psal. 68. 5. Psal. 103. 13. Isa. 63. 9. is Gods Delight. All his Paths are Mercy. He is slow to Anger, and plente­ous in Mercy. His Mercies are rich Mer­cies, tender Mercies, they are over all his Works. They are so many as they ex­ceed all Number for Multitude: They are so great, as they exceed all Dimen­sions for Magnitude. The Lord by an [...] declares the Sounding of his Bowels; His Fatherly pitty and compas­sion, and a sympathy, and fellow-fee­ling with us in our Afflictions, Isa. 63. 9. In all their Afflictions, he was Afflicted, and the Angel of his Presence saved them: in his Love, and in his Pitty he redeemed them, and he bare them, and carried them all the Days of Old. And who this was, see ver. 1. O! How did the Bowels of Christ Yearn over those that were in Affliction! He had Compassion towards a fainting Multitude, and Fed them. He had Compassion on the DiseasedJoh. 11. 35. Luke 19. 41. Heb. 4. 15. People, he Healed them. He Wept for Lazarus; he Wept over Jerusalem; And now he is in Heaven, he is Tou­ched with the feeling of our infirmities. From what hath been mentioned, we may conclude, That Gods Mercy moves [Page 22] him to afford seasonable Helps, Sup­plies, and Succours, unto his People, when they are involved in the greatest Straits and Difficulties: God is a Pre­sent Psal. 46. 1. Gen. 22. 14. help in the needful time of Trou­ble. In the Mount the Lord will be seen: The Proverb is no more common than true, That Mans Extremity is Gods Op­portunity. When Hagars Bottle of Wa­ter was spent, and she, and her Son likeGen. 21. 19. to have perished with Thirst; then the Lord opened her Eyes, and shewed her a Well of Water. When Egypts Flo­werJosh. 5. 12. was spent, and when Manna cea­sed, then the Children of Israel did Eat of the Fruit of the Land of Canaan. When the Widdow of Zaraphath had left only for her self and Son, to keep them a little while alive, a handful of Meal in a Barrel, and a little Oyl in a Cruse; then the Lord sent the Prophet Elijah with a comfortable Message, 1 King. 17. 14, 15, 16. Thus saith the Lord God of Israel, The Barrel of Meal shall not wast, neither shall the Cruse of Oyl fail, until the Day that the Lord sendeth Rain upon the Earth. And she went, and did accor­ding to the saying of Elijah; and▪ she, and he, and her House did Eat many Days. And the Barrel of Meal wasted not, nei­ther did the Cruse of Oyl fail, according [Page 23] to the Word of the Lord, which he spake by Elijah. When Gods People have been in such great Straits, as not knowing where to turn, or how to help them­selves out of them; then some signal Mercy hath appeared for their Delive­rance. In Deut. 32. 36. there's a gra­cious Promise, and there's a real per­formance thereof, 2 King. 14. 26, 27. For the Lord saw the Affliction of Israel, that it was very Bitter: for there was not any shut up, nor any left, nor any helper for Israel. And the Lord said, not that he would blot out the Name of Israel from under Heaven: But he Saved them by the Hand of Jereboam the Son of Joash. Add hereunto another promise, suita­ble to the former, Isa. 33. 9, 10. The Earth Mourneth and Languisheth: Leba­non is ashamed, and hewn down: Sharon is [...]ike a Wilderness, and Bashan, and Car­mel shake off their Fruits. Now will I rise saith the Lord; now will I be exal­ted; now will I lift up my self. And David experimentally acknowledges the truth of God's Promises, Psal. 136. 23. Ista ob id com­memora­vit admo­neamur quam non obliviscatur suorum Deus, qui tribulationibus o [...] ­primuntur, sed ubi tempestivum est e, manibus illos inimicorum suor [...]m afferat & eripiat. Musc. in loc. who remembred us in our low Estate. For his Mercy endureth for Ever.

Let's then stand admiring, and ado­ring the riches of Mercy, the multitude of tender Mercies, the Bowels wide o­pened of a gracious and compassionate Father. God stands by his People in their Swooning Fits, and gives them his sweet Cordials and Restoratives. He is with them in Prison, and gives them inlargement of Spirit. Sancto­rum pr [...] ­ces caelum & terram concutiunt Beza. Hinc col­ligimus quam con­stanter animati fuerint ad crucem ferendam Calv. in Loc. Dan. 3. 25. The Apostles,Act. 16. 25. Paul and Silas Prayed, and sang Praises in a Prison. Communion with God, reviv'd and rais'd their Spirits, even when their Feet were made fast in the Stocks. God was with the Three Chil­dren in the hot fiery Furnace; Three were only cast into the Furnace, but the King saw Four, and he acknowledged that the Form of the Fourth, was like the Son of God. Daniel had an Angel in the Lyons Den for his Companion; and he was sent from God, to shut the Lyons Mouth. What shall I add fur­ther? We live upon Mercies every Mo­ment, and have fresh experiences of re­newed loving Kindnesses. Each Step we Tread, whether at home or abroad▪ each Work we go about, each bit of Bread we Eat, each Bed we Lie on, each Journey we Travel: All these cry aloud, and proclaim the Mercies of God. And so wonderful is the Mercy of God, as he condescends to our Infirmities, [Page 25] and applieth himself with all gentleness to our respective Conditions: Two pla­ces I shall only mention as a full proof thereof; one is Isa. 40. 11. He shall Feed his Flock like a Shepherd; he shall gather the Lambs with his Arm, and carry the [...] in his Bosome, and shall gently lead those that are with Young. The other is Mat. 12. 20. Donec rectam & veram E­vangelii doctrinam docuerit ad vin­cendum hostes, ut expugnet eos-Va­tabl. 4. At­tribute of Truth A bruised Reed shall he not break, and smoaking Flax shall he not quench, till he send forth Judgment unto Victory. By what hath been said of the Mercy of God; we should be perswaded to rely, and depend on God's All-Sufficiency.

A Fourth Instance I shall produce, is the Attribute of God's Truth, and this is ingaged for the Assistance of his Ser­vants, and for the Destruction of his, and their Adversaries. Although no­thing is impossible to God, and he can do all things; yet it no whit detracts1 Tit. 2. 2. Tim. 2. 13. from Gods Omnipotency, to say, He can­not Lie, he cannot deny himself. God ne­ver was, and never will be one tittle worse than his Word; not an [...] of his Word shall fail. God Gloryeth inExod. 34. 6. Psal. 146. 6. Psal. 111. 5. Heb. 10. 23. this, that he is Abundant in Goodness and Truth, that he keepeth Truth for ever; that he will be ever mindful of his Cove­nant: And that he is faithful that hath Promised. Balaam, though a mercenary [Page 26] Prophet, gives herein a faithful Testi­mony, Numb. 23. 19. God is not a Man that he should Lye, neither the Son of Man, that he should Repent; hath he said, and shall he not do it; or hath he [...]poken, and shall he not make it Good? After Nebuchadnezzer was restored to his understanding, and former dignity, he of his own accord made this Con­fession, Dan. 4. 37. That all the Works of God are Truth. Here then consists our great Du­ty, to rely and stay upon the Truth of God. Hath not God said in his holyIsa. 3. 10. 11. Word, Say ye to the Righteous, that it shall be well with him; for they shall Eat the Fruit of their Doings. Woe to the Wicked, it shall be ill with him, for the reward of his Hands shall be given him. Is it not likewise a part of the same Truth of God, Recorded by the Wise Man? Though (saith he) a Sinner do Evil an Eccles. 8. 12. 13. Hundred times, and his Days be prolonged; yet surely, I know it shall be well with them that fear God, which fear before him. But it shall not be well with the Wicked, nei­ther shall he prolong his Days, which are as a Shadow; because he feareth not before God. Add hereunto, that which is mentioned by the last (but not the least) of the Prophets Malachi. For behold the Mal. 4. 1, 2, 3. Day cometh, that shall Burn as an Oven, [Page 27] and all the Proud; yea, and all that do Wickedly shall be Stubble, and the Day that cometh shall burn them up, saith the Lord of Hosts, It shall leave them neither Root nor Branch. But unto you that fear my Name, shall the Sun of Righteousness arise with Healing in his Wings; and ye shall go forth, and grow up as Signi­ficat pro­prie mul­tiplicari, augeri. L. de. Dieu. [...] verterunt 70. Calves of the Stall. And ye shall Tread down the Wicked; for they shall be Ashes under the Soles of your Feet, in the Day that I shall do this, saith the Lord of Hosts. The God of Truth, even God who is Truth it self, hath said it; wherefore we must not be curiously inquisitive after the precise time when, no [...] Dispute how these things shall be Accomplished. Without question, all these things shall be punctually fulfulled in their Season: Wherefore let us Be­lieve, Rely, and Acquiesce upon the word of a faithful Covenant keeping God. He will bring his own work to pass in his own Way, and Time, to his own Glory.

A Fifth (and the last Attribute I shall5. At­tribute of Un­change ableness. Instance in) is the Unchangeableness of God. It's Evident that Men change, Times and Customes change: There's a Vicissitude, and Revolution of all Su­blunaryQuis no [...] diversa prese [...]ti­bus, contrariaque expectatis aut speret aut timeat. Vell. Paterz. things: Most true is that of So­lomon, [Page 28] One Generation passeth away, Eccles. 1. 4. Omnis subita Mutatio rerum non sine quo­dam quasi fluctu contingit animo­rum. Bo­eth. l. de consol. Phil. l. and another Generation cometh. Archi­medes, that great Mathematician glori­ed that he would move the whole Earth, if he might have a place assigned him, where he might fix his Engine. His saying was [...] Give me where I may stand. Where some Men now a days will go, and how far (whose Principle is Self-interest) when, and where they will fix and stand, neither can we, nor they themselves Determine. They ring Changes, and comply with all times and humors; Yet notwithstanding, all [...]. Damasc. Psal. 102. 27. Mal. 3. 6. Heb. 13. 8. Heb. 9. 4. James 1. 4. [...]. the changes of Creatures have no influ­ence upon the Creator, as to change him with their Changes. Damascene ob­serves that Whatsoever is Created, is sub­ject to Changes; But the uncreated, E­ternal God is Unchangeable. He is the same, and his Years shall have no end. He changeth not, Christ is unchange­able, and the Holy Ghost is unchange­able. Therefore, amongst the change­able fluctuating conditions of the pre­sent World; We should found our Comfort upon this Principle, That we serve an unchangeable God, with whom there is no Meta­phora est a Sole qui est variis nubium obumbrationibus obnoxius, Nihil hujus in Deo est. Pareus. variableness, nor shadow of [Page 29] turning. Heavenly Bodies have Paral­laxes, but there is no such thing [...] God. Friends, such in whom we have put greatJob. 6. 15. confidence, prove perfidious, and are like that deceitful Brook, mentioned by Job. Riches, they fail, and are on theProv. 23. 5. Wing, as swift as an Eagle: And no Man of Understanding, will reckon up­on his great Riches, because he seeth so many Eagles flying in the Air. There's a Story which I have Read in Aelian: Aelian var. hist. That there was a Fool in Athens, who laughed, and expressed great Joy, when any Ship came into the Harbor, because he was possest with a Fancy, that eve­ry Ship that Arrived there, was his own. Is it not as great folly and madness, for a Man to account himself the Richer, because he seeth the Landing of many Ships richly Laden with variety of Merchandize, when as he hath no Share nor Interest in any one of them? Riches are things which are not, and to set ones Heart upon nothing, even that, which oft times proves worse than nothing, by reason of many frustrations and vexations, must needs be an ex­ceeding great madness and folly. Ri­ches are not in our power to get them. It's Gods Blessing that maketh Rich, nei­ther is it in our power (when they are [Page 30] got) to keep them. Quid sunt res humanae? Cinis, pulvis, fu­mus, um­bra, folia cadent [...]a, flos, Som­nium, fa­bula, ven­tus, aer, penna mobilis, [...]da de­ [...]urrens, & fi quid istis infe­rius. Chrisost. Hom. 9. ad Heb. No Man can hold the T [...]e when it comes, nor stop an Arrow shot out of a Bow; nor hinder the Motion of the Sun; no more can any Man hold fast these sublunary things: None can keep Riches sure and stable, and make them last to Eternity: For under the Sun is nothing of a durable Substance: If we desire that which is durable, and never fading, we must seek for it in Heaven; it's not to be had here below.

Further to instance in honours, pro­motions, and the preferments of the World: They that have most of them, are oft times by the revolutious of times made sensible that they possess a very slippery standing; So that Nun­quid in honore si­ne dolore, in praela­tione sine turbatio­ne, in Su­blimitate sine vani­tate quis esse potest. Bern. in Test. Ni­cholai. Serm. Honours are oft times burthens, and objects of envy and malice, and many are the machi­nations, for supplanting, and undermi­ning the possessours of them. Have we not frequently seen many great Perso­nages degraded, and devested of their Robes? have not their Honours lain in the dust? Haman in sacred Story, is a signal example of Honours uncertainty. And forraign Historys of Andronicus, Ba­jazet, Bellizarius, our own English History of Wolsey and others, give abundant testi­mony of this Truth, That Honours are [Page 31] transient fading uncertain things. And what are promotions and high places, (though many are so eager, and greedy in the pursuit after them, and often times for the attaining of them, make Ship­wrack of Faith, and a good Conscience) What are they better (I say) than aFicta omnia ce­leriter decidunt, nec Simu­latum po­test quic­quam ess [...] diutur­num. Cic. L. 2. Off. vid. Bp. Morton of Eze­kiels Wheels. Mushrome, or a Jonah's Gourd, which in one Night had its Original, and Pe­riod? Sesostris Wheels turning that spoke lowermost, which was erst while up­permost, are an embleme of the fre­quent revolutions of all things in the Universe. I shall conclude this parti­cular with that infallible Testimony of the Psalmist, Psal. 75. 6, 7, 8. For pro­motion cometh neither from the East, nor from the West, nor from the South. But God is the Judge, he putteth down one, and setteh up another. For in the Hand of the Lord is a Cup, and the Wine is Red, it is full of Mixture, and he poureth out of the same: but the Dregs thereof, all the Wicked of the Earth shall wring them out, and drink them. And to secure, support, and preserve us safe, amidst the worst of Changes, I shall mention two or three establishing Scriptures: one is Psal. 73. 26. My Flesh, and my Heart, faileth; but God is the Strength of my Heart, and my Portion for ever: Another is Psal. 89. [Page 32] 43. I will not suffer my Faithfulness to fail. A third, is Heb. 13. 5. [...]. I will ne­ver leave thee, nor forsake thee. Here then we may be preserved from danger, by relying on these promises: And ifFive ne­gatives which more ve­hement­ly deny. Fieri non potest ut te ab­jiciam plane, aut etiam ad tempus deseram Grot. any danger come, then here is a Shield to ward of Blows, Here's a cordial, a stay, and a staff, a restorative and sup­porter; when we seriously consider, that notwithstanding changes, failings, disappointments, and treacheries, which we meet with from Creatures, yet our Creator is unchangeable: And his im­mutability is a Fort-Royal, an invinci­ble Bulwark, and a Rock impregnable, unto all true Believers.

CHAP. III.

I Proceed to a Second Argument drawn Arg. 2 drawn from God's promi­ses. Isa. 12. 3. Isa. 66. 11. Judg. 16. 17. from God's Promises; And they are as so many Wells of Salvation, and Breasts of Consolation. Divine Promises are the Magna Charta, or Title and Interest, whereby the Saints make a claim to Heaven. It was said of Samson, that his great Strength, lay in his Hair; So [Page 33] a believers great strength lies in the di­vine Promises. All the Promises attest the truth of the Doctrine, That God is All-Sufficient. And if we make a survey of particular Promises, we shall by an Induction of particular cases, and particular promises suitably apply­ed, clear our assertion, or point of Do­ctrine.

For Instance, one Man is in great want and necessity, hunger-bit, and by rea­son of extream poverty, afflicted with great cares and troubles, and is still a carking and projecting, and contriving, which way to go about; what means to use for supply of his pressing wants and exigencies. Let such study the Pro­mises, and they will speak to them a­bundance of Incouragement, viz. Psal. 34. 9, 10. Psal. 37. 19. Psal. 84. 11. [...]. Phil. 4. 19. It's said there, My God shall supply all your need (i. e.) shall fill up all your necessities; we have a Pro­mise for supply of necessities, not for superfluities. Deus cui servio abunde sufficiet, quicquid vobis opus erit. Calv. in loc. Calvin observes on the place, That God whom I serve, will abun­dantly suffice you, what ever you have need of.

Another is much perplexed with va­riety of Fears, as of loss of Life, Lively­hood, [Page 34] Liberty, &c. He's oftentimes a­fraid of the fury of malitious and vio­lent Adversaries: To such the Promise speaks Comfort and Counsel, Isa. 8. 13. But it will be further replied, that the [...]ondition is dangerous, and the hazards are apparent. To such replies, I'le re­joyn, Isa. 43, 1, 2. Yet further, some will complain. O! We are a despised, a shiftless, and helpless People, weak, distressed, impotent, and apt to be trod down, and trampled upon, by every Foot. Let such Read, Isa. 44. 10, 14. 15. Isa. 51. 12. Mat. 10. 28. What shall I add further? Read also, Isa. 33. 23. Jer. 37. 10. Nay, more than all this, even Dry Bones shall become an Army of Men, Haec visio pro­phetica imago quodam modo fuit futur Resurrec­tionis, li­cet ad li­teram, re­stitutio Is­raelis in ierram su­am per e­am signi­fi [...]tur. Cl [...]rius inter cri­tic. sacr. Ezek. 37. 3, 10. Some under­stand this, concerning the deliverance from Babylon. Others hence allude to the conversion of the Jews, in the days of the Gospel. The Church may be in a dying condition; yet it shall revive, Isa. 26. 19. There will be a Resurrecti­on of the Church, a Resurrection of the Names, and Reputations of the Peo­ple of God, however blasted and defa­med. There will be a Resurrection of the Cause of the Church, against An­ti-Christ that Man of Sin. And although the Witnesses, and Professors thereof, [Page 35] may be Dead for a time, yet they shall Rise again; and their Resurrection will be Glorious and Astonishing, even in the sight of their Persecutors. These things shall certainly be fulfilled in their Season, although the punctual instant▪ when this shall be, is not within our cognizance to Determine: We can re­solve no otherwise than according to Psal. 74. 9. We see not our Signs, there is no more any Prophet, neither is there among us, any that knoweth how long. Eligat op­portuni­tatem, qui libere dat misericor­diam. Aug. However, it is a grand Duty incumbent on us, to be earnest in Prayers and Sup­plications, in the behalf of the Church, as Psal. 14. v. ult. Psal. 126. 4. Isa. 62. 1, 7, 8.

Some others there are, who are in­wardly Wounded, and that Wound must needs be more full of dolour andProv. 18. 14. anguish. A wounded Spirit, Who can bear? God withdrawsDeus unus animum fractum & quassatum erigere & restau­rare potest, idque verbo suo, [...]u [...] innitentes e naufragio emerge­mus, & caput attollemus. Carthw. the Light of his graci­ous. Countenance from them; and this is their greatest affliction. They complain frequently of their Troubles, by reason of Gods hiding his Face from them: The Terrours of the Almighty affright them, and Sorrow drinks up their Spirits. To such are many suita­ble [Page 36] Promises to be applyed; and the Application of them, to themselves in particular, is matter of singular Conso­lation. Particularly, let them Read, and Meditate on what they Read, viz. Psal. 94. 11. Psal. 112. 5. Isa. 50. 10. He that Woundeth, can only Heal, Hos. 6. 1. Una eademque manus vulnus opemque tulit. Whether the Wound be outward on the Body, or Estate, or in­ward on the Soul and Spirit, we must make our Adresses, and Applications to that one only Healer, the great God of Heaven and Earth, Exod. 15. 26. For I am the Lord that healeth thee. And our Duty is, to make use of Gods hea­ling Medicines, Jer. 8. 22. What then is our great Duty, but to hearken what God speaks in his Word, and beware of Relapses? Corporal Relapses are dange­rous▪ but Spiritual much more, Psal. 85. 8. I will hear what God the Lord will Speak: For he will Speak Peace unto his People, and to his Saints: But let them not turn again to Folly.

CHAP. IV.

A Third Argument shall be drawn Arg 3 from di­vine Pro­vidences. from divine Providences. God's Providences fulfil his Promises. As God promiseth help, supplies, and succours unto his People: so by his good Hand of Providence, he performs what he hath Promised. God Promised great things to Abraham, Gen. 17. 1, 2. And when A­braham was Ninety Years Old and Nine; the Lord appeared to Abraham, and said unto him, I am the Almighty God, Walk before Me, and be thou Perfect. And I will make my Covenant between me and thee, and will Multiply thee exceedingly. And God made his Word good to a tittle to him: For God gave him Riches in abun­dance, and a numerous Posterity, and in him were all the Families of the Earth blessed. At God's Command, Abraham Heb. 11. 8. left the Land of his Nativity; he dis­putedValde commen­dat Abra­hamum credulitas promissionis, quoniam immediate credidit Deo, re­linquendo presentia dulci [...] & chara; ut obediret Deo propter absen­tia quae non videbat. Tena. not the Command, but yeilded [Page 38] Obedience thereunto. And where ever he went, he had abundant experience of God's gracious Providence. He and his Wife, though exposed to great Temp­tations, were safely preserved in the Court of Abimelech. As soon as he wentGen. 12. 10. into Canaan, there was a Famine in the Land; yet God made Provision for him, and Preserved him, whither ever he went, and he obtained Favour, both in the Eyes of God and Man.

Not to multiply many more Instan­ces. In Joseph, there was a Concate­nation of several signal Acts of Provi­dence. Although he was envyed by his Brethren, cast into the Pit, sold to the Ishmaelites, and by them to Potiphar; Yet God was with him. And whenAct. 7. 9. through the false accusations of his Mi­stress, he was cast into Prison; yet God Gen. 39. 29. was with him in Prison, and gave him favour in the Eyes of the Keeper of the Prison. It's very probable, that there were several Prisons in Egypt; but Jo­seph was cast into that very Prison, where the King's Servants, the chief Butler, and Baker were Prisoners. And it came to pass, that each of the King's Servants Dreamed; and Joseph Interpreted their Dreams, and the Interpretation accor­dingly was Fulfilled; for the chief But­ler [Page 39] was restored unto his Place, and theGen. 40. 21, 22. chief Baker was Hanged. Joseph might hope, that he had now purchased a good Friend at Court; he reckoned upon the chief Butlers Friendship; but he, as soon as restored to his Place, forgot Joseph: Gen. 40. 23. He ungratefully past an act of oblivion of his Ingagements to Joseph. But God's time is not yet come, for Joseph's Deli­verance: Wherefore Pharaoh himself Dreams, and then the chief Butler re­members his faults, and becomes a Re­membrancer of Joseph's Skill in Inter­preting Dreams. Hereupon Joseph is sent for, and Interpreteth Pharaoh's Dreams, and for his great Wisdom and Understanding, is preferred by Pharaoh to be Ruler over all the Land of Egypt. And here's a further Remark of Provi­dence, that Joseph hath a Price put in­to his Hand, to be not only (under God) a Saviour of all Egypt; but likewise of his Father and Brethren: For when the Famine was in Egypt, Cannan, and other Places, Joseph supplyed their Wants, and through God's Blessing up­on his wife and provident care, preser­ved multitudes of Families from Peri­shing. Joseph himself acknowledgedAct. 7. 9. Non es [...] sine ex­ [...]mplo, quod Deus benefacit iis, quibus vos nocetis maxime. Grot. God's Hand in all things. And St. Ste­phen [Page 40] making an Historical Narration, of the several signal Providences exerci­sed towards Joseph, ascribes all to the Hand of God remarkable in Joseph's Pre­servation, notwithstanding the envy, hatred, and malice of his Brethren.

To this History of Joseph, we may add a series of divine Providences fast­ned together, concerning the deliverance of the Jews from the bloody Designs of Haman. Although Haman was highly advanced by Ahassuerus, and obtained the King's Seal, and Pur was cast, even a day design'd by Lot, for a barbarous Massacre; yet Esther, by a wonderful Pro­vidence (though she was a Jew) was advanced to be Queen instead of Vasthi. She certified the King of Mordecai's faith­fulness, in discovering a Treason, and Mordecai's Loyalty was Chronicled In perpetuam rei memoriam. Esther Invited the King to a Banquet, and Haman was Invited likewise: She then interceded for the People of the Jews, and Haman's intended Mischief was seasonably pre­vented, and his horrid Design'd Wicked­ness fell upon his own Pate. The Ta­ble proved a snare, and the Banquet a forerunner of Hamans Destruction. Mor­decai was a Loyal, and true hearted Sub­ject to the King; but Haman hated him, [Page 41] for not doing Non solum con­suetudo, sed etiam lex dome­stica Iu­daeorum diserte vetat ho­norem deo debitum, ulli mor­talium exhibere. Drus. in Est. 3. 2. that reverence, which he expected from him. Some are of Opinion, that Haman expected more then civil Reverence: Others think, that Ha­man being a Persian, had the Sun pictu­red on his Breast, and therefore Morde­cai would not bow the Knee (because the Persians Worshiped the rising Sun.) O­thers (and I conceive their Opinion is most probable) suppose, that Mordecai would not do Reverence to Haman, be­cause he was an Agagite (i. e.) of the Family of Agag King of the Amalekites, and the Lord had a Controversy with that wicked Nation, Exod. 17. 14. And the Lord said unto Moses, Write this for a memorial in a Book, and Rehearse it in the Ears of Joshua: I will utterly put out the Remembrance of Amalek from under Hea­ven. However Mordecai would neither bow, nor bend to prophane proud Ha­man, an inveterate, and a cursed Ene­my; Yet notwithstanding, there's a sig­nal Testimony upon Record of the Loy­alty of Mordecai Esth. 2. 22, 23. And the thing was known to Mordecai, who told it unto Esther the Queen; and Esther certified the King thereof, in Mordecai's name. And when Inquisition was made of the Matter, it was found out; therefore they were both Hanged on a Tree: and it [Page 42] was Written in the Book of the Chroni­cles before the King. But Haman was resolved to leave no means unattempted, to Revenge himself on Mordecai; where­fore he built a Gallows, and went on pur­pose to Petition for the King's Consent, to Hang Mordecai thereon.

But observe Est. 6. 1. On that Night could not the King sleep, and he comman­ded to bring the Book of Records of the Chronicles; and they were Read before the King. Even that self-same Night be­fore Haman came to beg Mordecai for the Gallows, the King could not Sleep: And upon inquisition made after Mor­decai's fidelity, the King put exceeding great Honour upon Mordecai, and im­ployed Haman, his implacable Adversa­ry, to see all that Grandeur done. AndLex non est justo ulla. [...] Quam necis ar­tifices ar­te perire suâ. Esth. 7. 10. Mat. 7. 2. Prover [...]ium est apud He­br [...]os: Mensura pro mensur [...], & apud lati [...]s: par pari referre. Beza. what became of Haman at last, but that he was Punished, by way of Retaliati­on, and caught in the same Pit, which he made for another; for he was Han­ged on the same Gallows, which he had prepared for Mordecai: He was paid in his own Coyn, and serv'd as Adoni­bezek was, even Punished by way of Retaliation, Judg. 1. 6. I cannot pass by Two or Three more Instances of a special Remark and Observation. When [Page 43] the Prophet Elijah, was preserved from the bloody Intentions of Jezabel, and constrained to fly for his Life; he had Angels for his Purveyors, a Brook to quench his Thrist, Ravens to bring him Flesh, a Widdow Woman in a Famine, to make him Cakes: When by reason of Jezabels Persecution, many Prophets were put to Death: God raised Obadi­ah to be a Friend to those that Surviv'd; he hid them by Fifty in a Cave, and fed them with Bread and Water. When Jeremy was cast into a Dungeon, and his feet stuck fast in the Mire, then E­bedmelech the Ethiopian became the Pro­phets Advocate, and he spake a seaso­nable and effectual Word, for the Pro­phets inlargement.

And if there were any need, to light a Candle to the Sun; variety of Exam­ples might be produced, discovering wonderful Providences, for the Preser­vation of the People of God. To men­tion a few instead of many. When that horrible devilish Massacre of the Pro­testants in France, was acted on Bartho­lomew day, being the Sabbath day, and the Lord Admiral Gasper Collinius was barbarously Butchered (notwithstandingSee Mr. Clarks Marty­rology. many fair flattering Words promised unto him) Thousands of Protestants were [Page 44] Murthered, insomuch that the▪ Channel in the Streets ran down with Blood; yet then some were miraculously Pre­served. Dr. Peter De-Moulin that emi­nent Light in the Church, was preser­ved from the Murtherers, being hid un­der a Kneading Trough. Merlin was preserved for a Week or more in a Hay-Mough, where an Hen came every day, and laid an Egg, by the Nourishment whereof, he was kept alive. Another for Shelter, hid himself in a Coal-House, which being without a Door, was the more unlikely for a place of Security: But (as God ordered it for the best,) a Spider came thither, and wove a Web over the place where he entered in; so that, the Murtherers went away, saying, there could be none there. At the Siege of Rochel, there was a po­tent Enemy Fighting without, and a sharper Enemy Conflicting within, viz. a dreadful Famine. And the City was almost famisht when the Lord wonder­fully relieved them, by causing the Tyde to bring to the Shore, abundance of Shell-Fish, the like whereof, never came there before, nor since, by which means, many Thousands were preserved Alive.

To all these, let's each one in parti­cular, [Page 45] take a Survey of particular pro­vidences and make a Catalogue of Gods gracious Acts of Providences, and ac­knowledge thus in particular. Such a time I knew A pinching Famine, where­in I was in great straits and perplexities; and I knew not where to have Bread, to put into my Mouth; then God fed me, and kept me alive. Such a time, I was in great danger of Fire and Wa­ters; then God preserved me from the violence of both. Such a time, I was beset with Thieves and Robbers, then God delivered me. Such a time, I was Sick of a long and dangerous Disease, and was even at the brink of the Grave, ready to fall into it; yet then, the Lord raised me up, and added more days to my Life. Such a time, Enemies made long furrows on my Back, and bereft me of my Goods, and dispossest me of my Freehold, and depriv'd me of my visible Livelyhood; yet maugre all the malice and fury of the worst of Ene­mies, God hath kept me alive amidst these Sufferings, and made supplies, and dayly Provisions for me. Thus then I argue, What God hath done, he can do. He is one and the same Omnipotent, and All-Sufficient Lord God. I'le there­fore hold the Conclusion unalterable, [Page 46] viz. That God is able to relieve me now, as formerly: His Hand is not shortned, that it cannot help, his Ear is not hea­vy, that it cannot hear; What God pro­miseth, his providences perform to the utmost. From all these instances, we have strong ground, for conviction and confidence in the truth of our Assertion, That God is All-Sufficient. I appeal to the Experiences of believing and obser­ving Christians, who when they were invironed with Troubles and Difficul­ties, and even almost at their Wits end, not knowing which way to wind out themselves, being destitute, or altoge­ther frustrated of all outward visible Relief; yet, then they have retir'd them­selves, shut themselves in their Closets, and faln upon their Knees, and have been earnest and importunate Solicitors, at the Throne of Grace, and so have received a gracious Answer of their Pray­ers.

There is a remarkable Story or two, wherewith I have been much affected, and I should be glad to Affect others accordingly. There was a poor Schol­lar, in the University of Oxford, who was very Learned, and Well-deserving; but for want of Means, was like to have been put by his Degree; the loss where­of [Page 47] would have been much prejudicial to his Preferment in that Colledge where he Lived: Being much perplexed, he repairs to his Study, and falls upon his Knees, praying and begging Help from Heaven; before he had done Praying▪ one knockt at his Study-Door, and told him, that the Vice-Chancellor sent to speak with him: He went to him presently, and he gave him a considerable Sum of Money, whereby his Wants were sup­plyed. Dr. Barnaby Potter, Provost of Queens Colledge, and af­terward Bishop of Car­lile. This Man, afterwards became the Head of that Colledge, and from thence, was prefer'd to greater Promo­tion: This Story, he told to a person of good Credit, from whom I had it; And he spoke it in a way of Thank­fulness, Communicating his Experience, for the Incouragement of others. ToDr. Pri­deaux Rector of Exe­ter-Col­ledge, and Bi­shop of Worce­ster. this I'le add another Story, concerning an Eminent Learned Professor of the same University, who would in an hum­ble, and thankful way, frequently make mention of his low Condition, when he came to the University: Much I my self have heard him speak to this pur­pose. And after he became Head of a Colledge, and Regius Professor, he would keep in his Study, his skin Breeches, which he brought with him to the University, as a Remembrancer of his [Page 48] former Poverty. One Story more I'leDr. Chadder­ton Ma­ster of Emanu­el-Col­ledge. tell of a Learned, and Eminently Godly Doctor of the University of Cambridge: He was Converted to be a sound Pro­testant in the beginning of Queen Eliza­beths Days; which when his Father (be­ing a Papist) heard thereof, he sent him a Groat, and withal a Message, that he should never have any more from him, unless he would change his Religion. This Message did not alter his Resoluti­on; but he followed his Studies, and God raised him Friends; insomuch, though he lived, after his Father so threat­ned him, above Eighty Years; yet he never wanted Supplies elsewhere, though he received not a Penny from his Father. He proved so Eminent for his Parts and Piety, that he was Chosen the first Ma­ster of Emanuel-Colledge. When that Preferment was first offered him, he made a modest refusal, being Consci­ous to himself of his own unworthiness (For the best Men think meanliest of them­selves). But the Founder had such a great Esteem of him, insomuch as he told him, if he would be no Master,Sir Wal­ter Mild­may. he would be no Founder of that Col­ledge. How wonderfully did the Lord Provide for this good Man! Hereunto, we may apply that of the Psalmist, [Page 49] Psal. 27. 10. When my Father and Mo­ther forsake me, then the Lord will take me up. This gracious Man found this truth experimentally made good to him, in particular: It's further reported, that he kept that very Groat, which his Fa­ther sent him, till his dying day. He lived long, even till above an Hundred Years Old, and so Dyed in a good Old Age; He Lived desired, and Dyed Lamented.

What shall I say further for the il­lustration of the Doctrine of my Text? Time would fail me sooner than mat­ter of History, or experimental Narra­tives of God's gracious provisions for his Children. Doth not God take care for Sparrows and Ravens, and take notice how many Young Ones are in every Nest? Doth not God provide for Worms, and the meanest creeping Creatures? And will not God take much more care for his own Children? If a Master of a Family take care for his Horse, he willMr. Sa­muel Hie­ron Mini­ster of Modbury in the County of Devon. take much more care for his Child. Mr. Hieron that excellent Divine (whose Works praise him in the Gate): When he was Dying, he uttered these Words, God (said he) that takes care for young Ra­vens, will take care for the young Hierons. And so it came to pass, for after his [Page 50] Death, some noble Persons sent for his Children, and Maintained them very comfortably. I was well acquainted with two Precious Ministers, lately gone to Heaven: One on his death Bed, said,Mr. John Feniby of▪ Thoydon-Garnon in Essex. Mr. Gif­for [...] of Geyton in North­ampton­shire. He would leave to his Wife and Children, a gracious God and his Promises. Ano­ther said concerning his Children, That he was assured that his Children, if they feared God, they should not want, and if they did not fear God, he wisht, that they might want, till they did fear him. Luther on his death Bed, said, That Lands and Riches he had none; but he commendeth his Relations to the Providence of his gra­cious Father, who taketh care of his Chil­dren. Suppose the extremity be so great, as outward Provisions may be took a­way; yet God's All-Sufficiency, Wisdom, and Mercifulness, may not in the least be called into question: For what said the Martyr, when she was threatned to be Famished: If (said she) they take a­way my Meat, God will take away my Sto­mach. But all these things must be un­derstood with Caution. Here is not in the least a Door open to Idleness, and Sloth­fulness, in the particular Callings and Stations wherein God hath placed us, whilst we live upon Earth: For any one upon presumption of God's All-Suf­ficiency, [Page 51] to lye in a Ditch, and cry God help me: For any one to neglect his Calling, and Eat the Bread of Idleness; this is in an high manner to tempt God, and to abuse Divine Providence. Where­fore let's be all earnestly Exhorted, to be faithful and industrious in the parti­cular callings and capacities, wherein God hath set us in this present World. The Labourer, not the Loyterer is wor­thy of his Hire. The Hand of the Dili­gent Prov. 10. 4. maketh Rich. The diligent and in­dustrious Man is most capable, and de­serving of Preferment, Prov. 22. 29. Seest thou a Man diligent in his Business? He shall stand before Kings he shall not stand be­fore mean Men. There are two Rocks like those of Scylla and Charybdis, which must be carefully avoided; One is a distrust­ful, carking, immoderate care; The o­ther is a Supine carelessness and sloth­fulness of Spirit: There's a middle way to Sail safely betwixt these two Rocks, and so to escape Splitting, Medio tutissi­mus ibis. 'Tis true, we ought not to be careless, nor immoderately careful; We must use these outward things with mo­deration, and so regard them, as they may be subservient, and subordinate un­to Heavenly. The Body must be a servant to the Soul: it should be a hel­per [Page 52] and furtherer, not a hinderer. The things of this World must be made use of in Subordination, to those great things of Eternity; Wherefore Christ's Order must be observed, Mat. 6. 33. But seek ye first the Kingdom of God, and his Righteousness, and all these things shall be added unto you. An [...] is a­bominable. Let's then bottom all our Strength, Supports, and Comforts, up­on God's All-Sufficiency; let's continue watching and praying, relying on God's Word, and staying our Hearts upon his Promises; let's be diligent and consci­entious in the discharge of the duties of our calling, and questionless, God will provide, and supply, and sustain us, by his gracious Providence; let's do our du­ty, and leave all successes unto God.

CHAP. V.

THe Fourth and last Argument shall Arg 4 from Saints Experi­ences. be drawn from the Saints par­ticular Experiences. Their Experiences are grounds of singular consolation and incouragement. So Hezekiah, after a signal deliverance from a great Sickness, makes a grateful acknowledgment, [Page 53] Isa. 38. 16. O Lord, by these things Men live, and in all these things is the Life of my Spirit, so wilt thou recover me, and make me to Live. The Seventy render the words [...]. Per promissa tua & facta, So Grotius. Men live by pro­mises and providences. The experience of these things keeps the Children of God alive and revives their Spirits in the midst of their sorest Afflictions. Now Hezekiah had singular experience of God▪s Faithfulness, in recovering him from Sickness (which was, as is thought the Cum ficus a medicis etiam nostris adhibeantur ad pestem ma­turandam, fieri potest ut dominus medici [...]am promissione adjuva­ret. Calv. in Is. 38. 21. Pestilence) and granting him a Lease of Fifteen Years for his Life, he makes a Poem of Gratitude, and communicates his expe­rience to Posterity. * It'sQuia celebris etiam erit futu­rae atati & semper vigebit in omnium memoria. Calv. a strong Reason which Calvin gives on the Place. Because this History will be Fa­mous to future Ages, and be kept fresh upon Record. And as Hezekiah, so Da­vid draws grounds of support and com­fort from former Experiences. When David was to Encounter with Goliah Saul lookt for one as much Higher than himself, as he was Taller than the rest, he expected some austere Face and brawny Arm; young rudly David is so far below his thoughts, that he receives rather contempt than thanks. B. Hall's Contemplat. (Impar congressus, a most unequal En­counter [Page 54] in humane Conjecture) yet Da­vid hath recourse to Faith and Experi­ence, which were Armour of Proof: He had given his probatum est, as you may Read, how strongly he urgeth an Ar­gument from 1 Sam. 17. 34, 35, 36. And David said unto Saul, thy Servant kept his Fathers Sheep, and there came a Lion and a Bear, &c. After David had escaped out of Abimelech's Court (that was his appellative name) or Achish King of Gath, you Read, what good use David made of this Experimental deli­verance Psal. 34. 6. This poor Man cryed and the Lord heard him, and saved him out of all his Troubles. David himself, was that poor distressed Man, that re­ceived such a signal Deliverance, where­upon he calls others to joyn with him in Praising of God, v. 3, 4. By this Exam­ple Exem­plo suo persuade­re conatur reliquis, pollicens illis si properent ad Domi­num certe fore ex­audiendos. he perswades others, Promising them, that if they make hast to God, certainly they shall be heard. So Musculus on the place. And as this Holy Man tells his own Experiences, and how Graciously God dealt with himself; so he Musters up admirable Experiences of God's Deal­ings with others, as so many Incen­tives, for his faith and recumbency up­on God. There's an eminent Instance, which I shall mention, of great Con­sequence, [Page 55] as the Psalmist expresseth it, Psal. 74. 13. Thou didst divide the Sea by thy Strengh, thou brakest the Heads of the Dragons in the Waters. How the Sea was divided, is mentioned, Exod. 14. 21, 22. God caused the Sea to go back▪ by a strong East Wind all that Night, and made the Sea Dry Land, and the Waters were Divided. And the Children of Israel went into the midst of the Sea, upon the Dry Ground; and the Waters were a Wall unto them, on their Right Hand, and on their Left. Here's one great Experi­ence, that the Sea was dried up, and be­came passable for the Israelites; Another is, that the Heads of the Dragons were Nomi­nat Prin­cipes & proceres exercitus pharao­nis Dra­cones, hos­que ita a truculen­tia, & sae­vitia quam exercue­runt in [...]s­raelitas, appellat. Moll. broken in the Waters. What were these Dragons? Answ. They were Princes▪ and Captains in Pharaohs Army, who for their fierceness, and cruelty against Israel, were like Dragons. What be­came of these Dragons, and furious E­nemies? See Exod. 15. 4. These were Pharaohs chosen Captains, that were Drowned in the Sea. The Psalmist go­eth on in the same Psalm, 74. 14. Thou brakest the Heads of Leviathan in pieces, and gavest him to be Meat to the People, Inhabiting the Wilderness. Hence arise Three Questions. (1.) What's meant by this Leviathan? (2.) How his Heads [Page 56] were broken in pieces? (3.) How he came to be Meat to the People, Inhabi­ting the Wilderness?

Quest. What's meant by this Levia­than?

Answ. By Leviathan, we understand Pharaoh. Calvin observes upon the Place, Leviathan non abs re vocatur Pharao, prop­ter commoditates maris, quia illic regnum suum quasi Balaena exerceat.

Quest. 2. What's meant by breaking of the Heads of Leviathan?

Answ. The Forces, Strength, and Po­wer of Pharaoh, were all broken to pie­ces; not one of the Egyptians Escaped, Exod. 14. 28. Exod. 15. 19. Now that the great, Proud Leviathan Pharaoh was Destroyed, and his Captains, Horse­men, and all his Host; these were great Deliverances.

Quest. But 3ly. How did this Levia­than become Meat to the People, Inha­biting the Wilderness?

Answ. Some understand it of the Spoils, and Prey which these Israelites got from the Dead Bodies, and that these Dead Bodies were Meat to Wild Beasts and Fowls. But I conceive there's yet a fur­ther meaning of these Words: God gave the Leviathan to be Meat to the Israelites, for their Faith, Security, and [Page 57] Dependence, and in the exercise of their experience and recumbence upon God; to this purpose, Calvin gives the Sense of the Words, Victuals were then laid in Annon [...] fuit tunc reposita, qu [...] ves­ceretur populus; quia extinctis hostibus, securitas non aliter ac cibus vitam protraxit. Calv. for their Food, because when the Enemies were Destroyed, Security as well as Food protracted their Life.

A few parallel Instances I shall Select. St. Peter was delivered from the Fury of Herod, Act. 12. 11. And hence he took a ground of Incouragement, to go on resolvedly in the Work of the Ministry. St. Paul makes a Catalogue of his Sufferings, 2 Cor. 11. How of­ten was he delivered from perils of Rob­bers, perils of Waters, perils among false Brethren? He was delivered out of the Mouth of the Lion, i. e. Nero, that cruel Man. And by all deliverances he was a Gainer, and lays down his Ex­perience, 2 Cor. 1. 4, 5. Who comforteth us in all our Tribulation, that we may be able to comfort them which are in any Trouble, by the Comfort wherewith we our selves are Comforted of God. For as the Sufferings of Christ abound in us; so our Consolati­on also aboundeth by Christ. It would be a large Work (though it may be worth [Page 58] the while) to reckon up the comforta­ble Experiences of the Children of God. I shall only Instance in some choice Ser­vants of God, who Experimentally rea­ped much benefit by Afflictions. Da­vid joyns the Rod and Staff together, for his Comfort, Psal. 23. 1. and Psal. 119. 67. he confesseth, Before I was af­flicted I went astray, but now I have kept thy Word. Luther profest, that Afflicti­ons taught him to understand the Scrip­tures. How many have been brought home by Afflictions, who in their Pro­sperity went astray? Isiodor. saith, Ad­versa corporis, remedia sunt animae. Ae­gritudo carnem vulnerat, mentem curat, i. e. Corporal Adversities are Spiritual Remedies; Sickness woundeth the Flesh, but healeth the Mind. Beza, one of the most pious, learned, and orthodox Cri­ticks (that I know of) speaks of a great Sickness, wherewith he was Visited, Mor­bus iste (inquit) verae fuit sanitatis princi­pium, i. e. That Sickness was the begin­ning of true Spiritual Health. It is not Dr. Ar­rowsmith chains of Princi­ples. vid. melch. Adam in vit. Ex­terorum. (as a reverend Divine observes) more u­sual for Children to shoot up in length, than with Christians to wax taller in Grace, in, or after Sickness. Rolloc said upon his Death Bed, I am not ashamed to pro­fess, that I never reached to so high a pitch [Page 59] of the Knowledge of God, as I have at­tained in this Sickness. Olevian said up­on his Death Bed, In this Disease, I have learned to know aright what Sin is, and what the Majesty of God is. I shall men­tionId in vit. Ger­man. but one Example more, and that is of Learned Rivet, who said upon his Death Bed, In the space of Ten Days, Dauber. 9. in o­rat. fu­neb. since I kept my Bed, I have learned more, and made greater progress in Divinity, than in the whole course of my Life before. What further inlargement may be re­quired, I leave to the Saints particular Experiences, and shall add no more con­cerning this particular Head.

CHAP. VI.

HAving dispatch't the First Head ofHead 2. for De­monstr. by Rea­son. my Discourse, wherein I have proved the Doctrine, That God is, All-Sufficient, by Four convincing, and weighty Arguments; I come now in the Second place, to demonstrate this Truth infer'd from the Doctrine, viz. That this Consideration, that God is All-Sufficient, [Page 60] should ingage us silently and qui­etly to submit unto God, and stay, and de­pend upon his All-Sufficiency, amidst our greatest Losses and Afflictions.

The Truth of the Doctrine, I shall endeavour to demonstrate by a Four­fold Reason drawn from the necessity, excellency and utility of the Duty, in quietly submitting to God's Hand, and lastly from the mischievous Consequen­ces of repining, murmuring, and strug­ling against God.

The First Reason drawn from the Reason 1 from necessity of pre­cept. Necessity of this Duty; and that's to be considered, as Necessitas praecepti vel medii. 1. For the Necessity of Precept. We are frequently commanded in the Word of God, to Exercise these great Duties of Waiting, Believing, and Sub­mitting unto the Will of God. David's Faith was an Excellent Cordial to keep him from Fainting. Psal. 27. 13. I had Fainted, unless I had believed to see the Goodness of the Lord, in the Land of the Living. And, What's the Duty, which he prescribes? see Vers. 14. Wait on the Lord, be of good Courage, and he shall strengthen thine Heart: Wait I say, on th [...] Lord. He was much troubled about t [...] Prosperity of Wicked M [...]n: He pre­scribes the same Duty of waiting on the [Page 61] Lord. Psal. 37. 34. Wait on the Lord, and keep his Way, and he shall Exalt thee to Inherit the Land: When the Wicked are cut off, thou shalt see it. When he was troubled with treacherous, hypocritical, false-hearted Men, he prescribed a Reme­dy, Psal. 55. 22. Cast thy Burden upon the Lord, and he shall sustain thee. And his Resolution is fixed, Vers. 23. But I will Trust in thee. David chargeth this Duty of Waiting, upon his own Soul, Psal. 62. 5. My Soul, wait thou only upon God; for my Expectation is from him. And this Duty of Trusting, he frequent­ly presseth upon himself and others, Psal. 37. 3. 5. And he layeth down strong En­couragements to trust in God; for there is Security in the Practice of this Du­ty. Psal 18. 30. He is a Buckler to all Psal. 18. 30. those that trust in him. Psal. 37. 5. Com­mit thy Way unto the Lord; trust also in him, and he shall bring it to pass. Prov. 29. 25. The Fear of Man bringeth a Snare; Isa. 7. 9. but who so putteth his Trust in the Lord, shall be safe. And there's Stability in Trusting in God. Psal. 125. 1. They that trust in the Lord, shall be as Mount Sion, which cannot be removed, but abideth for ever. There's happiness, Prov. 16. 20. Who so Trusteth in the Lord, Happy is he. A Blessing is their Portion, that [Page 62] Trust in God, Psal. 34. 8. Blessed is the Man that Trusteth in him. And what can be desired more? Read further, Isa. 26. 9. Isa. 40. 31. And I need name no more Scriptures for Comfirmation of so clear a Truth.

But if Men will be so Mad, as to venture elsewhere, they shall smart for it; If Men will forsake a Fountian, and betake themselves to Cisterns: If Men will forsake God, and try Creatures, and put their Confidence in them, they shall pay dear for their Madness and Folly, and they shall never find what they expect from the Creatures. They put Trust in them, but they shall find them Deceitful, as Jacob found Laban, Gen. 31. David's familiar Friends dealt Perfidiously with him, Psal. 41. 9. wherefore he Communicates his Ex­perience, not to Trust the great Ones of the Earth, Psal. 146. 3. And in­joyns us to put our Trust in God, Psal. 118. 8, 9. It is better to Trust in the Lord, than to put Confidence in Man. It is better to Trust in the Lord, than to put Confidence in Princes.

Quest. But some will complain of their own Weakness, and their Ene­mies Strength, and Combinations. For

Answ. We must have recourse to that [Page 63] strengthening Promise, Isa. 41. 14, 15, 16. 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. Behold I will make thee a new sharp Threshing-Instrument having Teeth: thou shalt Thresh the Mountains, and beat them Small, and shall make the Hills as Chaff. Thou shalt Fan them, and the Wind shall carry them away, and the Whirle-Wind shall Scatter them: and thou shalt rejoyce in the Lord, and shalt Glory in the Holy One of Israel. And against all Associations, and Combinations of Adversaries, we have abundantly enough to Arm, and Incou­rage us against them, from Isa. 8. 12. 13. 14. Say ye not a Confederacy, to all them, to whom this People shall say a Con­federacy: neither fear ye their Fear, nor be afraid. Sanctify the Lord of Hosts himself, and let him be your Fear, and let him be your Dread. And he shall be for a Sanctuary, &c.

Others will complain of heavy Bur­thens, and the insupportable Pressures, Cares and Troubles inevitable; and they are so puzled and perplexed, as they know not how to get Rid of them: It's usual with such Male-contents to know more, what makes against them, than what makes for them. Wherefore let them be advised to take Counsel from [Page 64] the Word of God. Particularly we are Commanded To cast our Burthen upon the Lord; to be careful in nothing, but Psal. 55. 22. Phil. 4. 6. 1 Pet. 5. 7. to make our Requests known with Prayers and Supplications; and to cast our Care up­on him, for he careth for us. If God makes us drink the Wine of Astonish­ment, and Eat the Bread of Affliction; If we drink Water and Gall, and have a bitter Cup of Affliction mingled for us; let's not revile Instruments, let's not murmur against second Causes; but let us imitate Job, who neither railed a­gainst the Sabeans, nor the Chaldeans, nor at Satan; but he acknowledged God in all, and quietly submitted unto him, Job 1. 21. The Lord gave, and the Lord hath taken away, [...]. vers. 70. Isa. 30. [...]5. Blessed be the Name of the Lord. In times of great Affliction, we are Exhorted, to a silent and quiet Behaviour, Jer. 8. 14. Let us be Silent, for the Lord God hath put us to Silence. And Zach. 2. 13. Be Silent, O all Flesh before the Lord: for he is raised up out of his Holy Habitation. And Amos 5. 13. Therefore the Prudent shall keep Si­lence in that time for it is an Evil time. That time was a time of Persecution, for we Read in the 12. v. They afflict the Just, and they turn aside the Poor in the Gate from their Right. What's the Duty in­cumbent [Page 65] now, but to be Silent (i. e.)Taciti perferent injurias quicun­que laesi fuerint & [...]orabunt intus suos gemitus, quia non audebu [...] conquaeri. Calv. not to murmur, rage, and fret, and fume against Evil Instruments. And it's a great Point of Prudence, to exercise such a quiet Behaviour, in such Evil times. The meaning of that place, is not, that Men should be Tongue-ty'd in God's Cause; but that they should forbear all callumniations, and reproaches, which are usually belcht forth, by way of per­sonal Revenge. Christ, in a special manner Commends the Practice of Pa­tience, Luk. 21. 19. In your Patience, Possess ye your Souls. It's the more Re­markable, that this Charge was given by Christ, by way of a Preparative, to fit and prepare them, for those great Calamities, which should befall Jerusa­lem. Christ foretold Jerusalems▪ Destructi­on, and he Commends this excellent Grace of Patience, which, at such a time, will be of singular use and benefit. Thus you see Evidently, that there is a ne­cessity of Precept.

CHAP. VII.

NOw Secondly Consider, there is Ne­cessitas 2. From necessity of Means Medii. For a quiet, con­tented, submissive Spirit, which patient­ly yields, and resigns all to God, is ei­ther a means to remove the Trouble, or else, to Alleviate and Mitigate it, or 3dly. To have it Sanctified, and made Profitable, or 4thly. To make Compen­sation for all Losses. Let's warily un­derstand all these Particulars, not as if they were efficient or meritorious Cau­ses; but only as instrumental Means, Subservient, and Subordinate to God's Assistance: And so understanding them, we will inlarge them particularly, as fol­loweth.

First, I say a submissive, quiet, yield­ingA Sub­missive Spirit is a Means to re­move the Bur­then. Spirit, oftentimes gets the Burthen and Trouble removed. Thus it fared with Jehoshaphat, 2 Cron. 20. 12. We know not what to do, but our Eyes are up­on Thee. And see the Blessed Success, vers. 22, 23. And Hanani the Seer tells Asa, 2 Chron. 16. 8. Were not the Ae­thiopians [Page 67] and Lubims an huge Host, with many Chariots and Horse-men? Yet because thou didst rely on the Lord, he delivered Tantum in nobis fidei sta­ [...]bilitate Dominus esse desi­derat, ut certius es­se, quod credimus, quam quod patimur judicemus, & verius habeamus sperando, quam sensi­biliter. Hieron. them into thine Hand. When we can Believe, and cast our selves upon God, and wait with Patience, then are we in a capacity of receiving Mercy. Faith establisheth and quieteth the Heart, and prepares it for reception of Mer­cies.

Secondly, If the Trouble yet remain,2. A sub­missive Spirit, is a meaus to ease the Bur­then. and still grieve us; however, if the Heart can trust in God, and quietly sub­mit unto him, the Burthen is alleviated and facilitated, and the smart much Mi­tigated. It was a hard Tryal for Aaron to submit so quietly, when two of his Children were struck Dead before his Eyes; yet questionless his Grief was much abated, and his Affliction les­sened, by his silent and patient Deport­ment, under that heavy Stroke of God, Lev. 10. 3. Then Moses said unto Aaron, this is that which the Lord spake, saying, I will be Sanctified in them that come nigh Silet au­dita vo­luntate Dei, Ca­jetan. me, and before all the People I will be Glo­rified: And | Aaron held his peace.

It was an unwelcome, & an astonishing [Page 68] Message, which Samuel told Eli from the Lord, of the Destruction of his Sons, and utter Extirpation of his Family: Yet Eli discovered such an excellent temper of Spirit, in resigning his Will to Gods Will, as thereby his Burthen was made far Lighter, 1 Sam. 3. 18. And Eli said, it is the Lord, let him do what seemeth him Good. How dreadful was that Prophecy of Isaiah to Hezeki­ah, that all his Treasures should be car­ried to Babylon, and that his Children should be Eunuchs in the Palace at Baby­lon! Yet Hezekiah acknowledged all Good, that came from God, 2 King. 20. 19. Good is the Word of the Lord, which thou hast Spoken. In all Job's Sufferings, he acknowledged that the Hand of God had Touched him, Job 19. 21. He re­ceived message after message of sad Ty­dings, and each Messenger worse than the former. One brings the News ofJob. 1. the Sabeans carrying away his Oxen and Asses. Another tells him of the Bur­ning of his Sheep and Servants: A Third tells him of the Chaldeans taking a­way his Camels, and Slaying his Ser­vants: A Fourth brings the Saddest News of all, that the House fell upon his Chil­dren, and Slew them. The Messengers of Afflictions were so swift in running [Page 71] to meet with Job, as if the Second Messen­ger made hast to Tread upon the Heels of the First, and the Third upon the Se­cond, and the Fourth upon the Third:Velut unda su­perve [...] undae. All these came upon Job, like Tempestu­ous Waves of the Sea, dashing one up­on another, with renewed Violence▪ Now though Job could not remove these heavy Afflictions; yet he found the Sense of them much abated, and his Spirit much quieted, by Praising God for all, and acknowledging the Hand of God in all, as appears, Job 1. 21.

Third, However though Afflictions3. Af­flictions are San­ctified. continue very great and painful, and nei­ther removeable, nor sense of Mitigation appears at present, yet the worst of Af­flictions are (through Mercy) Sanctified to the Children of God. Affliction in it self is not Bonum, yet it's turn'd in Bonum, to the Good of all true Belie­vers.

The Good Figgs were carried away Captive for their Good, Jer. 24. 5. The Tribe of Judah resembled by those Good Figgs, was carried away Captive into Babylon; but God wrought Good for them, out of their Captivity. Men would be apt to pass Censures, because of the Suf­ferings of Judah in their Captivity: but the Lord Corrects their Censures, in pro­mising [Page] that all shall be for their Good.Quasi diceret, prepostere fieri ju­dicium de calamita­te pauco­rum anno­rum, sed expectan­dum esse finem. Calvin in Jer. 24. 5. Luther in Gen. 6. As if he should say, That a Judgment of the Calamity of a few Years, is made pre­posterously, but the End must be expected, (as Calvin observes on the place fore-quo­ted, Jer. 24. 5.) The Lord Professeth that he humbled, and proved his Peo­ple, and his end was to do them Good in the latter End, Deut. 8. 16. We are Corrected for our Profit, Heb. 12. 10.

Luther used to say, Schola crucis, est Schola lucis, & non est Christanus qui non est crucianus. It's a common saying, [...]; Corrections are In­structions; so they should be; and they are happy, where Correction and In­struction meet together, as the PsalmistCum vi­bices dor­so meo im­primeres, precepta tua cordi meo in­sculpsisti. Rivet. in Psalm. expresseth, Psal. 94. 12. Blessed is the Man, whom thou chastneth O Lord, and teachest him out of thy Law. Joseph's Bre­thren, when they were in distress in Egypt, reflected upon their Sin, and were perplexed for it, which was committed many Years before, and lookt upon their present Suffering, as a just Punishment for that Sin, Gen. 42. 21. And they said one to another, we are ve­rily Prius quam urgeret eos afflictio tor pebant, nunc ingredi cogun­tur in suas conscientias. Cal­vin in Gen. 42. 21. Guilty concerning our Brother, in that we saw the Anguish of his Soul when he besought us, and we would not [Page 71] hear; therefore is this Distress come upon us. They are good Observations, Ocu­los, quos culpa claudit, poena aperit, vexatio Qui tri­bulantur, Sacras Scriptu­ras meli­us intelli­gunt, Se­cundi & prosperi eas legu [...] sicut O­vi [...]ii car­men, Lu­ther. dat intellectum. The Fiery Furnace did not hurt the Three Children. Only Three were cast into the Furnace, but there appeared a Fourth, even the An­gel of God for their Deliverance: The nature of Fire was changed, insomuch, as it had no power, so much as to Singe an Hair of their Heads.

The Mouths of the Lyons were stopt, and could not hurt Daniel; Daniel wasDan. 7. 22. cast alone into the Den, but he was not alone there, for he had the com­pany of an Angel of God, who was sent to shut the Lyons Mouths.

The Deluge of Water, which Drowned the whole World, did not drown No­ah's Ark. but bare it up; so Afflictions, when Sanctified, are so far from hurt­ing God's Children, as they help them, and lift them up nigher to Heaven. Af­flictions are as a vantage ground, to raise them higher, to see a great deal further; or like so many Looking-Glasses, to re­present to the Children of God, their Stains and Deformities. I shall apply a saying of St. Ambrose, Quod pateris, un­de plangis, Medicina est tibi non poena, ca­stigatio, non damnatio; noli repellere flagel­lum [Page 72] Domini, nisi vis repelli ab haereditate. Tribu­ [...]atio est aqua salsa quae Sca­biem pur­gat & ab­stergit. Guil. Pa­ris. de morib. 9. It's reported that salt Marishes cure dis­seased Sheep; I am sure, Salt preserves Meat from Putrifaction. Scullions scoure away Rust from Vessels. The Fan se­parates the Wheat from the Chaff: much more do Afflictions when Sancti­fi'd, advantage God's Children: But we must know, that it was not the movingVeniet tribulatio mea, veni­et & pur­gatio mea. August. Psal▪ 61. Joh. 5. 4. of the Waters of the pool of Bethesda, that made them Healing; but it was the coming of the Angel at a certain Season, who troubled the Waters, and afterwards, who ever stept in first was Healed. It was not the Mantle of Eli­jah that divided the Waters, but the God of Elijah: neither will Troubles, Losses, Sufferings, meerly considered as in them­selves, do us any good, unless the Lord Sanctify them to us, and by them, Purge, Purify, Refine, and Cleanse us, and make us partakers of his Holiness: Wherefore our Duty is, with a calm and sedate Spirit, to submit unto God's Correcting Hand, and act Faith on Pro­mises, and exercise Patience, and PrayJob 36. 10. that God would open our Ears to receive Discipline, and Purge out our Dross and Tin; so that by Afflictions and Correcti­ons, our Sins and Corruptions, may be wrought out, and Graces wrought into [Page 73] our Hearts. If Afflictions produce such good Effects, we shall be exceeding great Gainers by our Losses; and after a deli­berate reflecting upon all our Suffer­rings, we shall Experimentally conclude▪ with David, every one of us in particu­lar, as Psal. 119. 67. Before I was Af­flicted I went astray; but now I have kept thy Words, Comp. with vers. 17. It is good for me, that I have been Afflicted, that I might learn thy Statutes. What great benefit God's People get by their Suf­ferings, is evidently Represented, Psal. 68. 13. Though ye have lain among the Pots, yet shall ye be as the Wings of a Dove, covered with Silver, and her Feathers with yellow Gold. Etiam jacueri­tis inter vasa ple­na fuli­ginis i. e. oppressi fueritis magna calamitate candidi laetique reddemini ob liberationem Vatab. This (as good Authors ob­serve) sets forth the happy Issue of Af­flictions, and the great Benefit which the People of God get by them; but of this more largely in the next particu­lar.

Fourthly and lastly, though Afflicti­ons4thly. Ʋnde se­quitur non sem­per jucun­da sere­nitate frui Ec­clesiam; sed ex tenebris erutam splendorem recuperare, ac si ab omni malo intacta foret. Calv. may be heavy for a time, yet the exceeding great Compensation, and Pro­fit acruing in the close, will make a­mends for all: So it was with Job, Jam. [Page 74] 5. 11. Ye have heard of the Patience of Job, and have seen the end of the Lord. And what that was, we have Recorded, Job. 42 10. Scrip­tura mo­net ipsi duplo fa­cultates amissas fuisse red­ditas be­nedictione sc. Domi­ni, quae abunde di­tat. Merc. The Lord gave Job twice as much as he had before. Christ makes a large Promise, consisting of many par­ticulars (which according to the Rule of an Induction, concludes Universally) Mat. 19. 29. And every one that hath for­saken Houses, or Brethren, or Sisters, or Father, or Mother, or Wife or Children, or Lands for my Names Sake, shall receive an Hundred Fold, and shall Inherit Ever­lasting Life. The meaning is not, that a Man should receive an Hundred Fa­thers or Mothers, &c. but that he should receive Christ, who is infinitely Ipse u­nus Chris­tus erit ti­bi omnia, quia in ipso uno bono bo­na s [...]nt om [...]a▪ August. Exo [...] 12. 36. more worth then all. Sometimes God makes up the Losses of his Suffering Servants in kind. God gave the Israelites Favour in the Eyes of the Egyptians, so that at parting from them, They Spoiled them. And God took away the Substance of Laban, and gave it unto Jacob, in Re­compence of his rigorous Servitude; however, if God doth not make up worldly Losses, with the Riches of the World, yet he makes them up to his Children with Spiritual Riches; which are as much better, as Heaven is bet­ter than Earth. David lost his Wives, [Page 75] his House, even all that he had of the World, at the sacking of Ziglag; but he had that which was infinitely better, than all that he had Lost; for he had Consolations from Heaven, and Sup­portation from God, 1 Sam. 30. 6. But David incouraged himself in the Lord his God. It's a saying commonly observ'd, Virtus repulsae nescia Sordidae. I have Read, that when Alexander was in a great Strait, and was put upon an hard Service, he said, En periculum par animo Alexandri; here's a Danger fit for the Mind of an Alexander to Encounter withal: So Da­vid▪ in his great Straits at Ziglag, dis­covered heroical Magnanimity; he sunk not under those heavy Pressures, but made use of the Right and only Sup­port, and Strength in Trouble, as the Text Specifies. But (i. e.) notwith­standing the Burning of Ziglag, the car­rying away his Wives, and many Peo­ple Captive, and the Mutiny of the dis­contented Souldiers, who threatned to Stone him; David encouraged himself in the Lord his God. Manasseh gain'd more good by a Prison, than by a Pa­lace, and was a greater gainer for his Soul, by an Iron Chain, than by a Chain of Gold; when the Prodigal fed on Husks, he understood himself better, [Page 76] than when he fed delicately at his Fa­thers Table. Zeno could say after heJam di­dici Phi­losophari Zeno. had suffered Shipwrack, Now I have learned to be a Philosopher. And should not a Christian say Experimentally; By Sufferings, Losses, and Crosses, I have Learned to value all things under the Sun at a lower rate than ever, and Christ, and his Graces, and Heaven at an higher rate. It was a frequent saying of Aquinas, that great School-Doctor,Mallem bonam conscien­tiam, quam ple­num mar­supium. Aquinas. I had rather have a good Conscience, than a full Purse. But instar omnium the A­postles Determination takes place, Phil. 3. 8. who counted all things but Loss and Dung, in comparison of Christ. The Original words are Emphatical [...], Loss and Garbidge. Put Christ and his Riches in one Scale, and the World with all its Pomp, and Bravery in another Scale, and these are less, than the Dust of the Ballance, in compari­son of Christ and his Riches; for these will infinitely preponderate. Wherefore let us make sure of Eternal, and never fading Riches. It was a choice saying of Lewis of Bavoyer, Emperour of Ger­many, Hujusmodi comparandae sunt opes quae cum naufragio simul enatent, i. e. Such Riches are to be got, as when a Ship­wrack comes, they will Swim out with [Page 77] us. And these are only the Riches of Christ.

CHAP. VIII.

I now Proceed to a Second Reason,2. Rea­son drawn from the excellen­cy of this submis­sive Spi­rit. drawn from the excellency of this submissive Frame of Spirit, which yields to God, and Resignes all to his Disposal. Solomon tells us, Prov. 12. 26. The Righte­ous is more excellent than his Neighbour, and Prov. 17. 27. A Man of Understan­ding is of an excellent Spirit. Now where­in doth the excellency of this Wise Man Shine, but by the lustre of his Graces? Grace is the Beauty of the Soul, and no Ornament like those of Divine Gra­ces, to Adorn a Christian.

Now a Man of a Wise composed Spi­rit, who depends on God for his Porti­on, and stays upon his All-Sufficiency, and makes it his Study to resign him­self, and to submit to God's Will, in all Estates and Conditions whatsoever; such a Man doth in a Conspicuous and E­minent manner, exert, and exercise six [Page 78] choice Graces, viz, Wisdom, Faith, Hope, Patience, Self-Denial, and Holy Courage; Every one of these is an expedient, and help for the right Management of a Christian, excellent Spirit, amidst varie­ties of Hardships, and Sufferings incum­bent on us.

First For Wisdom. As it is a sign of1. Wis­dom. Prov. 22. 3. Mich. 6. 9. Prudence to Foresee Evil; so it is a Character of a Man of Wisdom, To hear the Rod, and who hath appointed it. He is a Wise Man, that deliberately ob­serves the handy Works of God, and ac­knowledgeth his Wisdom, Power, and Soveraignty in ordering all Affairs. It's a doggish Quality to snarl at the Stone, and not to take notice of the Hand that Threw it. To make a strict enquiry into Second Causes, to find out such and such an Evil Instrument, and to quarrel wlth them by reviling words, and revengeful deeds: Oh! How unsu­table is this to a Christian Spirit! That eminent Servant of Jesus Christ; Mr. Dod, was a signal example of Meekness, and Compassion towards his Enemies. In the beginning of the late, sad, and lamentable Wars, a Souldier who had Plundred his House, and gave him re­proachful and threatning Language, a few days after, that Souldier being Sript [Page 79] in the Battle at Edge-Hill, Fled for his Life, and came again to Mr. Dods House in a forlorn Condition, ready to be Star­ved for want of Cloathing; which when that good Man Mr. Dod heard of, h [...] ▪ sent Cloaths unto him, to cover his Na­kedness. Here's the Wisdom of a Chri­stian Spirit, to understand the great Du­ty mentioned by the Apostle; Not to Rom. 12. 21. be overcome of Evil, but to overcome E­vil with Good.

When the Psalmist tells of the Af­flictions of God's Children, Psal. 107. 39. and of their Deliverance, ver. 40, 41, 42. he Concludes, ver. 43. Who so is Wise, and will observe those things, e­ven they shall understand the Kindness of the Lord.Quid de paenarum acerbita te qneci­mur? u­nus quis­que no­strum se punit. Slav. lib. 3.

A Wise Man under Afflictions will inquire into the Cause, and reflect up­on himself, as the Church did, Lam. 1. 18. The Lord is Righteous, for I Rebelled against his Commandement.

A Wise Man will inquire into the end of all God's Chastisements, and La­bour to answer God's End, and that isA Deo putimur, sed ipsi facimus ut punia­mur. Id. lib. 8. Isa. 9. 12. 13. to Repent, and Turn unto God. For this very Reason, The Anger of God, is not turned away, but his Hand is Stretched out still; For the People turneth not to him that Smiteth them, neither do they seek [Page 80] the Lord of Hosts. Here then lieth the great Wisdom to understand God's Mean­ing, and end in Chastising, and that is to reform, purify, and new mold us, and to bring us forth out of the Fur­nace, purified Seven times. Every Good and Wise Man, should ponder in his Heart, and practise accordingly, that ex­cellent Speech of Elihu, Job. 34. 31, 32. Surely it is meet to be said unto God, I have born Chastisement, I will not offend any more. That which I see not, Teach thou me, If I have done Iniquity, I will do no more. This is the right use of Wis­dom under the Rod of Correction.

Second, The excellency of this Spi­rit, [...]. Faith. Shines in a strong, vigorously acting Faith. The Apostle tells us, 2 Cor. 5. 7. We Walk by Faith, not by Sight. Sense fail'd in the time of a dark Vision, but Faith failed not, Heb. 2. 4. The just shall Live by his Faith. Estates, Contrivan­ces, Friendship, and Favour of Men, Pro­jects, and Expectations, all these may Fail: A Believer cannot Live by any o [...] these; but the Life of Faith is such an excellent Life, as we may compare it to Goliahs Sword, and say of the Life of Faith, as David said of that Sword,1 Sam. 21. 9. Give me that, there is none like it.

What Wonders Faith did, the 11. Chap. to the Hebrews gives an ample Catalogue. Sense fail'd Job on the Dung­hill, he saw no visible means of Restau­ration to his former Enjoyments; yet▪ how strenuously did his Faith act, Job 13. 15. Though he Slay me, yet will I Trust in him. And on his Dunghill, he sawJob 19. 25. his Redeemer. Reason was non-plust, concerning Sarahs bringing forth a Son against the Course of Nature: But A­braham against Hope, believed in Hope, that he might become the Father of many Nations, &c. See Rom. 4. 18, 19, 20, 21. Stephen, when the Stones were clatte­ring about his Ears, saw Christ standing Acts 7. 56. on the Right Hand of God. We often Read in Scripture of Christ sitting in Ma­jesty and Glory; but when Stephen was a Stoning, Christ was said to be a Stan­ding, a ready posture to vindicate theCredere impossibi­lia ratio­ni, Spe­rare dila­ta, amare deum, cum se praebeat inimicum. Luther. Quarrel of his Suffering Servant. Luther gives Three grand Properties of Faith, viz. (1.) To believe things impossible to Reason. (2.) To hope for things defer'd. (3.) To love God when he shews himself an Enemy.

There are also two great Properties of Faith; One is Prophetick, to foresee De­liverance, Answers of Prayers, Remo­val of Judgments, and such like: A­nother [Page 82] is Magnetick, to have an attrac­tive Vertue to draw things near, that may seem to be afar off. Faith will Approxi­mate a Promise, and by a patient wait­ing Spirit, acquiesce in the same, not doubting the performance thereof, in the appointed Season. Faith will trust God upon his Word.

Third, Hope acts vigorously in a dis­consolate3. Hope. Condition. Ezra Comforts the People thus: Yet now there is Hope Ezra 10. 2. in Israel concerning this thing. Hope is like a Prop or Pillar, to support, and stay a Building from falling; It's an An­chor cast out in a Storm to stay the Ship. The Church quietly bore those sad Calamities incumbent on them, Lam. 3. 26. It is good that a Man should both hope, and quietly wait for the Salvation of the Lord. ver. 29. He putteth his Mouth in the Dust, if so be, there may be Hope. But what's the Ground of Hope? Read ver. 21. The Lord will not cast off for E­ver. There's Hope, that the Rod will not alwaies be on our Backs: And there's Two strong Grounds for our Faith. (1.) There are Multitude of Mercies in God, ver. 32. (2.) He doth not Afflict willingly. We may add further, that God poureth not out his whole Wrath;Heb. 3. 2. but in Wrath he remembers Mercy. God [Page 83] hath not forgoten to be Gracious, nor shut up his loving Kindness in displea­sure. Were it not for Hope, we should not receive such Comforts, from the Scriptures as we do. But amidst all the Troubles of God's People, they draw singular Grounds of Hope, and Con­solation from the Scriptures. And to this purpose are the Scriptures Wrote, Rom. 15. 4. The Saints rejoyce in Hope, Rom. 5. 2. Rom. 12. 12. Although they are cast into Prison, they learn their Du­ty there, Rev. 2. 10. And though they are close Prisoners, they are Prisoners of Hope, Zach. 9. 12. Hope is the Saints Helmet, 1 Thes. 5. 8. In great Trou­bles and Perplexities, there's a Door of Hope to get out of them. For after Achan was Stoned, it was promised, that the Valley of Achor should be a Door of Hos. 2. 14. Hope. Times of Jacobs Troubles, should be special times of Jacobs Trust. It was a dismal day mentioned, Jer. 30. 5, 6, 7. But there's Comfort near approach­ing. It is even the time of Jacobs Trou­ble, but he shall be Saved out of it. In the Grave, though the Body moulder into Dust, there's a certain Hope of a Resurrection, Psal. 61. 9. comp. with Acts 2. 9. Now the same God that can raise the Body out of the Dust, can raise [Page 84] up those that lye in the Dust, though despised and trampled upon, by maliti­ous and inveterate Enemies. Anti-christ shall fall, and never rise more: A Mill-Stone shall be put about his Neck, and he thrown into the Sea: But Gods Peo­ple, though they may fall, they shall rise again; though their Sufferings be Sharp, yet they shall be short; as A­thanasius said of Julians Persecution, Nu­becula est cito transitura. And the grea­ter the Sufferings of God's People are for Righteousness sake, their Resurrection shall be more Glorious. There's Mat­ter of Comfort and Duty, by them to be put in Practice, mentioned, Micah. 7. 8, 9. Rejoyce not against me, O mine Enemy; when I fall, I shall arise; when I sit in Darkness, the Lord shall be a Light unto me. I will bear the Indignation of the Lord, because I have Sinned against him. Levius fit patien­tia, quic­quid cor­rigere est nefas. Horat. Eccles. 7. 8.

Fourthly, There followeth the Exer­cise of Patience. And this will make an hard Yoak easy, and an heavy Burthen light. The Patient in Spirit (as Solomon tells us) is better than the Proud in Spi­rit. The Reason a Learned Author gives, is, because Anger is Rash and Precipitate, Quia ira praec [...]ps est, finem nunquam expectabit, quod faciet patiens, & ira lentus iram moderabitur, exitum spectans. Merc. [Page 85] and will never expect an End; but a Man Patient, and slow to Anger, will moderate his Anger, expecting an End. By Faith, we possess the Head, by Love, we pos­sess one another; by Patience, every one possesseth himself: wherefore Christs Charge is, to be again and again incul­cated,Luke 21. 19. In your Patience, possess ye your Souls. The Saints are Recorded for Pat­ternsNon po­test accipi dolorum & passio­num coro­na, nisi praecedat in dolore & passio­ne patien­tia. Cyp. de Bono patien­t [...]ae. of Patience, Heb. 6. 12. We are here Commanded to be followers of them, Who through Faith, and Patience in­herit the Promises. The Patience of Saints is Commended, Rev. 2. 19. Rev. 3. 10. There's a necessity of Patience, Heb. 10. 36. Cyprian that Holy Martyr tells us, That we cannot receive the Crown of our Sufferings, unless Patience go before. And he saith likewise in the same Book, which is De Bono patientiae, That we are Hoc ip­sum quod Christiani sumus fidei & Spei res est; ut autem spes & fi­des ad fructum sui possint perveni­re, patien­ti [...]opus est. Cyp. de Bono patientiae Christians, this is the Matter of our Faith and Hope; but that our Faith and Hope may come to any Fruit, we have need of Patience. This Grace of Patience shines in the Dark, and in the Night of Suf­ferings, puts forth it self more Conspi­cuously; For Sufferings are the Tryals of Patience. Hence it comes to pass, that even in times of a dark Vision, when God clouds his Countenance, a Spirit endowed with Patience, Waits, [Page 86] Believes, Hopes, Prayes, and thus is pre­pared for the reception of Mercy, when it comes, and for the bearing of Suffe­rings whilst they continue. Lay then aside all querulous, murmuring, revenge­ful Thoughts, and let it be a Christians Strength to sit still, and wait quietly, and patiently for the Salvation of God. 5. Self-Denial.

Fifthly, Amidst Losses and Sufferings, Self-Denial Eminently appears, and shews it self. When the World Frowns, Enemies Rage, all Cystern, and Crea­ture-Helps, are dried up quite, or Run very low; when Interests fail, then to keep a Composed quiet Frame of Spi­rit, and to get the Heart above Envy, Hatred, and Malice, is a rare Frame of Spirit. But it's much more an excellent Frame of Spirit, to deny a Man's self in time of Prosperity, when one enjoys the World (as we say) at Will, and to be in the Float of Prosperity, then to strike Sail, and to deny Pleasures, Luxury, and Excess, this is a property of an excel­lent Spirit. Of this Spirit was Moses, Heb. 11. 24. [...]. 2 Sam. 11. 11. when he liv'd at Court, When he came to Years (more properly rendred, when he became Great) refused to be called the Son of Pharaohs Daughter. Thus did Uriah in a time of War, deny himself. Godfry of Bulloyne would not wear a [Page 87] Crown of Gold, where Christ was Cru­cifiedAbdica­re a teip­so, ne ab­diceris a Christo; [...]epudia te, ut re­cipiaris [...] Christo Salv. lib. 5. with a Crown of Thorns. This Duty of Self-Denial is frequently Com­manded in the Gospel, as an Instrumen­tal means to receive Christ. And it's worth our Observation, that as we are Commanded to beg our Dayly Bread, Day by Day; so we are Commanded to Deny our selves, and to take up our Cross Day by Day. The same Expres­sion [...]. Ʋt dies diem se­quitur, sic crux cru­cem exci­pit Beza. we have in Luke 9. 23. and Luke 11. 3. For an Ambitious Man to Deny his Honours; a Rich Man, to Deny his Riches; a Voluptuous Man to Deny his Pleasures; these are great Acts of Self-Denial.

Sixthly, and Lastly, there follows ho­ly6. Ho­ly Cou­rage. Courage, a well temper'd, and regu­lar Zeal, which (as Luther used to say) When it's well Temper'd, it's the best gift Ira in suo loco est opti­mum dei donum. Luther. of God. Here's a Critical Distinction of Zeal (which is of the right Stamp) from a private Grudg, or distemper'd Passion, viz. By being Zealous in the Cause of God, and by being meek in a Mans own private Cause. Of this Heroick Spirit was Moses; when a Calf was made, and there was Dancing about it, Moses Transported with singular Zeal, threw the Tables out of his Hand, and Broke them, and Stampt the Calfe to Pow­der, [Page 88] and caus'd Exemplary Justice to be Executed upon the Idolaters. Thus Zea­lousCausa redditur cur Deus injuriam Mosis ul ciscendam credide­rit, quia ipse in su­is injuri­is ferendis erat lenis­simus. Grotius. was he for the Cause of God: But in his own Cause, none more Meek; for when Aaron, and Miriam chode with him concerning the Aethiopian Woman; the Text gives an ample Testimony of his Meekness, leaving it upon Record, Numb. 12. 13. Now this Man Moses was very Meek, above all the Men which were upon the Face of the Earth. Luther used to say, in the Cause of God, Hic gero In aliis mansue­tus ero, in Blasphe­miis in Christum non item. Zuingli­us. titulum, cedo nulli. Though Zuinglius was of a comparative Moderation; yet in case of Blasphemies, he was a Man of Courage. The Courage of Martyrs, is renowned in Ecclesiastical Histories. Amongst variety that might be named, I'le relate only this following, viz. TheSi Pati­bulum crucis (in­quit Mar­tyr) Ex­pavesce­rem, glo­riam cru­cis non predica­rem Bern. in vigilias Andreae. Cout­zen. Aulae spe­culum. p. 47. History of Surgius and Bacchus, two great Courtiers, who being accused for Chri­stians, and commanded to Offer unto I­dols, refused to go to the Temple, and gave this answer to the Emperour. Nos Imperator sola terrrena militiâ tibi obstricti sumus. In animas nullum tibi jus est; Il­larum Dominus est solus Deus. There are two Apostolical Characters of Zeal, which if observed, we may go on Cou­ragiously, and Prosper. One is, Zeal must be in a good Matter, Gal. 4. 18. [Page 89] Saul's Zeal before his Conversion, wasPredica­re Evan­gelium est derivare in se fu­roremtoti­ [...]us Inferni & Sata­nae. Luth. Loc. Com. stark naught. And the other is, it must be according to Knowledg, Rom. 10. 2. Luther used to say, That to Preach the Gospel, was to bring all the Devils in Hell about his Ears; yet he was resolved, That if every Tile on the Houses was a Devil, he would go to Worms, and Preach the Gos­pel.

CHAP. IX.

A Third Reason shall be drawn from Reas. 3 from the Benefit of a sub­missive Spirit. the Utility and Benefit, accruing from this yielding Submissive Spirit. The Benefit is exceeding great, because hereby the whole Man is set in a right Frame and Order. When we can chear­fully rely upon God, and depend upon his All-Sufficiency, then our Thoughts, Words, Affections, and Actions, even our whole Life and Conversation, are all Ordered aright, and we are exceeding great gainers thereby. Now to Prose­cute these Four Particulars.

First, Our Thoughts are rightly Or­dered.1. Here­by our Thoughts are Rightly ordered. The Thoughts may be compared to the Reubens of our Souls; They are the beginning of our Strength; but they are as Reuben was, Unstable as Water. How many vain Thoughts seize on us; But though they come violently upon us, we must not willingly give them any Harbour or Lodging. How long shall thy vain Thoughts lodge within thee? Jer. 4. 14. Thoughts are the Womb to conceive Va­nity; wherefore the Physitians Rule is, Obsta Principiis. Our care must be to crush the Cockatrice in the Egg, and to stifle bad Thoughts in the first Concep­tion: As Streams flow from the Foun­tain, and as the Fruit grows on the Tree; so Thoughts flow from, and grow out of the Heart. Out of the Heart pro­ceed both good and evil Thoughts. And it may be Marked, that what Sin a Man is most prone to, his Thoughs run most that way. Let's beware of allowing our selves in any Evil Thoughts, least those Thoughts bring forth Evil Words, and those Words end in abominable Deeds. Because Thoughts come not within the compass of Man's Cognizance, and so are not liable to Man's Punishment; God himself will Punish them most Severely. For God Threatneth, Jer. 6. 19. Hear [Page 91] O Earth! Behold I will bring Evil upon this People, even the Fruit of their Thoughts. Thoughts are not free (however some presume) from the Judgments of God. A good Remedy to Cure evil Thoughts is prescribed, Prov. 16. 3. Commit thy Works unto the Lord, and thy Thoughts shall be Established. And likewise we should bear in our Mind, Heb. 4. 12. That God's [...]. Quia co­gitationes compagi­natas se­cernit q. d. Hic filius Dei ad haec omnia efficax est, nihilque illum latere potest. Tena in loc. Word is a discerner of our Thoughts. Let's then abandon vain ungodly Thoughts, distrustful, carking, and vexatious Thoughts, and labour to get our Thoughts quieted, and settled, and established up­on the Word of God.

Second, If we believe God's Omnipo­tency2. Our Tougues will be rightly ordered. and Omniscience, his care and pro­vidence in Governing of the World, then our Tongues will be bound to their good Behaviour; they will be set in such an excellent order, as all querulous reviling Language will be avoided. The [...]. Rotam nativita­tis nostrae. Qui ca­lumniatur, non satis est quod vapulet in corpore suo, sed propter eum vapulet mundus. Drusius. Apostle hath a great Expression, con­cerning the ill Government of the Tongue, Jam. 3. 6. That he setteth on Fire the Course of Nature. If then (O Christian) thou wouldest learn the right Art of the [Page 92] Government of the Tongue; thou must begin at thy Heart first, and reform that: For the disorders of the Tongue, usually proceed from the disorders of the Heart. A rotten Heart, vents it self by a rotten Language.

Hence the Apostle cites Menander (a [...]. Warrant, that Heathen Authors upon a good occasion may be quoted) 1 Cor. 15. 33. Evil words corrupt good Manners, and it followeth in the same Author, If thou conversest with Evil Men, thou thy self will be Evil. Luther, was falsely reported (for it was his Enemies custome to raise Slanders on him) to be a Trum­petTuba Rebellio­nis. of Rebellion. But our Tongues ought to be the Trumpeters of our Cre­ators Praise and Glory. We are exhor­ted,Cele­brabo te Jehova, quia mihi iratus, redieris tamen sta­tim in gratiam. Calv. Psal. 100. 4. To be thankful unto God, and bless his Name. A great, and signal Act of Thankfulness is mentio­ned, Isa. 12. 1. O Lord I will Praise thee, though thou was Angry with me. To Praise God for Chastisements, and to acknow­ledge with Thankfulness the benefit of Afflictions, is so high a pitch, as few can attain unto it. How have many learned to bridle their Tongues, and to set a Watch before the Door of their Mouths, after they have felt the smart of Afflictions? Some given to rash Cen­suring [Page 93] and Murmuring, have learned to be of a more calm and charitable Frame of Spirit. Some given to frothy Dis­course, and vain Jesting, after they have been under the Rod of Correction, have proved more serious and sober in their Discourses. The Apostles charge is, Eph. 4. 29. Let no corrupt Communication proceed out of your Mouth, but that which is Good, to the use of Edifiing, that it may Minister Grace to the Hearers. The [...]. Putrefa­cio, trans­latio ab arboribus quidam praetule­runt, spur­cus, obscae­nus, ac corruptus. Drus. word rendered Corrupt cometh from a Verb, that signifieth to Putrify: Rot­ten Words, and Putrifying Speeches be­come not Christians. Neither doth cu­stomary jesting become us; though a facetious, affable Behaviour kept within due bounds is commendable; yet a jest­ing and frothy Spirit, is much unbe­seeming a Christian, [...], though it be reputed for a Vertue in Aristotle, yet it's reckoned by Saint Paul amongstEph. 5. 4. those things which Are not convenient. Cicero himself sets bounds to jesting; andNon ge­nerati su­mus a na­tura, ut ad ludum, & jocum facti esse videamur; sed ad severitatem potius, & ad quaedam studia graviora atque Majora. Cic. offic. lib. 1. tells us, that we are not Born for sport and jesting. And it's a Verse not more common than true.

Non patitur ludum, fama, fides, oculus.

But what shall we say of some who jest at Sin, and when they hear or seeSensus est Sim­plicissi­mus, Stul­tos Ser­mone or­nare de­lictum & offensum. Mercer. notorious Debaucheries, laugh and jest at them, Solomon gives them a Brand of Infamy, Prov. 14. 9. Fools make a mock at Sin. And those especially are to be reproved, who vent their frothy Fansies in a Pulpit, having no reverend Thoughts of the dreadful Presence of God; to them I may apply those say­ings. Qui ludunt in Cathedra, lugebunt in Gehenna. Non est tutum ludere cum sa­cris.

Third, Our Affections will be set right.3. Our Affecti­ons must be set in Order. We are apt to misplace our Love, Loving where we should Hate, and Hating where we should Love. Our Joy, Hope, Fear, &c. are out of Order, and pla­ced upon wrong Objects. It's almost as difficult, to hold the Wind in ones Fist, or to turn the Tide, as to bound the Affections. To Conquer an inor­dinateTe vin­ce, & mundus tibi vic­tus est. Prov. 25. 28. Affection, is a great Victory. But for a Man to have no Rule over his own Spirit, is (as Solomon saith) Like a City that is broken down, and without Walls. A Man that hath no Government over his Passions, exposeth himself in all Com­panies, to variety of Mischiefs. He re­sembles Samson, who was amidst the Philistines, after his Locks were Shaven. [Page 95] Affections, we may compare to Fire and Water, which are good Servants, but bad Masters. Fire, we say is good up­on the Hearth, but mischievous in the Thatch. If Water Keeps within its Banks, we are Secure; but when it breaks through, and makes an inundati­on, it may Drown a whole Country. For Instance, in the Affections of Love, Joy, and Anger; to use these with Mo­deration, may be useful: A Stoical A­pathy is hurtful, and when Passions are immoderate, then they become exceed­ing Prejudicial. To Mourn for the loss of a dear Relation, argueth a Sympathi­zing tender Heart; but to Mourn as without Hope, is not beseeming a Chri­stian, and to Mourn so, as to become the Elegy, and the Hearse, to be thus immoderate in our Sorrow, becomes Sinful. When Reason rules a Man, he is his own Master; but when Passion rules him, he is his own Slave. Where­fore the best (as I suppose) of Heathen| Curcen­dum est ut appetiture rationi o­bedien­tem prae­beamus. Cic. 1. lib. Off. Orators adviseth, | That we make our Ap­petite obedient unto Reason. To be like Hercules Furens, or like the Lunatick in the Gospel, rending and tearing himself, or like a Door pluckt off the Hinges. So is a Man, who cannot Govern him­self, and hath no command of his Pas­sions. [Page 96] Fortior est qui se, quam qui for­tissima Magnus est Domi­nus, qui sibi impe­rat. vincit—Maenia.

Wherefore, as when a River breaks all Banks and Bounds, Men cut a Passage elsewhere to turn the Stream; so let the Stream of our Affections be turned, and then all will be well; And to this the Apostle exhorteth, Coll. 3. 2. Set your affections on things above, and not on things on the Earth. To turn the Fear of Man, into the Fear of God, to turn Worldly into Heavenly Joy, Carnal Love, into Spiritual Love, Earthly Desires, into Heavenly; to cease from rash Anger a­gainst our Brethren, and to be Angry against Sin. O! What a Blessed Alte­ration is this, and a change every way for the better!

Fourth, Our Actions, and our whole4. Our Actions must be set in Order. Conversation must be rightly Ordered. What are all fair Speeches, unless Acti­ons keep pace with them? To speak, and to do. To name the Name of Christ, and toNon habitu Sapientiam, sed mente praeferimus; non elo­quimur magna, sed vivimus. Minuc. Fel. depart from Iniquity; to Hear and Practise; herein consists the Vitals of Religion. Therefore the Profession, and Conversation ought to go together in a Mutual Equipage. It's a good Ad­vice, [Page 97] Speak that I may see thee, for Words Loquere ut te vi­deam; dicta e­nim factis deficien­tibus eru­bescunt. without Deeds cause Shame. When we have been put into a Furnace, we should come forth as Gold. When we have been emptied from Vessel to Vessel, our old Scent should be took away. Our Conversation should be Holy: We1 Pet. 1. 15. Eph. 5. 15. should walk Circumspectly. Do we pro­fess Submission, and Resignation of all that's dearest, and nearest unto God. If so, the Holiness of our Lives will Te­stify the Truth of our Profession. When we meet with straits and difficulties, and hard measure, from unreasonable Men; we dare not take irregular Cour­ses; we dare not practise any excen­trique Motions. The Primitive Chri­stians in Tertullians time, profest, Ora­mus, non pugnamus, q. d. We Intreat, we Volens locum mi­hi com­missum non dese­ram, co­actus re­pugnare non novi, Arma e­nim nostra praeces sunt & la­chrymae. Amb. Hom. de Basil. tradend. Fight not. Ambrose in his time, men­tions an excellent Professor, that said, Willingly I will not desert my Place where­with I am Entrusted; being compel'd, I know not how to resist; for our Weapons are Prayers and Tears. The same good Spirit of God guide all Suffering Chri­stians, that they may Suffer as Christi­ans, by choosing Affliction rather than Sin; and not Suffer as Evil doers, by resisting Authority, or acting beyond their Callings, in any indirect irregular [Page 98] Motion. Unbelievers (in their Distress)Patien­ter expec­temus ul­tionis di­em, nec ad vindictam doloris nostri querulae & invidi­osa festi­natione propere­mus. Cyp. de Bono pa­tient. betake themselves unto indirect, and unlawful Means; and they pay dear for taking of wrong Courses. But a True Believer repairs to God for Counsel. God is his Riches, Refuge, and hiding Place: He dares not presume to take God's Office out of his Hand, by pur­suing a personal Revenge; but he leaves Revenge unto God. In a Word, the whole Conversation of a Christian, is so Ordered, according to the Rule of the Word of God, as he will not recede from it; but Order his Life accordingly. And Gal. 6. 16. as many as Walk according to this Rule, Peace be to them, and Mercy, and upon the Israel of God.

CHAP. X.

A Fourth and last Reason shall be Causa Reason 4 from the Mis­chiefs of striving against God. a contrario, drawn from the Mis­chiefs of striving against God, and not relying and depending upon him; this will appear more Evidently, by these following Convictions.

First, Repining, Discontent, and1. Mur­muring provokes God to bring those E­vils up­on us, which we Fear. Murmuring, Justly provoke God to bring those Evils upon us, which we Fear, with greater strength, and renewed vi­olence. None ever Opposed God, and Prospered. Children, by Strugling, have more Lashes inflicted on them. What gain'd the Israelites by Murmur­ing, but dreadful Judgments, one upon the Neck of another? They boasted of their Onyons, and Garlick, and Flesh-Pots in Egypt, and Murmured for want of Food in the Wilderness; God sent them Manna and Quailes; It was sweet Meat, but there was sower Sauce added to it; For, While the Meat was in their

Mouths, the Wrath of God came upon them, and Slew the Fattest of them, and smote down the chosen Men of Israel, Psal. 78. 30, 31. And what was the Ground of Intellec­tui fides aditum aperit, in­fidelitas claudit. Aug. Ep. 3. all, but unbelief, ver. 32. For all this, they Sinned still, and Believed not for his wondrous Works. And what Judgments successively befell them, is set down, ver. 44, 45, 46, 47, 48, &c. And how­ever, Men may Murmur and Repine, they are never the nearer; for God's Will shall stand, when all is done. Men hurt themselves, but do not in the least help themselves by Murmuring.

Second, By Murmuring, Discontent, 2. By Mur­muring, Men be­come their own Tor­mentors. and Non-submission, Men become their own Tormentors, and Executioners. When a Burthen, I say, is imposed up­on thee, and thou Frettest, and Fumest, and Disquietest thy Self; thou makest thy Burthen heavier, and thy self more unfit to bear it. Patience and Chear­fulness facilitate a Burthen, whereas im­patience adds more Load thereunto. | Cyprian, that excellent Martyr tells us,Omnia omnino quae pari­entia ope­ribus suis aedificat ad gloriam, impatientia destruit ad runiam. Cypr. de Bono Pa­tientiae. That what Patience Builds up, Impatience Destroys. Jonah added to his Affliction, by Fretting for the Loss of his Gourd.

Thirdly and Lastly, Hereby (when 3. Mur­murers call Gods Attri­butes in­to Que­stion. we give way to unbelieving, disconten­ted Thoughts) we call the Attributes of God in Question; we Question the Pow­er of God, as the Murmuring Israelites did, Psal. 78. 19. They spake against God: they said, can God Furnish a Table in the Wilderness? We Question the Truth, Goodness, and Faithfulness of God; We Traduce Divine Providence by Unbe­liefe, and Murmuring. This is that grand Damning Sin (though there's no Sin, but deserves Damnation) mentio­ned in the Gospel, John 8. 24. If ye Be­lieve not that I am He, ye shall Dye in your Sins.

For this Sin of Unbelief, the Lord, 2 Kin. 7. 19. on whose Hand the King leaned, was Trod to Death in a Crowd. For this Sin, Zachary was struck with Dumbness.Luc. 1. 20. This Sin excluded out of the Temporal Canaan, the unbelieving Jews. And un­believersHeb. 3. 19. are excluded out of the Eter­nal Canaan; For the unbelieving, are Rankt in the Bed-roll of those abomi­nable Sinners, which shall have theirRev. 21. 8. part, in the Lake that Burneth with Fire and Brimstone, which is the Second Death.

CHAP. XI.

IN the next place, I come to lay down3. Head contain­ing a Re­solution of parti­cular Cases. Case 1. concern­ing the Prospe­rity of Wicke [...] Men. some particular Cases, and return Answers accordingly.

The First Case is concerning the Pro­sperity of Wicked Men, and the great Confluence of outward things, which they enioy. This Stumbled David, Psal. 73. 2, 3, 4, 5. and ver. 12. He prefixeth a Note of Observation. Be­hold, these are the ungodly that Prosper in the World, they Increase in Riches. But observe what Course David took for Sa­tisfaction, ver. 16. 17. When I thought to know this, it was too Painful for me, until [...] went into the Sanctuary, then un­derstood I their End. And what was their End, the 18. ver. Specifies, Surely thou didst set them in slippery Places, thou cast­est them down into Destruction. Who of any Understanding will envy the Risings and Promotions of Wicked Men, when he hears of their miserable Down­fall? The higher Wicked Men are, they are more in Danger of swift and utter De­struction. [Page 103] Sheep, put into the best Pa­stures, come soonest to the Shambles. HowQuo altius extolluntur, eo peri­culofiori loco constituuntur, ut citius corruant. Mollerus. many Wicked Men are Fatted to the Day of Destruction! What will Riches a­vailZeph 1. 18. in the Day of God's Wrath? Nei­ther their Silver, nor their Gold, shall be able to Deliver them in the Day of the Lord's Anger. The Prosperity of the Wicked Stumbled, Jeremy, c. 12. 1, 2. Righteous art thou, O Lord, when I plead with Thee: Yet let me talk with Thee of thy Judgments; Wherefore doth the way of the Wicked Prosper? Wherefore are all they Happy, that Deal very Treacherously? Thou Quic­quid no­bis tem­poraliter mundus arridet, magis est pericu­lum quam ornamen­tum. Aug. Serm. 53. hast Planted them; yea, they have taken Root, &c. But observe, how the Spirit of the Prophet is raised to Pray against them, ver. 3. Pull them out like Sheep for Slaugh­ter, and prepare them for the Day of Slaugh­ter.

For a more particular Answer to the Case propounded, we are to lay down these Four ensuing Considerations.

First, Riches, Profits, Pleasures, Pro­motions,1. Riches are not distingui­shing Signs. and Honours, and what else are the Worlds Darlings; when the Quintessence is extracted out of them all, when they are at the best, they are neither Divisive, nor Constitutive, i. e. [Page 104] They neither distinguish a good Man from a bad; neither do they Consti­tute any Man Good, and Happy to E­ternity. Some good Men are Rich, as Abraham, Isaac, Jacob, David, and others, who were both Rich in Grace, and Rich in Gold and Silver.

Some good Men are Noble, as Theo­philus, Genere nobilis, Sanctita­te nobili or. Hie­ron. de Paula. to whom Saint Luke Dedicates his Epistle. The Apostle saith, 1 Cor. 1. 26. Not many Noble are called: He saith, Not many; he doth not say, Not any. For some are both Enobled byNobili­tate g [...]ne­rosus es & Parentes tuos lau­das, omnes tam [...]n pa­ri sorte nascimur, sola virtu­te distin­guimur. Minuc. Fel. the New-Birth, and by a Noble Extracti­on from their Parents; but Vertue is the best Character. But for the most part it comes to pass, that good Men are Poor, Ignoble, and Contemptible, in the Eyes of the World; and Vile, Prophane Men, are Rich and Great, and bluster in the World, like those proud swelling Gyants, who made Men to Fall; therefore, they have their Name in the [...] a verbo n [...]phal qu [...]d sig­nificat cadere, v [...]l quia avero Dei cultu decederam; Vel quod more Gigantum Deum Deique filios proterve [...]ppugnarent. Piscat. Original. Nimrod, Esau, Haman, He­rod, the Rich Glutton, were Great and Rich in the World; but we Read not of one Dram of Grace, in any one of them. We may not conclude, because they have outward Happiness, which [Page 105] this World gives, therefore they shall be Happy to Eternity. Neither may we conclude, because others are Poor, set at Naught, and Trampled on, in this World; therefore, they shall be here­after Miserable. Solomon determines the Case, Eccles. 9. 1. No Man knoweth ei­ther Love or Hatred by all that is before them. The Parable of the Rich Man and Lazarus, sheweth a great Difference in their Worldly Estate. One wasInop [...], cui nemo o [...]em fert. Cloathed in Purple, the other, a Beggar full of Sores, Luke 16. 19, 20. One Re­ceived his Good things, It's said, [...] i. e. such things as he Esteemed so, even the Pomp and Bravery of the World: these things the Rich Man En­joyed, and he Fared deliciously every Day: But the other, even Lazarus ReceivedSese Ex­hilarabat quotidie Splendi­de. Bez. Evil things, i. e. Poverty, Sores, Na­kedness, Contempt, Ignominy, and Va­riety of Afflictions. But there's a vaster Difference in their Eternal Estate, ver. 25. Lazarus was Comforted, and the Rich Man Tormented.

Second, Consider further, the Wicked2. Wicked Rich Men have their Portion in this Life. Turci­cum Im­perium, quantum quantum est, nihil est, nisi panis mica, quam dives pater familias projicit canibus. Luther in Gen. 2. Rich Men of the World, have their Por­tion in this Life. Seeing they place their Happiness in Earthly things, and [Page 106] make the World their God, that's all the Happiness, which they shall have: David prayed to Be delivered from Men of the World, which have their Portion in this Life. Psal. 17. 14. Ne mag­ni penda­mus ter­renam fae­licita­tem, quae malis eti­a [...] ple­runque concedi­tur. Aug. de Civ. Dei lib. 2. C. 23. Their Portion is soon wast­ed; Their Honours sometimes are laid in the Dust, and they survive to See their own Degradations and Infamy; as Histories Record variety of Examples. However, Death Levels the Noble Man with the Peasant. And if you ask what becomes of Riches, you may as well ask, What becomes of Eagles flying in the Air? It's as easy to stay the Flight of so many swift Birds, as the Flight of Riches: They are Winged Creatures; so Solomon tells us, Prov. 23. 5. Wilt thou set thine Eyes upon that which is not? For Riches certainly make themselves Wings, they Fly away as an Eagle Quod miraris pompa est, osten­duntur istoe res non possidentur, & dum placent, transeunt. Sen. Epist. 110. towards Heaven. Seneca hath a notable Passage; That (saith he) which thou admirest, is but Pomp, these things are shewed, not posses­sed, and whilest they please, they pass a­way. However, Wicked Men abuseNulla res longa est omnis­que feli­citas saeculi, dum tenetur, amittitur. Hieron. vid Sleydans Hist. their Riches to Luxury, and Riotousness, and abuse their Greatness to Trample [Page 107] on others; yet it's altogether unlawful to rob or spoil any, because they are Wicked. The Frantick Practices com­mitted at Munster, by John of Leyden, and his Complices are Abominable in the Sight of God, and all Good Men. It's a received Maxime, acknowledged for Truth amongst Orthodox Divines, viz. Deminium temporale non fundatur in gratiâ. Another is suitable to it, Gra­tiâ destituti Dominio non excidunt temporali. What Charge God gives for the Poste­rity of Esau (though he was a Man ha­ted of God for his Prophaness) you may see, Deut. 2. 5. Meddle not with them, for I will not give you of their Land, no not so much as a Foot-breadth; because I have given Mount Seir unto Esau for a Possession. Now then, if the Riches, Ho­nours, and Pleasures of this present World, be all the Heaven, which un­godly Men look after; there's not the least cause of Envying of them. The meanest Beggar that hath Interest in Christ, would not change Conditions with such vile Persons, as Antiochus, Nimrod, and such like. Sanctified Po­verty is infinitely to be prefer'd before un­sanctified Riches. Afflicted Godliness, is better than Prosperous Wicked­ness.

Third, Put all the Greatness, Honours,3. Rich­es are but the Blessings of the Left-Hand. and Riches of ungodly Men together, in their highest Grandeur and Accom­plishments, that the World can give them; yet they are but the Blessings of the Left Hand, such as Wicked Men may have, and yet be Miserable to all Eternity. They are not Blest to them; they have not Christ with them. Oft­times they are got by Fraud, Robbery, and Oppression; by Grinding the Fa­ces of the Poor, by raising a Foundati­on to Build upon others Ruines. Some­times they decay Miserably, and are Con­sumed, they know not how, as Job men­tions, c. 20. 26. A Fire not Blown, shall Consume him, (i. e.) he shall be Consu­med insensibly, and se­cretly. Etsi ab hominibus non inji­ciantur in eum manus, divino ju­dicio Consumetur. Merc. Otherwise, they are snatcht away Sud­denly: So was the Rich Man (when he was Plotting, and Pro­jecting how to dispose of his Riches) took away Suddenly, Luk. 12. 20. And whenNon hoc levamen denique ae­rumnis datum est, videre Sal­tem & nosse quo pereant mal [...]. Sen in Agamem. Death Surprizeth a Man, then all his Thoughts vanish; all his Contri­vances, and Designs come to nothing. There are two dreadful Curses against Oppressors, and Extortioners: One is, [Page 109] Jer. 17. 11. As the Partridge sitteth on Egges, and Hatcheth them not; so he that getteth Riches, and not by Right, shall leave them in the midst of his Days, and at his End, shall be a Fool. The other Curse is, Hab. 2. 9. Wo to him that Coveteth an Evil Covetousness to his House, that he may set his Nest on High, that he may be Delivered from the Power of Evil: And Read, ver. 11. For the Stone shall Cry out of the Wall, and the Beam of the Tim­ber shall Answer it.

Fourthly, Wicked Men have a dread­ful4. Wick­ed Men have an Account to make for the abuse of their Riches. Account to make, for the abuse of their Riches, and outward Prosperity. Their Rioting, Luxury, Drunkenness, and Gluttony, will bring black Bills of Indictment against them, at the impar­tial Tribunal of Christ. Imprimis, So much precious Time, and great Sums of Money, Squandered away in Drin­king, Healthing, Carrowsing, oft-times Perverting the Order of Nature, by tur­ning Day into Night, and Night into Day. Item, So great a Patrimony spent in Gaming, and all sorts of Voluptuous­ness. Item, Great Revenues spent up­on Harlots, &c. When the general Au­dit comes, How Dreadful will the Con­dition be of great ungodly Persons? He that could Ride many Miles in his own [Page 110] Land; and he that on Earth, possessed Thousands of Gold and Silver, cannot for one Moment, Bribe Satan, nor abate the Flames of Hell. He that Persecu­ted others, and made them to Fly be­fore him, would be glad himself to Fly into a Hole, and wish that the Moun­tains, and Rocks would be so favoura­ble, as to hide him from the Wrath of the Lamb. Let the Living, and O! That the Living would lay to Heart, the Sacred Irony of the Wise Man, Eccles. 11. 9. Rejoyce Young Man, in thy Youth, and Walk in the Wayes of thy Heart, and in the Sight of thine Eyes, Qui voluptatibus indulget & Genio, cogitet sibi reddendam esse rationem coram Deo de om­nibus tum dictis tum factis su­is. Drus. but know thou, that for all these things, God will bring thee into Judgment. This, But, Stands like the Angel in the way with a drawn Sword,Jer. 20. 4. to Divert the presumptuous Carreer of Balaam. This But, if well Considered, would make a Sinner like Pashur, when his Name was changed into Magormis­sabib, make himself a Terror to himself. Dan. 5. 6. This, But, is like that F [...]and-Writing that Loosened the Joynts of Belshazar, amidst his Cups, and made His Knees Smite one against another. The Day of Judgment will set all Right, and then will be Pro­nounced an impartial Sentence; then all [Page 111] false Judgments will be revoked. SaintVeniet, veniet Dies, quando male ju­dicata re­judicabit Deus. Bern. Bernard saith, The Day will come when God will Judge over again, all those things that are Judged amiss. Upon all these Consi­derations, there's no cause of Envying the Prosperity of great ungodly Men.

I Proceed now to a Second Case, Con­cerning the Adversity,Case 2. Concerning the Ad­versity of the Godly. and manifold Afflicti­ons, and Sufferings of Godly Men; such asInfelicitatis est, adversa nesci­re: miserum te judico, quod non fuisti miser. Hieron. M. truly Fear God, are made a prey to Wicked Men, even the very Butt, whereat they Schoot their keenest Shafts of Malice and Ha­tred. The best of Men, oftentimes Drinks deep of the Cup of Affliction.Psal. 34. 19. Acts 14. 22. 2 Tim. 3. 12. John 16. 33. Many are the Afflictions of the Righteous. They enter into Heaven, Through many Tribulations: All that will live Godly in Christ Jesus must Suffer Persecution.

Christ hath foretold that his Children, should in the World meet with Tribu­lations, The Title of Psalm 22. is, Aije­leth Shahar (i. e.) The Hind of the Morn­ing Hunted, and Pursued. That Psalm, is a Prophesy of Christ's Sufferings, and upon a serious Comparing of it, with Mat. 27. we shall find this Chapter to be a perfect Commentary upon that Psalm.

But if we ask, How comes it to pass, Quest. that the Righteous, and Holy Ser­vants of God, Suffer such hard things, and meet with such great Sufferings in this World? I shall lay down an An­swer in these ensuing Particulars. Answ. 1 The Godly have not their Portion in this Life. Mich. 2. 7. 1 Pet. 5. 4. 1 Pet. 1. 4.

First, The Godly have a Portion pre­pared for them in a better Life. Here is not their Portion; here is not their Riches; Here is not their Rest. They have a brave Reversion, i. e. the King­dom of Heaven: That's Christ's Purchase, and the Saints Inheritance: This is a Crown of Glory, that Fadeth not away: This is an Inheritance Incorruptible and Undefiled, and that Fadeth not away, Reser­ved in Heaven, for all true Believers. When Anaxagoras was ask't, Hast thou [...]. no Care of thy Country? Yes (saith he) I have a great Care of my Country, and he Stretched out his Hand towards Heaven, implying that Heaven was his Country. The Godly have, as it were an Hell here in this World, by reason of Persecution, Ignominy, Dis­grace, and the Hearing, and Seeing the Abominations of Wicked Men: The Wicked have, as it were an Heaven in this World; (for so they Esteem their Bravery, and Jollity.) They are De­scribed in their Characters, Plal. 73. 5, 6, 7. [Page 113] They are not in Trouble as other Men: nei­ther are they Plagued like other Men. There­fore, Pride compasseth them about, as a Chain: Violence covereth them as a Gar­ment. Their Eyes stand out with Fatness: Stultae corum cogitationes nul­lis finibus possunt claudi aut coreceri. Quo enim plura af­fluant, eo Majora appetunt sub­inde. Cupiditates hominum sunt insatiabiles. Mollenus. they have more than Heart can wish. Now who of Un­derstanding, would En­vy such Men their Por­tion, which they Possess for a few days, and afterwards become Miserable unto all Eternity? A good Man said well (if it be well Interpreted) Give me Heavens Misery (i. e. Afflictions, Troubles, and Sufferings, which meet us in our Way to Heaven) And take thou Hells Happiness; i. e. the Pleasures, Profits, and Riches of this World; which is all the Heaven that Wicked Men shall have. Better to go with Lazarus full of Sores to Hea­ven, than with the Rich Glutton in all his Mirth and Jollity to Hell. The Con­templation of Heaven, and Meditation of the Glory that shall be Revealed, will Sweeten the most bitter Pill of Af­fliction.

Second, Whatsoever Afflictions God's 2. The Afflicti­ons of God's People are San­ctified. People Suffer, they are Sanctified unto them, by God's gracious Hand, and turn­ed unto their greater Good, as is evi­dent [Page 114] from Rom. 8. 28. There's no Ex­ception. All things; Be they Losses, Persecutions, Imprisonments, Exiles, e­ven the greatest Mischief that Men and Devils can contrive against God's Chil­dren; Yet all Shall work together Non dicit quod non accedat quicquam periculi, caeterum ad bonum cooperetur: hoc est quod ipsis periculis utatur ad bono­rum insidias, & calamitates su­stinentium probationem. Oc­cumen. for Good to them. By Afflictions God's Children are de­fecated, by being empti­ed from Vessel to Ves­sel, they are Rinsed and Cleansed; by being cast into the Fur­nace, their Dross is took away. He that ran a Sword into his Enemy, with an intention to Kill him, let out his Imposthume, and so against his will, sa­ved his Life. So wicked and violent Adversaries, may, against their will, do good to the Children of God: They may put them more and more upon searching their own Hearts, and upon more circumspect Walking. Carthage Emulating Rome, and Rome Emulating Carthage, both of them became mutual­ly more Industrious; likewise, more VVatchful, and more Valorous. But sure I am, that God so Orders the Suf­ferings of his People, as to make them gainers thereby. Although their Ene­mies intend nothing but Ruin, and De­struction [Page 115] to them, yet God brings much Good out of the Evil Designs of the vi­lest,Periissem nisi peri­issem. Themi­stocles. inveterate Enemies; so that Expe­rimentally, a Suffering Servant of God, can say, I had Perished, unless I had Peri­shed.

Third, The Afflictions, and greatest3. The Saints Afflicti­ons are but Mo­mentary. Sufferings, are but Momentary; for at the longest, they last but while they Live in this vale of Tears, in this present World; but the Mercies reserved for them, last to all Eternity.

There are grand Incouragements from Three choice Scriptures; one is, Isa. 54. 7, 8. For a small Moment, have I forsa­ken thee; but with great Mercies will I gather thee. In a little Wrath I hid my Face from thee, for a Moment; but with everlasting kindness will I have Mercy on thee, saith the Lord thy Redeemer. The other [...]. Puto hoc ipsum es­se quod Latini verbo Reor sig­nisicant, unde ratum dicitur quod certum ac firmum censeri debet; [...] vertimus pro c [...]gitare, reputare colligere, imputare. Beza. Scripture is, Rom. 8. 18. For I reckon that the Suf­ferings of this present time, is not worthy to be compared with the Glory which shall be revealed in us. A Third Scripture is, 2 Cor. 4. 17. For our light Affliction, which is but for a Moment, worketh for us, a far more exceeding, and Eternal weight of Glory. That Christian, [Page 116] who lives upon these Scriptures, and makes particular Application of them to his own Soul; he needs not fear the most boisterous Storms and Tempests;Act. 27. 1 [...]. Ejus est timere mortem, qui ad Christum nolit ire Cypr. no, not that Tempestuous Wind called Euroclydon. He that hath Interest in Christ, and is assured of God's Love, need not be afraid of Fiery Serpents, Sons of Anak, and Beasts of Ephesus; for there is more for him, than can be against him, Rom. 8. 31. What shall we say then to these things? If God be for us, who can be against us? Caesar comforted the Boat-man with this saying, Be of good [...]. Comfort, Thou carriest Caesar: Thus in a Storm, he cheared up the Boat-man; but how much greater ground of Incou­ragement is it in Afflictions, to have Christ's Presence, and the Consolations of his Spirit; these will hold up the Head above Water, and keep thee from Drowning, amidst all the Tossing of Waves, one following upon the Neck of another; even then will the Believer be safe, and secure from Danger.

A Third, and last Case, I shall men­tion,3. Case, How to behave ones self in Afflic­tions. is, How should the Children of God behave themselves, as to the Wick­eds Prosperity, and as to their own Ad­versity?

For Answer, I shall lay down Tw [...] Answ. [Page 117] Negatives. (1.) That those that fear God, ought not to Envy the vilest of Men. (2.) They ought not to act any Per­sonal Revenge against them. After I have proved these Negatives, I shall pro­duce, and prove several Affirmatives, as so many Remembrances, and Frontlets, which ought to be set before the Eyes of all good Men.

First, For the Negatives, The First1. Pro­pos. We ought not to envy Wicked Men. Mat. 27. 18. Act. 7. 9. Act. 13. 45. Gal. 5. 21. Prov. 27. 4. Proposition is, That Good Men in their greatest Sufferings, ought not to Envy Wicked Men: Envy is frequently For­bidden in the Word of God; particular­ly, Psal. 37. 1. Prov. 23. 17. Envy caused the Jews to Crucify Christ. En­vy moved the Patriarchs to sell Joseph into Egypt. Envy caused the unbelieving Jews to contradict Saint Paul's Doctrine. En­vy is one of the Deeds of the Flesh, It Slayeth the silly one; it's the cause of Confusion; who is able to stand be­fore it? And therefore, itsIpse Hercules, qui omni gene­r [...] monstrorum terras liberavit, non prius invidum debellare v [...] ­luit quam e [...]rebus humanis ex­emptum esset. Baud Orat. unbeseeming any Chri­stian to Envy the Great­ness, and Riches of the worst of Men. That old Mnason, and Eminent Servant of Christ, Mr. Dod, wished thus, I would (saith he) I were the worst Minister in England; not meaning that he himself would be worse [Page 118] than he was; but that all Ministers were better than he. Saint Augustine saith,Tolle in­vidiam & quod me­um est habes. Tolle in­vidiam & quod tu­um est e­go h [...]beo. August. in Psal. 136. Take away Envy, and what is mine you have; and take away Envy, and what is yours I have. Luther saith, That Envy­ous Men Feed upon the Dung of other Men.

They are like Flies that love to fasten upon Sores. Erasmus tells of one, who Collected all the lame defective Verses in Homer, and passed over all those that were Excellent. Parisiensis a learned Au­thor, and one of the most Ingenuity (that I know of) amongst his Party, brings in Gregory saying, That all the Poi­son in the old Serpent, is in the Sin of Envy, as if it had Emptied it self of its Poison, and Vomited it self in this Sin. Envy by some is called Serra animae, a Saw to Cut the Heart-strings Asunder. Envy caused the first Division, and Breach that ever was in the World; and that was between Cain and Abel; and wherefore was Cain so Envions against Abel, as to Slay him? The Apostle gives the Reason, 1 Joh. 3. 12. Because his own Works were Evil, and his Brothers Good. Let all Christians therefore be perswa­ded to lay aside all Envies: Why should any Envy any Man Tormented with the Gout, although he wear a Golden Slip­per? Why should a Man Envy a Mur­therer, [Page 119] therer, upon the Gallows, because he is Cloathed with Tissue, and Hanged in a Silken Halter? I have read a Story of a Souldier, who upon his March left his Colours, and Rob'd a Vineyard; whereupon he was Condemned to Dye, and as he was going to Execution, he fell to Eating a bunch of Grapes; where­upon saith one of his fellow-Souldiers, Doest not thou take Notice whither thou art going; and wilt thou now be Eating of Grapes? O, saith the Condemned Person, My Friend, Envy me not these Grapes, for they Cost me Dear! There's no cause of Envying Wicked Men their Pleasures, which are but Bitter-sweets. 2. Pro­pos. That Good Men ought not to act any personal revenge.

A Second Proposition is, That Good Men ought not to act any Personal Re­venge against those Wicked Men, who are their bitter Enemies, and such as are Inveterate and Implacable. None may presume to Rob God of his Prero­gative, nor wring the Sword of Justice out of his Hand. God hath said, Ven­geance is mine, I will Repay, saith the Lord, Rom. 12. 19. A place took out of Deut. 32. 35. It was the high CommendationNihil ob [...]ivisci solebat praeter in­jurias. of Julius Caesar, That he was wont to for­get nothing but Injuries. When a Phi­losopher was railed at, by a prating ma­licious Fellow, he caused his Servant to [Page 120] Light him Home, with a Candle and a Lanthorn. Remarkable is the Story of Doctor Cranmer Arch-Bishop of Can­terbury, in forgiving Injuries, even to Admiration of all; insomuch, as it be­came a Proverb. Do Bishop Cranmer an ill Turn, and you shall have him your Friend ever after. Christians should shew a generous Spirit in passing by Injuries, and recompencing Evil with Good. This is their Honour (as Solomon saith) For a Man to cease from Strife, Prov. 20. 3. And it's a Character of Discretion and Glory, both To defer Anger, and to pass over a Transgression, Prov. 19. 11. To render Good for Good, that's a Com­mon Civility, even amongst Heathens themselves: to render Evil for Good is Diabolical: But to render Good for E­vil, is well becoming a Christian. And by forgiving our Enemies, and doing Good to them, that do Evil to us, we Imitate the Example of Christ; Who when 1 Pet. 2. [...]. he was Reviled, Reviled not again; when he Suffered, he Threatned not. Christ Prayed for his Enemies, and so did Ste­phen; And so ought we to do. By Meekness, and Patience in Suffering, and by passing an Act of Oblivion for In­juries, we Heap Coals of Fire on the Heads of our Enemies, and we shall [Page 121] melt, and mollify them. For (as Bucer observes) He being ashamed by thy Kind­ness, will descend into Ille beneficentiâ pudefactus in sese descendet, [...]um enim ignis, quem ejus Conscient [...] accendi­sti, exuret in eo quicquid est erga te. Bucer. his own Heart; and then the Fire which thou hast Lightned in his Consci­ence, will burn up all Ma­lice against Thee, and Thou shalt Save him. Yet notwithstanding, a Christian ought to Study to forgive, and forget Injuries; hereby he is not prohibited any Appeal to Good and wholesome Laws; for Justice, when necessity and equity Compel there­unto;Rom. 13. 4. Rom. 13. 3. For the Magistrate beareth not the Sword in vain. And Rulers are not a Terrour to Good Works, but unto Evil. However, let all Christians follow the things that make for Peace, and evi­dence their patient, and meek Spirits, by overcoming the Evil of Anger, with the Goodness of Meekness, the Evil of Pride, with the Goodness of Humility, the Badness of Revenge, with the Good­ness of Forbearance, having before their Eyes, the Charge of the Apostle, Eph. 4. 32. And be ye kind one to another, ten­der Hearted, forgiving one another, as God for Christ's Sake hath forgiven you.

Thus I have shewed (Negatively) that Christians ought to avoid Envy and Re­venge; now it remains, that I should, [Page 122] Affirmatively, set down some particu­lar Duties, which ought to be reduced unto point of Practice, by the Suffe­ring, Afflicted Servants of God.

The First Duty is, to acknowledgeDuty 1. To ac­know­ledge the righ­teous dealings of God. the Righteous Dealings of God in eve­ry thing; so did the Church, Lam. 1. 18. The Lord is Righteous, for I have Rebelled against his Commandements. And Micah. 7. 9. I will bear the Indignation of the Lord; because I have Sinned against him. It's a great Fault in many, when they have suffered Wrong, to be over curi­ously, and restlesly Inquisitive, after se­cond Causes; and when they have found them out, to be Evil Instruments, do trouble themselves with angry querulous Language, and Repinings against them. By this means, a Christian adds Oyl to the Flame, and increaseth his Vexations and Troubles. Whereas, if a Christian could look at the Hand of God, and ac­knowledge his Proceedings to be Just, and Righteous altogether; How com­posedly, and quietly, should he bear up under Sufferings? Salvian hath an Ex­cellentQuis est causatio­nis locus? Quam liber aspera & adversa patiamur, minor a patimur quam meremur. Quod querimur, quod dure nobiscum agat Deus? Multo nos cum Deo durius a­gimus, Exacerbamus quippe Deum impuritatibus nostris, & ad pu­niendos nos tra [...]imus invitum. Salv. saying, What Cause is there of Com­plaining? [Page 123] Although we Suffer sharp and bitter things; yet we Suffer less than we deserve. Why do we complain that God Deals hardly with us? We Deal much more hardly with Him, because we provoke Him by our Impurities, and draw Him unwilling­ly to Punish us. David look't at the Hand of God, when Shimei reviled him; and so did Job, upon the Report of his great Losses: So must we under Af­flictions look at the first Cause, and acknowledge God's Righteous Dealings, and look unto the Meritorious Cause, and acknowledge that the Evil of our Doings, which we have Committed, have justly procured the Evil of Pu­nishment which we Suffer. Let's then cease from Murmuring, and resolve the Effect into the Cause, i. e. The Evil of Punishment which we Suffer, deser­vedly befalls us, for the Evil of Sin which we have Committed.

A Second Duty is, to Endeavour toDuty 2. To get a submis­sive Spi­rit. get a submissive, quiet, yielding Frame of Spirit; so did David, Psal. 39. 9. I was Dumb, I opened not my Mouth, because Thou didst it. The Wicked were a Sword to David, but he looked at that Sword, as Over-ruled, and Ordered by the Hand of God. This submissive Be­haviourPsal. 17. 13. Lam. 3. 29. is, a Putting our Mouths in the [Page 124] Dust, and a Keeping of Silence, when we are chastened by God, as Job was, c. 38. v. 2. Who is this that darkneth Counsel, by words without Knowledge? We should Answer with him, c. 40. v. 5. Once have I Spoken, but I will not Answer; yea twice, but I will Proceed no further. Job's Heart was Wrought over into a submissive Frame; and therefore, he elsewhere Pro­fesseth, as c. 42. 6. I abhor my self, and Repent in Dust and Ashes. Let's then Acquiesce, and rest Satisfy'd with God's Dispensations, and learn to Kiss the Rod that beats us: Where we are bid to Kiss the Son, least he be Angry, Psal. 2. 12. The Seventy render the Words, Kiss [...]. Versio 70. Discipline or Correction. Do not say I must Submit, for that's not enough (for God will make thee bend, or else break thee to Pieces) but say, I will Submit to a Wise God, whose Works are per­fect, and all his Ways are Just, and Righteous altogether.Duty 3. to prac­tise the divine Art of content­ment.

A Third Duty is, to Study, to Practise the Divine Art of Contentment. It's a [...]. Mystery to learn; And it's a Jewel of great Value, to him that is the Posses­sor of it. The Apostle got an habit of Contentment, by the Exercise of many Acts, Phil. 4. 11, 12. I have Learned in whatsoever State I am, therewith to be [Page 125] Content. I know how to be Abased, and I know how to Abound, e­very where, and in all Nunquam ergo fuit p [...]per. P [...] ­per enim, qui multa [...]p [...]t: [...] [...]um qui plurimis de [...]t [...]tur, se [...] qui pluribus inhi [...] p [...]pere [...] censeas, Divitem vero qui su [...] sorte contentus est. Lud. de Dieu. things; I am Instructed, both to be Full, and to be Hungry, both to A­bound, and to suffer Need. This Content­mentPraeclara est aequabilit [...]s in om­ni vitâ & idem se [...]per v [...]lt [...]s, eademq [...]e frons. Cic▪ o [...]. [...]. 1. is a gracious Frame of Spirit, where­by a Christian takesVir bonus est semper idem, & in omni [...]ctu par sibi. Se [...]. Complacency in God's Dispensations, in eve­ry Condition. Antisthenes desired of the Gods A great Boon, and that was to give him the Spirit of Socrates, and that was a composed, and contented Spirit, One, and the same in all Conditions. It is said of Cato, that no Man saw him to be Changed, though he Lived in a time, when there were many Changes. It's Observable, that when David Pen'd Psalm 57. he was in Adversity, he fled from Saul in the Cave; and the Title of that Psalm is, Al-taschith, Destroy not; Yet in his Adversity, he had resolved upon a fixed contented Spirit, ver. 7. My Heart is Fixed O God, my Heart is Fixed. And when he was in Prosperi­ty, he holds on the same Resolution, Psal. 108. 1. O God, my Heart is Fix­ed, [Page 126] I will Sing, and give Praise even with my Glory. His tongue (which was here­by meant his Glory) should be the Trum­peter of the Creators praise. Now a contented minde can bear losses better then other men. When God is pleased to bring down a mans condition, if then he bring the heart down, all's well. To bring thy mind to thy condition, and to look upon that Dimensum, or allowance given thee by God as sufficient, and to be thankful for it, this argueth a contented mind. Heathens highly extoll a conten­ted minde. Satis divitiarum erat, ni­hil amplius velle. Quintil. Declam. One saith, It's riches enough to desire no more. Another judgeth him an happy man, who is Beatus est presentibus, qua­liacunque sunt, contentus. Sen. de vita beata. content with what he hath at present. A third accounts him not an happy man, that Beatus est non qui habet quae cupit, sed qui non cupit quae non habet Asonius. hath what he desires, but him, who desires not what he hath not. Nature is con­tent with a little, Grace with less. It seems to be a riddle, which Hesiod the antient Poet propounds [...], i. e. Halfe is more then the whole. A lear­ned Commentator brings in the judg­ments of Plato and Aristotle interpreting that saying, to be understood of a mean moderate estate, or mediocrity. And the [Page 127] same Author concludes thus. To whom C [...]i pa­rum non est satis, [...]i nihil est satis, c [...]i quod satis est, non est sa­tis, [...]i ni­hil est sa­tis, Pe [...]er. in Ge [...]. 28. 20. a little is not enough, to him nothing is e­nough; And he that hath enough, and thinks he hath not enough, to him nothing is e­nough. The Patriarch Jacob did not beg great matters, onely bread to eat, and raiment to put on. He did not capitu­late for delicate food, nor gorgeous at­tire. And the Apostles commands, 1 Tim. 6. 8. Having food and rayment let us there­with be content, The expressions are Em­phatical. Three words I'le explain in the Text. 1. [...], not high feeding but such only as may nourish us, what's enough for nourishment to keep us alive should content us. Another word is [...] enough to cover our nakedness; no rich and costly apparrel is here meant. 3. The other word is [...], We should be contented and count them suf­ficient. This excellent Spirit of content­ment will help us to bear our burdens, and to undergo hardships with alacrity of Spirit.

4. Whatever thou fearest most to lose,Duty 4. Cast all upon God. and what thou desirest most to keep, cast them upon God, and trust God with them. What God is entrusted withal, is in the best and safest custody. Are thy burthens great? put in practice the Psalmists coun­sel, Psal. 55. 22. Cast thy burden upon the [Page 128] Lord, and he shall sustain thee: he shall ne­ver suffer the righteous to be moved. But are not the Righteous moved, and tost up and down, and chased to and fro, as the Partridge on the Mountaines? Yes, they are thus moved, and they are tost up and down with Storms and Tempests; but (as Calvin observeth on theQuia autem nihil miserius est, quam inter continuos aestus versari, finem tandem fore promittit, quia Deus passurus non sit, ut semper anxietati­bus obnoxij sint, vel pericu­lis & curis concutiantur; sed daturus sit tranquillum sta­tum. Calo. in Loc. place) that they shall not al­wayes be thus troubled, at last they shall have a quiet state. Are thy fears many, by reason of potent Adversa­ries? Jehu-like drive furi­ously, to whom, he that departeth from evil is made a prey. Re­member the Council of Christ, Math. 10. 28. Fear not them which kill the body but are not able to kill the soul: But rather fear him, which is able to destroy both Body and Soul in Hell.

The worst that men and Devils can do to the Saints is to deprive them of a tem­poral life only. Eternal life is out of their reach, none are able to deprive them of that life. Dogs may bark at the Moon, but they cannot bite it. The most mis­chievous Enemies cannot hinder Christ from communicating himself to his Chil­dren, nor them from enjoying Commu­nion with him.

But are thy cares great, insomuch as thou art bewildered, and knowest not how to wind thy self out?

Here's Counsel and Incouragement for thee, 1 Pet. 5. 7. Casting all your care up▪ on him, for he c [...]eth for you. The word is [...], The same word is once more mentio­ned,Omnem nostram curam conji­cer [...] de b [...]us in [...]eum, tum quia opem nobi [...] [...] potest u [...] [...] Deus, tum [...]uia curam nostrum gerit ut [...] Pater▪ [...] in Loc. Luke 19. 35. It's a th [...]owing a mans self upon God, a committing himself unto Gods disposing. Now when we can [...]ast our selves upon Go [...] Providence, rely upon his Wisdom [...] stay and depend upon his promises, and quietly wait for his Salvati [...], then even then amidst the most boysterous [...] and tempests, there wi [...] be a Serenity and quietness upon our Spirits.

CHAP. XII.

NOw in the last Place, to infer the Use and Application particularly unto all our Consciences; There are four Uses to be made of this Doctrine, [...]. For Reprehension, Exhortation, Ex­amination, and Consolation.

The first Use is for Reprehension and Ʋse 1 Of Re­prehen­sion. severe Redarg [...]ion, unto several sorts of Persons. Three of them [...]e single out, vi [...]. Unbelievers, Murmurers, and rash Censurers, who in an especiall manner come under the verge of this Repoof.

1. Here's matter of Reproof unto all1. Unbe­lievers. Unbelievers, who neither will trust God upon his threatnings, nor upon his pro­mises. These live by Sense, and not by Faith. They imitate those, who will part with nothing without Money in hand. When Creature-Comforts faile them, their Faith failes with them. Hence it comes to pass, that they traduce the Divine Providence with profane [...] King. [...]. 33. Jehoram, saying, Behold this evil is of the [Page 131] Lord, why should I wait for the Lord any longer? Now what's the reason that men are to seek for help and comfort under their greatest pressures, and know not how to get any help, but because they trust not God, they go to King Hos. 5. 13. Idololatr [...] a [...]xiliis bu [...]a [...]is confidu [...], sed h [...]c [...]ultum & Lepe eos fallunt. Nam quum Assyrius debebat [...] ipse incipie­hat vastare, & Historiae te­stantur, plerunque exter [...]s Reges [...] advocantes [...] Ta [...]mou. Jareb and to the Assyrian, i. e. They go to broken reeds, to outward means, which will no way help nor heal them. Job was of an Excellent Spirit, who would take a curse up­on himself, If he made Gold his Hope, or the fine Gold his Confidence, Job. 31. 24.

Not to stay in Generals. An Unbe­liever (who res [...] satisfied in his Unbe­lief) is no better than an Heathen, a Lyar, and a Thief. Such would fly in that Mans Face, that should call them by such Ignominious Names; and yet, so they are branded by the Word of God. 1. An Unbelie­ver is an Hea­then.

First, An Unbeliever is an Heathen, Mat. 6. 31, 32. Therefore take no Thought, s [...]ying, What shall we Eat, or what shall we Drink? or wherewithal shall we be Cloath­ [...]ed? For after all these things do the Gen­tiles Seek; for your Heavenly Father know­ [...]th, that ye have need of all these things.

Now, shall not Christians out-strip Pagans? Heathens pore only upon the present Life, and understand not any thing concerning a Life to come. What a shame is it for Christians to imitate Heathens? Salvian saith, It's the Guilt Minoris criminis reatus est, [...]egem ne­ [...]cire quam spe­rnere. Salv. lib. 4. of a less Crime, to be ignorant of the Law than to Despise it. Heathens, who know not Scripture, shall fare better, than knowing Christians, who abuse their Knowledge, and confute what they know, by the practice of a contrary Life, and Conversation.

Second, An Unbeliever is a Lyar, and2. An Unbelie­ver is a Lyar. puts a Lye upon God himself. To give a Man the Lye, is accounted a great af­front and indignity. But how much greater must it be, to give the Lye to the Great GOD of Heaven and Earth? as is plain from 1 Joh [...] 5. 10. He that believe [...] Quis non horr [...]at fidem▪ E [...]an­gelio derogare, in quo Deus [...]nice verax & fidelis vult ha­beri. Calv. not God, hath made [...] a Lyar, because he bel [...] ­veth not the Record, th [...] God gave of his Son. An Unbelieve [...] belyeth the Holy Gospel, and mal [...]es [...] in his account, no better than a Fable [...] and Christ no better than an Impo [...] O! How great then must this S [...] be?

Third, An Unbeliever is a Thief, and3. An Unbelie­ver is a Thief. a Robber. He (so far as in him lyeth) robbeth God of his Glory and Honour. We must distinguish (for prevention of Mistakes) of a twofold Glory, viz. Es­sential and declarative. It's imposible to Rob God of his Essential Glory: But an Unbeliever doth his utmost to Rob God of his Declarative Glory: For he distrusts God's Power, Wisdom, Mercy, and Truth; He calls all the Attributes of God into Question, and this is an in­terpretative Blasphemy, and a transcen­dent Affront, and indignity offered unto the Great GOD of Heaven and Earth. Could Pythagoras a Heathen Philosopher, so far prevail upon his Schollars, as his [...], what he said, was Authen­tick and Perswasive? And shall not the Word of Christ, who spake as never Man spake, even the words of Eternal Life, shall not these gain Credit and Obedi­ence?

But I proceed to reprove a Second 2. Mur­murers are Re­proved. Sort, who are Murmurers, complaining, and discontented Persons. They are so far from being thankful (as they ought to be) for what they have already Re­ceived; insomuch, that they Murmur swhich they ought not) for what they want. These entertain hard Thoughts [Page 134] of God; And when they are not Satis­fied, nor answered as soon as they call, they break forth into repinings, and dis­contented Language. So did the mur­muring Israelites smart for their Mur­murings, and became Spectacles of dread­ful Judgments. They were denied en­trance into the promised Land, Numb. 14. 29, 30. The Earth opened her Mouth and Swallowed Korah, Dathan, and A­biram. And the Psalmist gives the Rea­son of their overthrow in the Wilder­ness,Psal. 106. 25. because They Murmured in their Tents, and Hearkned not unto the Voice of the Lord. The Mischiefs of murmur­ing, and discontented Spirits are excee­ding great. I shall represent them in these ensuing Aggravations.

First, There is a great deal of Un­thankfulnessAggrav. 1. There is Un­thank­fulness in Murmu­ring. in a murmuring Spirit. It is the Lord's Mercy that we are not Con­sumed; because his Compassions fail not, We are yet Living Men; That we are not struck Dead in our Sins, is Mercy; and we have great cause of Thankfulness, that we are Living Men; Wherefore, then [...]am. 3. 39. should the Living Man complain? Yet we are on this side Hell and Eternity; and if we have less than Hell, it's more than we deserve. Unthankful and u [...] ­holy 2. Tin. 3. 2. are Ranked together. Unthank­fulness, [Page 135] is a Wicked Effect that comes from a murmuring Spirit. For though [...], Quibus nullum ju [...] est, nec [...]. Beza. many receive Mercies heaped, and va­rieties of Loving Kindnesses; Yet Mur­murers, account the Mercies which they Receive, as no Mercies, or very small things; because they have not what they would have. And thus Men lessen God's Mercies, and lightly Esteem of them; which is a very great Evil. Thus the Israelites accounted Manna but Light Bread. They were weary of it, and their Murmu­ring,Numb. 21. 5. They counted Ainsw. discovered their great Ingratitude. it▪ base, and vile in comparison with othe [...] Meats.

Secondly, Murmuring hinders the Pra­ctice2. Aggra. Murmu­ring hin­ders the Practice of Du­ties. of Duties. A Man Discontented, cannot set himself to pray Aright. When we Pray, we should acknowledge God's Soveraignty over us; and resign our wills to His disposal. But by Murmuring, we presume to Prescribe to God, and to be our own Carvers; and so undoe our Prayers. How can a discontented Man. reap Profit by a Sermon, when his Mind is Distracted, and roving in the utter­most parts of the Earth? How can a Man, that's dayly Murmuring, and Dis­contented, perform (as he ought to do) the Duties of his Relations, as a Hus­band, Father, Master, &c. when as his [Page 136] Spirit is Perplexed, and his Mind Tor­tured, like one upon a Rack? His Bread is his Gravel, his Bed, a Bed of Thorns; he hath a restless, and unquiet Spirit, which unfits him for every Duty.

Thirdly, Murmuring adds greater3. Aggra. Murmu­ring adds greater weight to Afflic­tions. Weight to any Affliction. If a Marri­ [...]er in a Storm will be froward, and angry at the Storm, and will not pull down his Sails; his discontented Hu­mour, may hazard the losing of the Ship: So a discontented Heart, is a froward Heart, and frets, and fumes, and swells with Pride, and will not yield; and therefore, the Affliction is much more Grievous, and Insupportable.

Fourthly and Lastly, A murmuring4. Aggra▪ Murmu­ring ends in a Curse. and discontented Spirit, terminates in a great Curse, Psal. 59. 15. Let them wan­der up and down for Meat, and Grudg if they be not Satisfied. This is an Imprecation, andCerte justo Dei judicio ad eum mo [...]um pun [...]untur tyrannorum sa­tellices, [...]iser [...]um [...]oppressores quibus bona p [...]perum per inju­riam ablat [...] impenduntur, ut o [...]es per calu [...]m a [...]q [...]isitas non d [...] obtineant: deinde ad [...]g [...]statem re [...]acti neminem inveniant qui [...] ­furientium Commisereatur; dig­ni qui [...]andem inhuma [...], quam itsi antea exercuerunt in imm [...]ritos, exp [...]riantur. Mu [...] ­cul. in Loc. Curse upon wicked Men, that if they be not Sa­tisfied, they shall Grudg. There is likewise, a Curse upon those that are not Content with their present Condition, Deut. 28. 67. In the Morn­ing thou shalt say, would [Page 137] God it were Even, and at Even thou shalt say, would God it were Morning. Nei­ther Evening nor Morning pleaseth a discontented Person. He is such as the Proverb saith) Who is neither contented, Full nor Fasting. There is a Curse like­wise (Deut. 28. 4.) upon thos [...] Who ser­ved not the Lord with Joyfulness, and with Gladness of Heart, for the abundance of all things. God would have his People serve him with Chearfulness. This was the Resolution of the Church, when she was in a low trembling Condition, Hab. 3. 17, 18. Although the Fig-Tree shall not Blossom, neither shall Fruit be in the Vine, the Labour of the Olive shall fail, and the Fields shall yield no Meat, the Flock shall be cut off from the Fold, and there shall be no Herd in the Stalls: Yet will I Rejoyce in the Lord, I will Joy in the God of my Salvation. None indeed have causeGaudi [...] propriu [...] est Pio­rum. Aug. of Joy, but God's Children. Joy (saith Augustin) Is only the Portion of the Godly. Away then with, and abandon all mur­muring, discontented Speeches. LabourRes se­vera est verum Gaudium. Seneca. to be Thankful, and a thankful Heart, is a contented Heart.

A Third Sort to be reproved, are Rash Censurers, who by their uncharitable3. Rash Censu­rers are Repro­ved. Censures, add more Weight to the Bur­dens, and more Afflictions to the Bonds [Page 138] of God's Afflicted Children. Every pro­phane Miscreant is [...]pt toƲ [...]ima est adversae fortunae sar­cina, quod dum miseris aliquod crimen effi [...]gitur, quae perferunt meruisse creduntur▪ Boeth▪ lib. 1. Pros. 4. de consol. Trample on them, that are already cast down, and reproach Sufferers, and censure them for the vilest of Men. They throw Dirt e­nough, hoping that some may Stick. But Christ gives a seasonable Caution, Luk. 13. 2. Suppose ye, that these Galileans were Sinners above all the Galileans, be­cause they Suffered such things? and ver. 4. Or those Eighteen, upon whom the Tower in Siloam fell, and Slew them; think ye, that they were Sinners above all Men that dwelt in Jerusalem? Christ puts them in mind of that necessary indispensable Du­ty of Repentance, ver. 5. I tell you, nay: but except ye Repent, ye shall all likewise Perish. Si ipsi nostri simus accusato­res, profic [...] nobis ad salutem; s [...] vero expectamus ut a Diabo­lo accusemur, accusatio illa no­bis cedit ad paenam. Origen Hom. 3. in Lev. If Censurers of others would reflect up­on themselves, and en­quire into their own Hearts, they would find work enough to busy themselves at Home, and take more heed, least they Condemn the Genera­tion of the Righteous. For every one toEx [...]o [...]squis­que justus esse incipit, ex quo sui Accusator Extiterit. Bern. de inter▪ Dom. c. 1. Accuse himself, is the way to mend.

Job's Friends were mistaken Excee­dingly, in Condemning him for Hy­pocrisy: Whereas Hypocrisy was not the cause of his Sufferings God had a Design to prove the Devil a Lyar, Wh [...] moved God against him. And likewise, God made Job a Probationer, and proved him, and refined him by Afflictions, and left him upon Record, as a mirror of Patience to Posterity. Had it not been for the exercise of Patience under Af­flictions, we had not injoyed that excel­lent Book of Job. But nothing more common, than to Brand the greatest Sufferers, for the greatest Sinners, to cen­sure them for Cast-awayes, and rejected of God. This is the gross mistake of Multitudes. We Read in the Gospel, when they brought a Man Born Blind to Christ, the Disciples asked him, Ma­ster, Who did Sin, this Man, or his Pa­rents, that he was Born Blind? Jesus An­swered, Neither hath this Man Sinned, nor his Parents; but that the Works of God should be made Manifest in him. Though he was a Sinner from the Womb, yet he did not Sin himself Blind. God did not inflict Blindness upon him for any particular Sin. Thus God, according to his Soveraign, and absolute Prerogative, may do what he pleaseth, and none [Page 140] [...] Question. In Affliction (as a Lear­nedSi ini­quitatis merita respiciat, nullum est adeo in­gens s [...] ­plicium, &c. Fe­rus in loc. Author observes) God either looks at Sin, or at his own Glory: If he look at Sin, no Affliction is so great, but we deservedly Suffer it. But oft-times, God only looks at his own Glory, and then he Afflicts not for Sin.

Now if it be thus Sinful to pass wrong, and uncharitable Censures upon God's Children in Affliction, How much more Sinful is it to Rejoyce in their Calami­ties? [...], i. e. a Rejoycing in others Sufferings, argueth a brutish, and a barbarous Spirit; even as bad as the Spirit of a Tyger, or the Bowels of an Estrich. Thus David was troubled withPsal. 70. [...]. such inhuman Enemies, who desired his Hurt, and Cried, Aha, Aha. They Rejoyced in any Evil that befel him. They Insulted over him in his Afflicti­ons,Malo meo gau­dentes di­cunt de me euge, euge. Jan. in loc. and (as Jansenius observes) shewed Acclamations of Joy. Now such there are, who (as Solomon saith) Rejoyce to do Evil, Prov. 21. 4. They Sleep not, ex­cept they have done Mischief, and their Sleep is taken away, unless they cause some to Fall. These are the Persons, who like the Devil, are most pleas'd, when they have done most Mischief; and are most Joyful, when they hear of the Sor­rows, and Afflictions of God's Children. [Page 141] To such, I will relate a Story of Stephen Vid. Fox Acts and Monu. Queen Maries Days [...]. 3. Gardiner, Bishop of Winchester, who had provided a great Feast to Entertain his Acquaintance that Day, that Bishop Rid [...] [...]y, and Bishop Latimer were to be Burnt▪ but he would not sit down to Dinner, till a Messenger late in the Afternoon, brought word of their Burning; then he went merrily to Dinner with his Guests. But behold, the Hand of God was upon him at Dinner, and he was Carried from Table; his Tongue was Swoln, and a dreadful Disease called Miserer mei, seized on him; he Dyed of that remarkable Sickness, and in his Sickness he Confessed, That he Denied Christ with Peter; but he did not Repent with Peter.

Let such Stories be a Warning-Piece to all such, who Rejoyce in the Suffe­rings of God's Children. God Professeth, that he was sorely displeased, with such as help forward his Peoples Afflictions, Zeph 1. 15. Although God chastise his dea­rest Children (for they may be Sub ira, yet they are not Filii irae) yet God will not [...] them. He chastiseth his own People with the Rods of Men; but the Wicked he will Chastise with Scorpi­ons. What the Godly Suffer, is only a Fatherly Correction, a Judgment of [Page 142] Chastisement: They are Chastised in Mea­sure and Mercy, and for a Moment, and shall escape Eternal Punishments; But the Corrections of the Wicked, are Judg­ments of Revenge, part of Payment of a greater Sum, as an earnest Penny of the Flames of Hell Fire, which the Wicked, and all that forget God, shall Endure, Easeless, Endless, and Remedi­less.Isa. 28. 22. Wherefore, Be ye not Mockers, least your Bands be made Strong: Scorn not, Jeer not; neither any whit undervalue any Afflicted Servants of God: of all o­thers, there's least hope of Reforming such Vile, and Abominable Persons, who make God's Children their Langhing-stoch, and Subjects of Derision. The same Doom may be Applicable to them, with those mentioned, 1 Pet. 2. 3. Whose Judg­ment now of a long time Lingreth not, and their Damnation Slumbreth not.

CHAP. XIII.

I Come now to a Second Use, which it for Exhortation, that from the Consideration of God's All-Sufficiency, we would endeavour quietly to stay, re­pose, and establish our Spirits. In pur­suance of this Exhortation, some Mo­tives or Perswasives are to be Urged: some Impediments to be removed, and some Duties to be Practised.

First, For Motives or Perswasives, to this grand Duty of reposing our Strength, and Confidence in God's All-Sufficiency, take these following.

First, There's an Insufficiency, andMot. 1. There's Insuffi­ciency in all Crea­tures. utter Impotency in all the Creatures in the Universe. If you make an Extract of the choisest, and most admired Crea­ture-Comforts; they cannot give any rea [...], and solid Satisfaction. They are in their best Estate, Vanity, and Vexati [...] Eccles. 2. 11. Isa. 55. 2. Eccles. 1. 8. on of Spirit; and no way able to satisfy an Immortal Soul. The Eye is not sa­tisfied [Page 144] with Seeing, nor the Ear filled with Hearing. The Heart of Man is Trian­gular, and the World is a Circle, and it's imposible for a Circle to fill a Tri­angle. Take all the Melodious Musick to tickle the Ear, and all the gaudy Pageants to please the Eye, and all the admirable Fancies, Contrivances, and Imaginations, to affect the Heart; yet upon a serious deliberate Review, there's Vanity, Insufficiency, and Dissatisfacti­on in them all. The desire is Insatiate, crying out with the Horse-leeches Daugh­ter, Give, give. When Men are upon their Sick-beds, and Tormented with great Pains, What help can Riches af­ford? When Men are troubled in Con­science, & the Guilt of Sin flies in the Sin­ners Face, Multo difficilius est consci­entean afflictum consolari quam Mortuos texcitare. Luth. in Gen. What can the Pomp and Riches of the World do, to quiet and settle the Spi­rit? A Man may as soon hoard up the Graces of Faith, Love, Patience, and such like in his Coffer, as satisfy his Soul with Gold and Silver. The Soul is Immaterial and Infinite; the things of the World are Material and Finite, and between Material and Im­material, Finite and Infinite, there holds no Rule of Proportion.

Secondly, Confider, whatsoever isMot. 2. All thats Good, is deriva­tive from God. Good, Amiable, and Desirable in any of the best Creatures, it is derivative, and borrowed from the Creator. Crea­tures are, when compared to God, not so much as the Dust to the Ballance, nor so much as a Ray to the Sun, or a Drop to the Ocean. God is not only Eminently Good and All-Sufficient, but Exclusively; for he admits no Competitors, nor Corri­vals with him. God is a Fountain ope­ned,Zach. 13. 1. Jer. 2. 13. and a Fountain of Living Waters. An inexhausted Fountain, which never fails, nor can be drawn dry. Creatures are oftimes Pits without Water, and what Water they have at any time, it's borrowed elsewhere. But the Spring never fails. The Fountain of Grace and Mercy, is a Well of living Water, Spring­ing up unto Eternal Life.

Thirdly, God is infinitely Excellent,Mot. 3. God is in­finitely Excel­lent. absolutely perfect, and what he doth is Compleat, and every way Perfect, Ec­cles. 3. 14. I know that whatsoever God doth, it shall be for Ever; nothing can be put to it, nor any thing taken from it, and God doth it, that Men should fear before him.

It's ordinary amongst Creatures, for one Artificer to mend the Work of a­nother; because one Man hath more [Page 146] Dexterity and Sagacity, in managing his Trade, than another. Every one hath not Arrived to the Skill of Beza­liel and Aholiab, who were filled with Wisdom from God. Nothing more com­mon, than for one to find fault with anothers Work. And many Eyes may See Plus vi­dent oculi quam o­culus. more than one. It's not unusual for the self-same Man to mend his own Work, for One day may learn of another. But allPosteri­or dies est prioris discipu­ [...]u [...]. God's Ways are absolutely Perfect. And God alone is able to perswade the Heart, to Acquiesce, and rest satisfied in him alone. Whereas no Creature-comfort can quiet the Heart, and remove all dis­contents. The want of a bended Knee more vexed, and displeased Haman, than all his Court-Favours, and Promotions pleased him, Om­nia haec non ha­bent pretium, valorem, dignitatem apud me. Lud. de Dieu. Esth. 5. 13. Yet all this a­vaileth me nothing, so long as I see Mor­decai the Jew, sitting at the King's Gate.

Fourthly, God is an Universal GoodMot. 4. God is an Univer­sal Good. at all times, in all Cases, Places, and in all Conditions. Creatures at the best, are but particular Goods, and serve for use only, in some particular Cases, and in others, are not useful, nor helpful at all. For Instance; Fire, and Cloaths warm the Body, but cannot satisfy Hun­ger, [Page 147] nor quench the Thirst; Friends may be willing to help, but are absent, and cannot convey help, or if they be present, they may not be able. They cannot help a Man to Health in Sick­ness, nor to Riches in Poverty, nor to Peace in a time of War. But God is e­very where, by the Ubiquity of his Pre­sence, and alwayes able to help. All Creatures are at God's Command. All Cattle on a Thousand Mountains are at God's Disposal. In all Conditions, Wants and Distresses, Supplies, Helps and Re­lief come from God. It hath pleased the Father, that in Christ should all Fulness dwell, Col. 1. 19.

There's Fulness of Wisdom to Coun­sel, of Power to Defend, of Mercy to Pardon, of Righteousness to Justify, ofHabet omnia qui habet pos­sidentem omnia. August. Holiness to Sanctify, of Grace here, and of Glory hereafter. Now He hath all, who hath Interest in him, who Possesseth all.

Fifthly, God is an Eternal Good. HisMot. 5. God is an Eternal Good. Jer. 31. 3. Ps. 130. [...]. 2 Sam. 23. 5. Inter pe­ritura vi­vimus. Sen. Love is Everlasting, his Mercy Endureth for Ever, his Covenant Everlasting. No Creature in the Universe, is of any long Continuance. Time is short, and Riches are but for a short time. Health, Peace, Friendship, Relations, dearest and nea­rest are Transient, and of short Conti­nuance. [Page 148] It's to be Observed, when So­lomon Breve est quod delectat, aeternum quod cru­ciat▪ Bel­lar. de Con­temptu mun [...]i. reckons a time for several Purpo­ses and Conditions, Eccles. 3. 1, 2, 3. &c. He Mentions no time to Live. Orimur, morimur. From our Cradle to our Grav [...], there's one continued progressive Motion. There's something cutting at the Root, and hastening us each Moment to our Grave. Where then shall we Rest, and confidently Secure our [...]elves? We must Ascend from Earth to Heaven, from Transient and Fading Creatures, to an Eternal and Unchangeable God. No rest for Noah's Dove, till She was took into the Ark; no rest nor acquiescence for a Christian, butIn omnibus quae percurro non invenio tutum locum animae meae nisi in te, quo colligantur sparsa mea, nec a te quicquam rece­dat ex me. Aug. confes. l. 10. in God. Whereever I go (saith Augustin) I find no Safety, but in Thee. Let's then have continual Re­course unto God. In his Presence there is fulness of Joy, and at his Right Hand, there are Pleasures for Evermore. With­al Holy Greediness, and unwearied Pains, let us pursue the Wayes of Wisdom: There's a great Incouragement, Prov. 8. 18. Riches and Honours are with me; yea, durable Riches and Righteousness. Other Riches, which the World in­joyes; if God be not there amongst them, what are they else but Pover­ty. [Page 149] Omnis mihi copi­a quae De­us meus non est, e­gestas est. Aug. Confes. l. 13. Col. 3. 2. A Painter said, Pingo Aeternitati. I am sure, a Christian ought to have Eternity in his frequent, and deliberate Thoughts, and to Labour to get his Heart weaned, from things Transient, and fixt upon things Permanent, to Set his Affections on things above, and not on things below.

Sixthly and Lastly, Consider, If we be­lieveMot. 6. We shall Speed the worse, if we do not de­pend up­on God's All Suffi­ciency. not God's All▪ Sufficiency, nor depend upon his Power, and Goodness, and Wis­dom, for Provision Supplies, and Assistan­ces, but betake our selves to any Creature, we shall speed the worse. To our Pe­ril be it: For to leave God's Way, and to follow a devised Way of our own; to leave a Fountain, and to repair to a Cystern, is the High-Way that leadeth to our own Ruin, and utter Destructi­on. Who ever Prospered by any indi­rect, irregular Way? For any to make haste out of a Trouble, and through Im­patience betake themselves to wrong Re­medies, as by lying, dissembling, and rendring Evil for Evil; this is a Reme­dy worse than the Disease; this is to throw away the Plaister, before the So [...]e be Healed, and a ready means to cause the Wound to Bleed afresh, and renew the Pain. For Instance, Abraham and Isaac, both Sinned greatly in Denying [Page 150] their Wives, and thereby they expo­sed themselves to great Temptations: Jacob compassed a Blessing by indirect means; though now he obtained the Blessing, yet he met with variety of Af­flictions; he was an Exile Twenty Years, for fear of his Brother Esau; he endu­red a rigorous Servitude under his Uncle Laban, and many Domestick Crosses he met with amongst his own Children. Some in their Straights, betake themselves to a broken Refuge of Lyes; But ob­serve the Judgment Isa. 28. 17. The Hail shall sweep away the Refuge of Lyes, and the Waters shall overflow the hiding Place. Others in Extremity, betake themselves to Carnal Compliance with Men; they even commit Idolatry with them, like the Antient Persians, who Worshipped the Rising Sun. The Charge of the Apostle, is, 1 Cor. 7. 23.Mentes ve [...]tras libe [...] [...]ma [...] ha­bete, neque eas unquam aut be­ris vestris, aut ullis hominibus subijcite; sed soli Christo a quo empti estis▪ c [...]r quum servipis, ne existimate vos hominun, sed scitote vos solius Christi▪ esse servos. Lu [...] de Die [...]. Ye are bought with a Price, be not ye the Servants of Men. And the Apostle Professeth his Integrity, and Resolution against Men pleasing, Gal. 1. 10. Do I seek to Please Men? For if I plea­sed Men, I should not be the Servant of Christ. And such as trust in Men, are under a dreadful Curse, Jer. 17. 5. [Page 151] Thus saith the Lord, Cursed be the Man that trusteth in Man, and maketh Flesh his Arm, and whose Heart departeth from the Living God. What said Saul to the Benjamites, Will the Son of Jesse give you Fields and Vineyards, and make you Captains of Thousands? So say I, Will any thing under the Sun give you any real lasting Comfort? Will any Earthly thing help you in a Day of God's Wrath, then especially, when a Guilty Conscience flies in thy Face? Will thy Riches and Greatness carry thee beyond this Life; and lead thee to Eternity? Upon Experience we shall find that we are disappointed, and crost most, when we expect most; How was David crost in his Beautiful Son Abso­lom? And how was he crost in his Dar­ling Adonijah, whom he never once re­proved? When Judas had most need of a Word of Counsel and Comfort, then he was Answered by the High Priests, after a slight and careless man­ner,Ad mo­dum Cai­ni loquun­tur, ve­ra proge­nies Cai­ni. Grot. Mat. 27. 4. And they said, What is that to us? See thou to that. Absolom had never so much need of his Mule, as when his Head was caught under the Thickets of an Oak; but then his Mule went from under him, and left him Hanging between Heaven and Earth, [Page 152] a ready Mark for the next Enemy that came, to thrust him through, as Joab did. Mephibosheth had never more need of Ziba's Service, than at that time, when David fled from Absolom (and Me­phibosheth that true Hearted Loyal Sub­ject, had a willing mind to wait on the King; but could not for want of Legs) yet then Ziba raised a notorious Lye against Mephibosheth, and accused him falsly, who was a faithfuller Subject, than his Accuser. Let all these Con­siderations ingage us to trust God, and distrust Creatures; and to this purpose, I shall remove some Impediments, or Obstacles, which hinder our trusting, and depending on God.

CHAP. XIIII.

FOr Discovering of those Impediments, which hinder us from trusting in God, and Believing his All-Sufficiency, and staying thereon, there are several Sins which might be named, Impatience, Murmuring, Unbelief, &c. But these having been mentioned before, I shall mention Two grand Impediments or Obstacles, viz. Covetousness and Hypo­crisy. That I name Covetousness, none will wonder; but that I name Hypocri­sy may be more Scrupled; The Reason is, because a deceitful false Heart, is rea­dy to trust any thing or person, soo­ner than God.

First, Then Covetousness is a great1. Im­pedi­ment is Cove­tousness. hinderance of trusting in God: This Sin of Covetousness (as far as I observe) is no where in Scripture charged upon any of the Saints; though many other Sins are charged on them; yet I find [Page 154] not this Sin in particular, charged on them (though none can say his Heart is clear, more or less from this Sin:) Judas betrayed Christ for Thirty Pieces of Silver. The Covetous [...]ess of the Ga­d [...]rens caused them to prefer their SwineMark 10. 22. before a Saviour: The Young Rich Ru­ler preferred Treasures on Earth, before2 Tim. 4. 10. Treasures in Heaven. Too much Love of the World, caused Demas to turn A­postate. Lather had a Spirit above theHem Germana ista bestia non curat [...]urum; valde protesta­tus sum [...]e [...]lle sic satiari ab [...]o. Melch. Adam in vita Lu­theri. World; he profest that he never found his Heart inclined to Covetousness, In­somuch as when Preferment was to be offered to him, to stop his Mouth, his very Enemies confest that he loved not Gold. And he profest That he would not be put off with outward things. That Noble Italian, Marquess Galea [...]ius Carac­ciolus left his Marquessdom, his Relati­ons, and Honours for Christ, and left this Heroical Speech upon Record to Posterity, worthy to be Wrote with a Pen of Iron, and with the point of a Diamond, viz. Cursed be that Man, that prefers all the Gold and Silver in the World, before one days Communion with Jesus Christ. Preferments, Riches, and Ho­nours could not prevail with Learned Basil, that Worthy Father; he bad of­fer such things to Children; such things [Page 155] were beneath his Cognizance.

How frequently doth the Holy Scrip­tures note this Sin of Covetousness, with a Brand of Infamy. Covetousness is the Root of all Evil. It's called there, the1 Tim [...]. 10. Love of Mony: Two Words the Scrip­ture useth to express Covetousness by; one is [...], the other is [...], and both are in Name and Nature stark naught; for Covetousness is Idolatry;Col. 3. 5. it's a Fruit of a naughty Heart, andMark. 7. 22. joyn'd with bad Company, as Theft, Malice, and what not. It's so abomina­ble a Sin, as not worthy of naming.

Nothing, saith a Heathen, argueth Ni [...] est tam angusti tamque parvi a­nimi, quam [...] ­mare di­vitias. Cic. more, a narrow and low Spirit, than Co­vetousness. When Men are fast Glued, and Riverted to the World, they believe not the Omnipotency, and the All-Suf­ficiency of God, because they have made choice of another God, even Mam­mon.

And whither will not Covetousness drive a Man, and to what will not Co­vetousness tempt a Man? A Man that alloweth himself in this Sin, will Spin a Thred thinner and thinner, till it and his Conscience break both together: he will find out new coyn'd Distinctions, Apologies, Subterfuges, Evasions, and what not to baffle the Truth, and his [Page 156] own Conscience. It's Christ's Caution,Luke 12. 15. Take heed, and beware of Covetousness. And Bishop Latimer, that Eminent Mar­tyr, would frequently Inculcate this Cau­tion, Beware of Covetousness, For when the Devil, and a Mans own Corrupti­ons meet with a Heart greedy of Gain, What Wickedness will be left Unat­tempted? Hence it comes to pass, that Multitudes will not believe God, nor rely upon His All-Sufficiency, because they Love the World too well; and the Love of the World justles out the Love of God. It was an excellent saying of an antient Experimental Divine, Where Sin Mr. Green­ham. Cujus a­nima in oculis ejus est preti­osa, in ejus oculis Mundus est parvus Buxtor. Floril. sits light, the World sits heavy; and where the World sits light, Sin sits heavy. Where­fore let the Apostles Charge leave deep Impressions upon our Consciences, 1 Joh. 2. 15. Love not the World, neither the things that are in the World; If any Man Love the World, the Love of the Father is not in him.

A Second Impediment, is Hypocrisie; 2. Impe­diment Hypocri­sy. and this is a Reason, why so many di­strust God, because they deal Hypocriti­cally, and have divided Hearts, partly for God, and partly for Mammon. The Heart is Naught, and keeps Reserves for that Profit; the other Interest, and Car­nal [Page 157] Advantage. Many braid of the Strumpet, who would have the Child divi­ded: So they will divide in Duties and Commands. This Hypocritical, Deceit­ful Spirit, keeps multitudes from Trust­ing and Depending on God's All-suffici­ency. Ananias and Saphira would not Trust God; they feared, that some Po­verty might befal them: And therefore, they made a Defalcation from the Price,Act. 5. 3. and used Hypocritical Jugglings.

No Hypocrite can trust God; for he acts all for Self-Interest, and turns like a Weather-Cock with the Wind, and strives to swim with the Stream. It's a Sincere Heart alone, that can cast it self upon God, and can venture all upon his Promises. He it is, who alone will trust God with all that he hath; for he knoweth, that God is infinitely nearer and dearer to him, than all the World besides. This Consideration comforted Hezekiah upon his Bed of Sickness. 2 King. 20. 3. I beseech thee Lord, remember now, how I have walked before thee in Truth, and with a perfect Heart; and have done that, which is Good in thy Sight. A Heart divided between God, and the World, between Christ, and Anti-christ, will ne­ver stick close to God, in a Time of Ad­versity. A Rotten, Hypocritial Heart, [Page 158] will not Suffer for Christ: A Hypocrite will not willingly bear a Scorn, or Word of Reproach for Christ; much less, will he Fry at a Stake. The Lord thus ex­postulateth the Case: Jer. 12. 5. If thou hast run with the Foot-Men, and they have wearyed thee; then, How canst thou contend with Horses? And if in the Land of Peace, wherein thou trustedst, they have wearyed thee; then, How wilt thou do in the Swel­ling of Jordan?

Bilney the Martyr, made Assay first,Acts & Mon. in Q. Mar. Dayes, Vol. 3. to try how he could bear the Burning of his Finger; because he expected, (which came to pass afterwards) that his whole Body should be Burned. But an Hypo­criteTimeo, ne animam perdas, qui capil­lum non perdes. Aug. in Psal. 96. will lose neither Finger nor Body, neither Life nor Limbs, for Christ. So far he will pretend for Christ, as his In­terest is concerned, for the Loaves; (as many follow Christ) for Preferment and Promotion, in Halcyon-Dayes of Peace and Tranquillity: But when Religion is Contemned, and the Professors are Per­secuted, a Hypocrite takes Offence; he makes the worst Choice, To Video te post hu­jus pl [...]goe tuae horrend [...]m miseriam ad interitum tuum hanc impietatis sequi vel­le perniciem. Hieronym in Loc. choose Sin, Job 36. 21. rather than Affliction; and rather to sleep in a whole Skin, than a whole Consci­ence.

None more Odious to God and Man, than a Hypocrite; for God, and Good Men hate him, because he is no better, and is not so good as he seems to be: And Wicked Men hate him, because he pretends to any Goodness at all. Not­withstanding many Failings▪ Sincerity is that which will stand us in stead, when we come to dye. A Reverend Minister, when he came to dye, said; I have a Mr. Giles Workman, a Mini­ster in Glocester­shire. 2 Chron. 15. 17. little Sincerity, and that's all that comforts me. Asa had many Failings; yet it's said of him; i. e. Af­firmo op­timâ con­scientiâ, me nec corrum­pere Do­ctrinam, nec [...]t [...]te flectere ad cujusque affectus, ne [...]e privat [...] ulli cupiditati ser­vire. Melancthon in loc. Nevertheless, the Heart of Asa was Perfect all his Dayes. This is the Cause of the Saint's Rejoycing: 2 Cor. 1. 12. For our Rejoycing is this, the Te­stimony of our Consciences, That in Simpli­city, and Godly Sincerity, not with Fleshly Wisdom, but by the Grace of God, we have had our Conversation in the World.

A Heathen could commend Plainness, and Simple-Dealing, as most agreeing [...]o the Nature of Man: So saith Tully; Quod verum, simplex, sincerumque sit, id est na­turae Hominis aptissimum. Much more should a Christian embrace Sincerity, as knowing it to be that which God re­quireth, and so highly esteemeth of.

If then we desire to trust God in all Conditions, let's labour for a Sincere and Single Heart, and abhor and hate Hy­pocrisy with a perfect Hatred: For a Hypocrite will never hold out in any Duty; he will not believe, when Sense Fails him: He will not pray alwayes; he will not hold on in the Profession of Religion, farther than may consist with his own Secret Designs, and Self-Inte­rests.

CHAP. XV.

HAving laid down several Motives, and removed some Impediments; for a Close of this Use, here are several Du­ties, as Helps to stay our Selves, and rely upon God, necessary to be Practi­sed.

The First Duty is, To Live by Faith. 1. Duty, To Live by Faith. There's no Life like to this: All other [Page 161] Lives; (in Comparison of this) are no better than sharking, shifting Lives.

Epaminonda [...], that great Theban-Com­mander, after a great Overthrow, ask't, Whether his Buckler was safe? A great Man of our Nation, in the Time of his Sufferings, ask't, Whether his Honour was safe? Now, the Buckler, and Honour of a Christian; is the Life of Faith. Faith is a Shield and a Buckler, a Stay and a Staff in the greatest Afflictions. When Sense▪ and Reason fails, and Men are e­ven at their Wits ends, then is the Time for Faith to act on Promises; then is the Time to live the Life of Faith; and to strive, that Faith and Patience may hold out.

It is storyed of Cynagirus, That whenJustin. he was thrown over Ship-board, then he held by his Hands; and when one Hand was cut off, he held by the other; and when that was likewise cut off, he held by his Teeth; and (as the Historian saith) Instar rabidae ferae, morsu navem detinuit. Thus a true Believer will not let go his Hold; he will not be beaten from his Strong-hold. The Promises are as so many Fort-Royals to a Believer; wherefore, he is resolved to stand▪ his Ground, and lay fast hold on the Promi­ses. Though he be beaten off several [Page 162] Holds, and deprived of several Helps, and disappointed of his Expectations; yet heHeb. 10. 35. is resolved, not to let go his Confidence in God.

Here then consists the Life of Faith in an Eminent way; when the Oyl fails in the Cruse, and the Meal in the Bar­rel, then to depend upon God's All-suf­ficiency, and trust God upon his Word, though Sense and Reason fail. And such a Man, who acts Faith on Promises, ap­plyeth himself to all good Means; heFides Maxima, & Heroi­ [...]a opera­tur. Lut. in Gen. 29. will not tempt God, by Negligence and Sloathfulness; presuming of Supplies, without the Use of lawful Means. But as the Antients held the Plow, and Prayed; so a Believer will be diligent in his Calling, seek God by Prayer, ex­ercise Faith and Patience.

This is the most excellent Life in all the World: The Apostles experimented it; Gal. 2. 20. The Life which I live in the Flesh, I live by the Faith of the Son of God. The Life of a Believer, is a None­such, without a Parallel; there is none like to it. Some live by their Lands, some by their Trades, some by their Wits and Shifts; not one of these Lives will hold out, when a Storm comes.

Wherefore, let us labour to live that Life, which will hold out amidst the grea­test [Page 163] Sufferings, and support us against the sorest Burthens, either Imminent or Incumbent upon us. This Grace of Faith is not an Herb that groweth in our Gar­dens: It is a Plant of our Heavenly Fa­ther's Plantation; it's the Gift of God.

There are Three sorts of Faith; viz. Eph. 2. 8. Phil. 1. 29. [...]. Fidem ip­sam nobis exigit Deus, & non inve­nit quod exigit, ni­si dederit quod in­veniat. August. A General Assenting-Faith; A Special Re­sting-Faith; and, A Particular Applying-Faith: We must joyn all these toge­ther; for we have need of all. i. e. We must trust God upon his Word, because he hath said it: We must Assent unto the Truth of his Word. Thus did Da­vid trust God upon his Psal. 119. 42. Numb. 23. 19. Word. Whe­ther God threatens Judgments, or pro­miseth Mercy, we must believe his Word to be True. Balaam himself, though a Mercenary-Prophet, gives a true Atte­station; viz. God is not a Man, that he should Lie; neither the Son of Man, that he should Repent: Hath he said it, and shall he not do it? Or, Hath he spo­ken, and shall he not make it good?

2. There is a Special Resting-Faith, which is called a Faith of Adherence, or Recumbence; when we rely, and stay our selves upon God, and will not part with any one of his Promises. The People, when Rabshakeh Railed, Rested themselves 2 Chron. 32. 8. on the Words of Hezekiah. All Rabshakeh's [Page 164] Railing Speeches, could not batter down Jerusalems Walls, nor drive back Heze­kiah, and his People, from Trusting and Relying on God. Thus Job did act sin­gularly, and resolvedly: Job 13. 15. Though he Slay me, yet will I Trust in Him.

There's a Third sort of Faith, which is a Particular Applying-Faith. Thus did Thomas acknowledge Christ, in particu­lar, in those words; My Lord, and my John 20. 28. God: And St. Paul professeth; Christ hath loved me, and given himself for me. Gal. 2. 20. A Believer will apply the Promises to himself by Faith: And though, under some Desertion, he is afraid to apply Christ to himself; yet he applyeth himself to Christ, begging his Counsel, and his Wis­dom to direct, and his Consolations to re­vive him.

Christ is All in All, to the true Belie­ver: Christ is the Way, the Truth, and the Life. Whereupon St. Bernard gives a choice Exposition: We (saith he) will Nos se­quemur [...]e, perte, ad te: quia tues via, veri­tas, & vi­ta: via in exemplo, veritas in promisso, vita in praemio. Bern. Serm. 2. de Ascen. Do­mini. follow Thee, by Thee, unto Thee; because Thou art the Way, the Truth, and the Life: Thou art the Way in Example, the Truth in Promises, the Life in Re­ward.

A Second Duty is, To set the Spirit of Pray­er Duty 2. To set▪ the Spi­rit of Prayer a working. a working. To pray by the Spirit, is the Property only of a Gracious Spirit: For the Spirit of Grace and Supplication, are joyn'd together, Zech. 12. 10. That we may know, wherein the Spirit of Pray­er consists, we have it set forth; Rom. 8. 26. With Groanings, which cannot be ut­tered. By the Spirit of Adoption, cry­ing Abba, Father, Gal. 4. 6. Rom. 8. 15.1 Sam. 1. 15. by Pouring out the Soul, as Hannah did; by Wrestling, as Jacob did, Gen. 32. 24. And what this Wrestling was, the Pro­phet Hosea Hos. 12. 4. expounds: Yea, he had Pow­er over the Angel, and prevailed; he wept, and made Supplication unto him.

Although God is Omnipotent, and is every way able to help his People; yet he will (as it were) suffer himself to be commanded by the Prayers of his Peo­ple; for so we read, Isa. 45. 11. Thus saith the Lord, the Holy One of Israel, and his Maker; Ask of Me Things to come, concerning my Sons; and concerning the Work of my Hands, command ye me. God pro­miseth great Things to his People, even the Sprinkling clean Water upon them, the Giving them a New Heart, the Putting of his Spirit within them, and Causing them to walk in his Fear. What high invalu­able Promises are these? Yet though [Page 166] God intend the full Accomplishment of all these Promises, he will grant them in his own way; he will be sought unto by the Prayers and Supplications of his People: Ezek. 36. 37. Thus saith the Lord God, I will yet be enquired of by the House of Israel, to do it for them. We have ma­ny Promises of the Churches Deliverance; but the Church must Pray. Turn back our Captivity, O Lord, as the Stream in Psal. 126. 4. Psal. 14. 7. Psal. 44. 17. Psal. 25. 22. the South.—And, O that the Salvation of Israel were come out of Zion!—Thou art my King, O God! Command Delive­rances for Jacob.—Redeem Israel, O Lord, out of all his Troubles.

You read of Manasseh's Prayer, whenDulcio­ [...]es lacry­mae oran­tium quam gaudia Theatro­rum. Aug. in Psal. 28. he was in the Thornes, of Jonah's Pray­er in the Whales- Belly, of the Apostles in Prison: And it's the Churches Pra­ctice; Isa. 26. 16. Lord, in trouble have they visited thee; they poured out a Pray­er, when thy Chastening was upon them.

Whatever Losses or Calamities befal us, Prayer is that [...], an Universal Medicine, mentioned by Solo­mon, 2 King. chap. 7. We have a Pre­cept, and an Encouragement; Psal. 50. 15. Call upon me in the Day of Trouble; I will deliver thee, and thou shalt Glorifie Me.

What could Achitophel do against Da­vid's Prayers? By them, that great Po­litician was Counterplotted, and his Counsels were turned into Foolishness. What could Herod, and the People of the Jews do against the Churches Pray­ers? Though the Keeper shut the Pri­son Doors, yet the Church opened Hea­ven Doors; and Peter, the Prisoner, was inlarged by the Angel of the Lord, and given in as a Return of the Prayers of the Church. Mary, Queen of Scots, was afraid of the Prayers of John Knox: She professed, That she feared his Pray­ers, more than an Army of Forty Thousand Men.

The Answer to them I shall return, is: Answ.

1. To examine, whether they Pray not for Superfluities, & unlawful Things? whether they pray not for Revenge a­gainst their Enemies? whether they al­low some secret Iniquity in their Hearts, or some Bosome-Sin unrepented of? We read James 1. 3. Ye Ask, and Receive not, because ye Ask amiss, that you may Consume it upon your Lusts.

2. Let us labour to mend what is amiss in our Prayers: It's a Mercy to be deny­ed, when we ask for Things not accor­dingDeus qu [...] ­dam negat propitius, quae co [...] ­cedit ira­tus. Aug. 1 Joh. 5. 14. to God's Will. We only have a Promise of Audience, when we ask ac­cording to God's Will. God knoweth what's best to give, in Answer to our Prayers.

That our Prayers may speed the bet­ter, there are required Five SpecialAut De­us dabit quod peti­mus, aut quod▪ nobis noverit esse utilius. Bern▪ Qualifications: As,

First, Humility. Abraham, when heQualif. 1. Humili­ty. had to deal with God, acknowledged him­self to be but Dust and Ashes; and so did Job abhor himself, and Repent in Dust Cum sis Humi Li­mus, cur non es hu­milimus. Bern. Qui sibi vilis est, Deo Cha rus est. Id. de in­ter. Do­min. and Ashes; and Ephraim smote upon his Thigh: He that is most vile in his own Eyes, is dearest in God's Eyes. We cannot brook a proud Beggar: We are all Beggars at God's Door, poor Indi­gent Petitioners. All, whatever we re­ceive, is of Favour, and nothing of Me­rit. Shall Beggars be puff't up with Pride? Shall proud Dust swell against God?

Bernard propounds Christ's Humilia­tionApage ut intumes­cat ver­miculus, quum sese exinaniverit Dominus. Bern. for a curb of Pride. It's (saith he) [Page 169] abominable, that a Worm should swell, when our Lord made himself so low.

Upon Deliberate Thoughts, when we reflect upon our own Unworthyness, we shall with Jacob confess; I am not Wor­thy Gen. 32. 10. of the least of all the Mercies, and of all the Truths, which thou hast shewed un­to thy Servant.

Let's lye low, and beware of all In­flamations of Pride; when we have to deal with God, we can never be Hum­ble enough; we can never think too Meanly of our Selves, nor too Highly of God. The more Holy, the more Humble: The Humblest Christians are [...]. Sedes pri­ma vita ima. the best of Christians. Nazianzen gives a Character of Athanasius, that He was High in his VVorks, and Low in Mind. The Higher Men are, the more Humble towards God.

Now, when we make our Addresses to God in Prayer, let's entertain serious and high Thoughts of God's Infinite Goodness, and low Thoughts of our Selves; and this will prepare us to Pray aright.

A Second Qualification of Prayer isQualif. 2. is Faith. Faith: We must Pray believingly, other­wise there is no Hopes of speeding. An Unbeliever, so remaining, is without [Page 170] Hope: He cannot Pray nor trust God, neither can any thing that he doth, ob­tain Acceptance; because Without Faith, Heb. 11. 6. Heb. 14. 23. it is impossible to please God, and Whate­ver is not of Faith, is Sin.

Mr. Tyndal, that precious Martyr, in a Letter to Mr. Fryth, layes down Four Expressions of Faith. 1. To give up your self. 2. To cast your self. 3. To yield your self. 4. to commit your self wholly, and only to your Loving Father.

It's the Prayer of Faith, which proves Effectual, Sani­tatem ae­groti ad­scribet o­rationi fi­dei, hoc est ex fi­de ad Deum, profusae a Presbyteris. Ne vero in Presbyteris vel in precum opere operato haerebit [...]ger, principalem addit causam, Dominus excitabit, &c. Pareus. James 5. 15. The Prayer of Faith shall Save the Sick. The Promise is made to what's Prayed for in Faith, Mat. 21. 22. And all things whatsoever ye ask in Prayer Believing, ye shall Receive.

Let's then believe God to be True and Faithful in all his Promises, and that he will not fail of performing what he hath Promised. Though our Sense may be puzled, and our Reason non-plust; we must believe against all Reasoning with Flesh and Blood, and submit our Reasonings to the Will of God.

Tertullian saith, Faith fears no Hunger. Fides non timet fa­mem. Tertul. And I have Read a Character of a Be­liever, [Page 171] That he neither fears, Poverty, nor Quem ne­que pa peries, que Mors, nec vin­cula ter­ [...]nt. Bonds, nor Death. Where's greatest Dif­ficulty, there's most work for Faith, to put forth it self. A true Believer will venture his All upon God's Word. He will say, Credo quia incredibile, I belie [...] because it is Incredible. I'le leave off Dis­puting, and learn to Believe. Great and wonderous Effects have been brought to pass, by the Faithful Prayers of the Chil­dren of God.

When the Army of the Antoni­nus. Emperour was like to Perish for want of Water; the Christian Army that was calledEuseb. Eccles. Hist. l. 5. c. 5. [...] Prayed, and a plentiful Rain was poured down: When a Young Man at Wittenburge, had Sealed an In­denture to the Devil; upon the Prayers of Luther, and others joyn'd with him, the Indenture was thrown in amongOratio est Deo Sa­crificium, Diabolo flagellum & animae Solatium. Aug. them through the Window. What will not a Prayer made of Faith (as an In­strumental Means under God) effect? Such a Prayer is said to be a Sacrifice to God, a Scourge to the Devil, and a Com­fort to the Soul.

A Third Qualification of Prayer isQual. 3. Prayer must be Offered in Christ's Name. this, that it must be Offered in Christ's Name, and his alone. No other Ob­ject of Faith but Christ, nor any other [Page 172] Advocate; no other Mediator, nor In­tercessor,Joh. 16. 26. Joh. 15. 16. but Christ alone. Christ tells us, we must Ask in his Name, and we shall have whatsoever we Ask for, gi­ven unto us. Christ is that Altar, where­upon we must Offer all our Sacrifices. He is that great Master of Requests, who must prefer our Petitions to his Father: Besides his Name there is no Salvation, Acts 4. 12. Besides his Blood there's no Redemption, Eph. 1. 7. Where­fore Luther tells us, Whatsoever is Prayed, Quic­quid ora­tur, do­ce [...]ur & vivitur, Extra Christum est Idola­tria coram Deo & peccatum. Luth. Tom. 3. Edit. Gen. p. 300. Non solum periculum sed horribile est de Deo extra Christum co­gitare. Luth. in Psal. 28. Taught, and Lived without Christ, is Ido­latry before God and Sin. And he like­wise saith, That it's not only Dangerous, but Horrible to think of God without Christ.

Neither Heathens, nor Jews know how to Pray, neither can any Prayer they make, obtain Favour at God's Hand, because they Pray not in the Name of Christ. And without Christ, God is a Consuming Fire, an Inexorable Judge; but in Christ, a Merciful and Reconciled Father. Christ is our Peace, Eph. 2. 14. He hath Trod the Wine-press alone, Isa. 63. 3. Wherefore we must prefer all our Pray­ers in the Name of Christ.

As it's reported of the Persians, that when they had Offended their King, they brought his Son in their Arms, hoping thereby to Reconcile themselves to the King. So we must present Christ unto the Father, in the Arms of Faith; He is our Reconciler, the beloved Son, in whom the Father is well pleased. If Adam, and all his Posterity had Suffe­red Pains and Torments, to all Eterni­ty, they could not have merited God's Favour; But Christ hath merited by his active, and passive Obedience, And saves Heb. 7. 25. to the uttermost all those that come unto God, through him, seeing he ever Lives to make Intercession for them.

Luther hath a notable Expression, I (saith he) often, and willingly Inculcate Ego sae­pe & li­benter hoc incul­co, ut ex­tra Chri­stum ocu­los, & au­res claudatis, & dicatis nullum vis Scire Deum, nisi qui fuit in gremio Mariae & suxit ubera ejus. Luth. in Psal. 30. this; That without Christ, you may shut your Eyes and Ears, and say, that you know no God but him, that was in the Lap of Mary, and Suckt her Breasts.

A Fourth Qualification of Prayer is,Qualif. 4. Prayer must be Offered up with Fervency. Quod assi­duam so­na [...] instan­tiam▪ Eras. that it must be with Fervency. Hence the Apostle Exhorts, Rom. 12. 12. Con­tinuing instant in Prayer: The Word is Emphatical [...] Fortiter perdu­rantes, there's Strength and Perseverance [Page 174] exprest by that original word: We must put our whole Strength to the Duty; so we are exhorted, Col. 4. 2. And we have Encouragement from the great Suc­cess of a Fervent Prayer; James 5. 16. The effectual Fervent Prayer of a Righte­ous Man, availeth much. In which words there are observable;

1. The Person qualifyed, A Righteous Man, i. e. Such a one who is made Righ­teous by the Imputation of Christ's Righ­teousness: Such a one hath the Spirit of Adoption, and the Spirit of Prayer; for they both go together, Gal. 4. 6. And as for such who have not Christ's Spirit, they have their dreadful Doom, Rom. 8. 9. They are none of his; and if none of Christ's, they are the Devils que­stionless.

2. Observe the Qualification of Pray­er: It's rendered, (Effectual fervent Pray­er) in the Original: It is [...] a word of great Weight, and choice Sig­nification. Those that were [...], were Inspir'd, and Transported in a high manner: they could do great Things. As Saul said of David, we may say of Prayer; Thou shalt do great Things, and also shalt prevail. It was said of Luther Quasi dicas [...] ­tuosam, i. e. arde [...]tem, & assiduam opponi putant perfunctorie. Beza. [Page 175] in Prayer; Tantum potuit, quantum vo­luit. The Prayer that God Requires and Accepts, must be a Rowzing, Fervent, Vi­gorous Prayer. God requires the Male in the Flock; and there's a Curse upon the Decei­ver, that hath a Male in the Flock, & vow­eth [...]ui timi­de rogat, docet [...]e­gare. Deus differt dare, ut tu discas or [...]re. Deus frequen­ter differt nostra po­stulata, ut discamus grandia granditer desidera­re. Aug. & Sacrificeth to the Lord a corrupt Thing, Mal. 1. 14. The Life, Heat, Vigor, and Fervency of the Heart, must all be im­ployed for God: To ask faintly, is the ready way to be denyed. If God delay [...]s, it is that we may add more Vigour, and Fervour to our Prayers. God would have us Cry louder, and Knock harder, and Seek more diligently, and Wait more Patiently.

3. The Success followeth, [...], Availeth much. There's a Blessed Success. Prisoners have been Prayed out of Pri­son; Armies have been Discomfited; Plots have been Counterplotted, by Fer­vent Prayers. O! What great Things have been brought to pass by Prayer? Yet I cannot approve of those over-bold Expressions of some, who say, That Pray­er is an Omnipotent Vertue; and, Prayer is Clavis viscerum Dei: But these may be understood, Clave non Errante; and, in a sound Sense, admit of a fair Inter­pretation. We Pray, but the SpiritBombar­da Chri­stianorum Luth. teacheth us how to Pray. Prayer is on­ly [Page 176] an Instrumental Means, as a Weapon in God's Hand, that Moves and Guides it: So that, the Gift, Grace, and Suc­cess of Prayer, all come from God; and to God, we must return the Praise and Glory of all.

A Fifth and Last Qualification of Pray­erQualif. 5. of Pray­er is Perseve­rance. Nisi ad­sit in ora­tionae per­severandi constan­tia, nihil o [...]ando agimus. Ca [...]v. Iustii. l. 3. [...] 20. August. Hae. 57. is Perseverance; so we are comman­ded, 1 Thes. 5. 17. Pray without Ceasing. The word is, [...], without In­termission, or Continually: This is In­terpreted by the same Apostle, Ephes. 6. 18. [...], i. e. in every Season, and Col. 1. 3. [...] Alwayes. He (saith Au­stin) prayeth continually, who lets no Day pass without Prayer. Though God Frown, and be Angry, we must persevere in the Duty of Prayer. And it's a good Signe to continue Fervent in the Duty, even when God defers us, and seems not to hear us. A Hypocrite will not hold out: He prayes only by Fits and Starts. VVill he delight himself in the Almighty? VVill he always call upon God? saith Job, c. 27. v. 10.

A Third and Last Duty, as a SpecialDuty 3. To get the Orna­ment of a meek & quiet Spirit. Help, and Direction, to depend upon God's All-Sufficiency, even in Suffering Times, is, To labour to get the Orna­ment of a Meek and Quiet Spirit: [Page 177] which (as the Apostle Peter saith) is in 1. Pet. 3. 4. the Sight of God of great Price. A com­posed quiet Spirit, is put into an ex­cellent capacity to submit unto God, and depend on him, amidst the greatest Straights and Difficulties. It's Obser­ved, that Glowormes shine brightest in the darkest Nights; I am sure a meek and quiet Spirit, appears most conspi­cuously in the Night of Afflictions. Some are naturally more Meek than o­thers, and have in some measure attain­ed unto this Moral Vertue▪ as Socrates, and other Heathens did: But a Chri­stians Meekness shews it self amidst Re­vilings, Buffettings, and variety of E­vil Entreaties from ungodly Men. How doth he labour to moderate his Passi­ons? and even amidst blustring Storms and Tempests, then he endeavours to becalm his Spirit; so that though there be Storms without, he would gladly get, and keep Serenity within. For Instance, when God Chastiseth with his own Im­mediate Hand, by Famine, Pestilence, or other Noxious Diseases; now is a time to exercise Meekness, and Com­posedness of Spirit. When God permits Satan, and his Instruments to Persecute the Saints; then is the time to be Si­lent, and avoid Murmuring, and Revi­ling [Page 178] Language, and to prepare, to do and Suffer as becomes Christians, and quietly to wait for God's Salvation. God's Vine Thrives most by Bleeding; and Persecutors serve instead of Gold-Smiths, to Purify, and Refine God's Children, in the Furnace of Affliction. The Fire purifieth Gold and Silver, but consumes Stubble. Wicked Men grow worse and worse by Afflictions; but Godly Men grow better and better, more weaned from the World, more Heavenly minded, and more Fruitful in every Good Word and Work. It's observable that Oyl in­creaseth the Flame, whereas Water quencheth it; Fretting and Chafing, is like Oyl to the Flame; Meekness is like Water to quench it: A Flint is sooner broken on a Pillow, than on an Anvile. A soft Answer (saith Solomon) turneth away Wrath. Meekness and Calm­ness of Spirit, Works much Good eve­ry way; for a Meek Man enjoyeth him­self, and those Possessions which God be­stoweth on him, Psal. 37. 11. But the Meek shall Inherit the Earth, and shall De­light themselves in the abundance of Peace.

This Christ Promiseth, Mat. 5. 5. They are Blessed Persons: They shall be free from many outward Vexations, where­unto Angry Persons expose themselves. [Page 179] They shall (as Hierome Observes) Inhe­rit Haere­ditabunt terram il­lam vi­ventium, [...]a mi­tes & hu­miles pos­sideb terram, hoc est vi­tam aeter­nam. Hie­ron. in Psal. 37. this Earth, and the Life to come. Meek Persons have Interest in those Promises, whereof one is, They shall Eat and be Sa­tisfied, Psal. 22. 26. Another is, That God will Guide them in Judgment, Psal. 25. A Third is, That God will Beautify the Meek with Salvation, Psal. 149. 4. If then we would profit by Afflictions, we must get a meek and quiet Spirit. Affliction Preacheth Meekness of Spirit. And some have learn't more Meekness by a few Weeks Imprisonment, than by hear­ing Sermons for many Years before. Af­fliction is one of God's Teaching Ordi­nances; and when a chastising Rod, and a teaching Word go together, there's a Mercy in such an Affliction. If we would be followers of Christ, we must be Lowly and Meek; for he Propounds himself a Pattern for our Imitation, Learn of Me, for I am Meek and Lowly in Heart, and ye shall find Rest unto your Souls, Mat. 11. 29. If we would Reap any Profit by the Word, we must Re­ceive it with Meekness, 1 Jam. 1. 21. If we would gain a lapsed Brother, we Gal. 6. 1. [...], ap­tum red­dite & sanate quod Corruptum est, quae significatio bene congruit buic loco. Gr [...]t. must Restore him, or set him in Joynt, in the Spirit of Meekness. Wherefore this [Page 180] will be our Wisdom and Glory, both to get such a composed, and quiet Frame of Spirit, and so to behave our selves in Sufferings, with that Mildness, and Chri­stian Meekness, as that the worst of our Enemies may be constrained to Con­fess, that God is in us undoubtedly of a Truth. How many have lost the Ho­nour, and Comfort of their Sufferings, by mixing their own Passions, and Re­vengeful Speeches? Froward, and Reviling Speeches, detract from the Honour of a Cause, be it never so Good. Excellent is the Counsel of Cyprian. If (saith he)Si filii Dei sumus pacifici esse debe­mus, cor­de mites, Sermone Simpli­ces, affectione concordes, unanimitatis nexibus cohaerentes. Cypr. de unitate Ecclesiae. we be the Sons of God, we ought to be peaceable, and mild in Heart, single in our Speeches, agreeing in our Affections, and agreeing in the Bonds of Unanimity.

Thus then if we put these Three fore­mentioned Duties, into continual Prac­tice, viz. To Live by Faith, to set the Spirit of Prayer a Working, and Possess our selves with a meek and quiet Spirit We shall Learn to Trust, and Depend up­on God's All-Sufficiency, amidst the grea­test Fears, Dangers, Straights, Losses, and Difficulties, that are either Immi­nent or Incumbent upon us.

CHAP. XVI.

IT will now be Requisite, that I In­large Ʋse 3 for Exa­mination a Third Use, for Examina­tion and Tryal, whether we believe God to be All-Sufficient; and whether in all times, we will stay, and depend upon him. This nearly concerns every one of us, to put our selves upon a strict Tryal and Inquisition. In pursuance of this Use, I shall propound these ensuing Queries.

Whether we acknowledge God's absolute Quer. 1 Whe­ther we acknow­ledg God in the Relati­ons he hath o­ver us. Power, Soveraignty, and Dominion? And, do we acknowledge him, in those Rela­tions he hath over us? Do we ac­knowledge him our Creator? If so, we may conclude, that a Creator will take care of his Creatures. Do we ac­knowledge him our King and Gover­nour? If so, we shall confess that a King will Defend, Protect, and Rule his Sub­jects? Do we acknowledge God our Fa­ther? Then a Father will provide for his Children. Do we acknowledge God, [Page 182] our Lord and Master? Then a Master will provide for his Family. If we did consider these Relations between God and us, How much would our Spirits be settled and established?

To Consider, That God is our Porti­on, Lam. Psal. 23. 1. Gen. 15. 1. and Shepherd, our Shield, and excee­ding great Reward, a tender Father, full of Bowels, a God of all Consolations; these things should keep us from sink­ing in the greatest Storms and Tempests. If we had Faith enough to make use of our Pronoun, My, and apply God, as My God, there's abundantly enough to Support and Revive us, under the hea­vyest Pressures, that can befal us. De­us Col. 3. 11. meus omnia, God is all in all, and with God, the most Bitter thing is Sweet, and without God, the Sweetest thing is Bit­ter.

A Second Query is, Whether we have Quer. 2 Whe­ther we have re­course to God, as our Coun­sellor. continual Recourse to God, as to our Coun­sellor, in all Conditions, both in Prosperity and Adversity? Do we Ask Counsel of God, and beg the Guidance and Directi­on of his Spirit? Many Ask Counsel of Flesh and Blood, Corrupt Interests, and Carnal Relations, and have no re­gard to the Word of God; and they Prosper accordingly. Saul Ask Coun­sel [Page 183] of the Witch of Endor, and Ahaziah sent to Ask Counsel of Baal-Zebub, the God of Ekron; but they paid dear for going to such Counsellors: But a true Believer makes God his Counsellor; he's sensible of his want of Wisdom, and he Asks Wisdom of God; he knows not what to do, not how to wind himself out of intricate and perplexed Affairs; but he falls upon his Knees, and begs Directions from Heaven.

Abraham's Servant made Applications to God by Prayer, and he was Success­ful in his Journey. Jacob Prayed to be Delivered from his Brother Esau, when he came against him with Four Hundred Men; where to Ask Counsel else, he knew not, nor would not Ask of any, but of God alone.

It's easy to Judg, how much a Man respects his Counsellor, and how much Confidence he reposeth in him, when forsaking all others, he adviseth with him alone, in all his doubts, and appli­eth himself to Him alone, in all his Dif­ficulties.

If then we repair to God by Prayer and Supplication, and beg his Directi­on and Assistance, and Wisdom from him to Counsel us, and if we rely up­on the Counsels of his Word; it's E­vident, [Page 184] that we believe him to be All-Sufficient, and put our Trust and Con­fidence in him.

What a stir was there amongst Phi­losophers, [...]. to find out the meaning of one Word; Insomuch, as Hermolaus Barberus went to the Devil, to know the mea­ning thereof, and he left him more un­satisfied, than he found him. What a bussle do Star-Gazers, and Judicial A­strologers make, in giving their Judg­ment upon Conjunction of Planets? And how false they are in their Judg­ments, is notoriously Apparent. Such Chaplains of the Devil have their Doom, as the Prophet Denounceth, Isa. 47. 13. Let now the Astrologers, the Star-Gazers, the Monthly Prognosticators stand up, and Save thee from those things that shall come upon thee. Behold, they shall be as Stub­ble, the Fire shall Burn them, they shall not deliver themselves from the Power of the Flame, there shall not be a Coal to warm at, nor Fire to sit before it.

Mr. Ga­taker. A Reverend, and Eminently Lear­ned Divine, Encounters these Star-Ga­zers, and (though they opposed him as Jannes, and Jambres resisted Moses, yet) he abundantly confuted them. Such Annota­tions of Mr. Ga­takers. (saith he) as tell before hand the Occur­rents of each Month, as our Prognostica­tors [Page 185] also do, these are under the Judg­ment of that Text. But whither should a People go, but to their God? He isIsa. 9. 6. Heb. a God of Wisdom; Christ is a Counsel­lour, and the Wisdom of the Father. To go for Counsel else-where, we shall [...]e sure to speed worse. What befals those, Who Ask Counsel at their Stocks? But to be given over to vilest Abominati­ons, and so left Incorrigible, Hos. 4. 12, 13, 14. What's their Punishment, Who set at Naught all the Counsels of God? Read Prov. 1. 26. I also will Laugh at your Calamity; I will Mock when your Fear cometh.

Wherefore let's resolve as Naomi gave Counsel to Ruth, not to be found Glea­ning in any other Field. Let's not Con­sult with Carnal Interests, and Selfish Ends and Designs; but let us be much upon our Knees, seeking God for Di­rection, begging Wisdom of God, for Ordering all our Affairs. We may Ask of Men, Counsel, and meet with Re­proaching, Upbraiding Language from them; but the Apostle tells us, Jam. 1. 5. If any of you lack Wisdom, let him Ask of God that giveth to all Men Liberally, and Upbraideth none, and it shall be given him. The Gifts of some are [...], like the Trojan Horse, with an Ambuscado [Page 186] in it, and as a Greek Author saith,Timeo Danaos & dona ferentes. Virg. Aen. 2. Isocra. [...], They rather make a Market, than do a Courtesy: But God is a Liberal free Donor; God gives [...], simply and singly.

A Third Query is, Whether we in all Quer. 3 Whe­ther in all our dangers, we have recourse to God as our Re­fuge? our Dangers, have Recourse unto God, as our Refuge? That's a Sign of our Affi­ance in God, and of our dependance on him; When in our greatest Dangers, we make him our Refuge, and our hi­ding Place. Thus the Psalmist begins, Psal. 46. God is our Refuge and Strength, a very present Help in time of Trouble. This Psalm comforted Luther in all his Afflictions, he would say, Come let us Sing, Psal. 46. And then we will not Fear.

God's Children have a place of Re­fuge, Prov. 14. 26. And who is this Refuge, we Read, Isa. 25. 4. For thou hast been a Strength to the Poor, a Strength to the Needy in his Distress, a Refuge from the Storm, a Shadow from the Heat, when the Blast of the Terrible one, is as a Storm against the Wall. Christ is this Refuge promised, Isa. 32. 2. A Man shall be as an Hiding place from the Wind, and a Co­vert from the Tempest, as Rivers of Wa­ters in a Dry place, as a Shadow of [Page 187] a great Rock in a weary Land.

Who Seeks not in Danger, some Re­fuge or other? Even brute Creatures Seek after a Refuge and Shelter. The Conies (saith Solomon) are a feeble Folk, Prov. 30. 26. yet make they their Houses in the Rocks. The Birds of the Air have Nests, Foxes have Holes; the Beasts of the Field (when a Storm is a coming) make hast to Shelter themselves under the Defence of great Trees.

Amongst Men, there are variety of Refuges; For Instance, The Jews had their Cities of Refuge. The Romans had their Asylum. And amongst variety of Men (as their Fancy leads them) they make choice of various kinds of Refu­ges. The Voluptuous Man hath re­course to his Pleasures, the Ambitious to his Honours; the Covetous Man toJob 31. 14.. Prov. 18. 10. his Riches; the Wedg of Gold is his Con­fidence, and strong City. And Malicious, and Implacable Persons comfort them­selves with Hopes of Revenge; that's their Refuge: And others betake them­selves to lying, dissembling, and equi­vocating: But all these are broken, de­ceitful, and fading Refuges, which will fail a Man in the greatest Extremity; when he hath most need of Help, then they will Deceive, and give him the [Page 188] Slip: But the Child of God, applyeth himself to God for Refuge: God is a Re­fuge, a strong Tower, Bulwark, and Rock of Defence. God is the Believers Strong Tower from his Enemies. A strongPsal. 61. 3. Tower for Security, Prov. 18. 10. The Name of the Lord is a strong Tower; the Righteous runneth to it, and is safe. i. e. When God's Name is call'd upon in Sincerity and Truth, there's strongQuaqua­versum se verterit anima, ad dolores fi­gitur ali­bi, p [...]aeter­quam in te. Aug. Confes. l. 4. c. 10. Ground of Security against Trouble. When People, through an inconstant, fickle Spirit, have made tryal of seve­ral Refuges, they find by Experience, that there's no Security, but in God; no Rest for a Christian, but in Christ. God is said to be Centrum quietativum, the Center of all Rest: no rest nor Qui­etness elsewhere. All the letters in the Name Iehovah (as some Rabbins, and others observe) are Quiescent; I amQuia f [...]isti nos ad te, in­quietum est cor nostrum don [...]c requie [...]cat in te. Ang. Confes­lib. 1. c. 1. sure, there's no Acquiescency for a Christian, but in God.

I'le Conclude what I have to say of this Particular, with the Experimen­tal Speech of Moses, the Man of God, Deut. 32. 31. For their Rock is not our Rock, even our Enemies themselves being

A Fourth Query is, Whether we make Quer. 4 Whe­ther we make God our Trea­sures. God our Treasure? Where the Treasure is, the Heart will be; And if we make God our Treasure, our Heart will be fixed upon him.

Now, to get and keep a Treasure, there's required great Diligence, high Appretiation, and a provident Careful­ness.1. There is requi­red Dili­gence.

First, There's required great Dili­gence, much Labour and Industry: For getting of Pearls, and pretious Stones,Non nisi sublato reperitur gemula saxo. many Scramble upon Rocks, and others Dive into the Indian Ocean. Some for Treasures, Digg in the Mines, and be­stow indefatigable Pains. What abun­danceImpiger extrem [...]s currit mercat [...]r ad Indos. of Pains doth the Merchant take, in his Voyage to the Indies, for to com­pass the Treasures there? And, if there be such Pains taken for Temporal Trea­sures; O! What Pains ought to be took for Eternal Treasures? All the Trea­sures in the Universe, are not to be com­pared to the Treasures of Wisdom.

Throughout the whole Book of Pro­verbs, by the Name of Wisdom, are set forth Christ, and his Graces: What an high Commendation given of Wis­dom, is upon Record, Prov. 8. 11. Wis­dom is better than Rubies; and all the things [Page 190] that may be desired, are not to be compared to it. This is prefer'd before the Gold of Ophir, the Onyx, and Saphire, Coral, Pearl, the Topaz of Aethiopia, Job. 28. 16, 17, 18. &c.

What pains then, and what dili­gence must be imployed, for the At­tainment of Divine Wisdom? There's re­quired Crying after Knowledge, lifting up the Voice, Seeking and Searching: All must concur to the finding of the Know­ledge of God, Prov. 2. 5.

Then Secondly, There followeth an high2. There must be an high prizing of God, & all his Ways. Appreciation of God, and all his Ways. That Soul that's Diligent to make sure his Interest in God; O! How will he prize God, and the Graces of his Spirit? God is his Riches and Treasure; he reckons of no Riches, besides the Riches of Christ, and the Riches of Faith; and [...] Ezek. 34. 29. Cant. 5. 10. Christ is Pretious, or an Honour in the Estimation of all true Believers, 1 Pet. 2. 7. Christ is a Plant of Renown, the Chiefest of Ten Thousand. A Pearl of Superlative Estimation; which, whenMat. 13. 45.. Nimieta­tes & ex­cessus de­bentur Deo. the Wise Merchant found, he Sold all for the Purchase thereof. We cannot think too vilely of Sin; we cannot think too highly of Christ.

Thirdly, There followeth a Provident3. There is a Pro­vident Careful­ness. Carefulness: If we have been at great pains to get this Treasure, and know how to value it; then it will follow, that we ought to Exercise all the Provident Carefulness we can, to keep this Treasure. We throw not Trea­sures carelesly on the Ground; but we lock them up in our Cabinets; Christ is our Chiefest Jewel; we must keep Him in the Cabinet of our Hearts. God is our Treasure; we must set at nought all other imaginary Treasures, in Competition with him, or Opposi­tion to him.

We must take fast hold of VVisdom, and not let it go, for it is our Life. Let all that's dearest and nearest go for God. Let's part with the greatest Rich­es, which the Universe can afford, ra­ther than lose our Interest in God. The foolish young Man, Mark 10. 22. could not brook the Doctrine of Self-denyal: He would rather part with Treasures in Heaven, than Treasures on Earth. Multitudes braid of his humour, who prefer Earthly, before Heavenly Riches; who grasp with all Greediness, Earthly Accomodations, and Secular Interests; and in the mean time, neglect the great Things of Eternity: These verify a Vul­gar [Page 192] Proverb, to be Penny-wise, and Pound-Foolish. But our Duty is, to make sure of a durable Substance, of Riches and Treasures, which will abide unto all E­ternity.

VVhen the Trojans (as they say) lost their Palladium, all was lost: That's a fabulous Story of Poets. But I am sure, if we lose our Interest in God, if we lose his Favour, we are altogether lost, and utterly undone to all Eterni­ty.

He then, that knows the Infinite Dignity, Price, and Value of this Trea­sure,Fidelis homo, cu­jus totus mundus divitia­rum est, & quasi nihil ha­bens om­nia possi­det inhae­rendo tibi cui Servi­unt omni­a. Aug. l. 5. Con­fes. c. 4. what an high, and excellent thing it is, to make God our Portion; what a rich Treasure it is, to be a Possessor of Divine VVisdom; what an unspeak­able happiness it is, to have the Lord for our God; to have an Interest in his Promises, and the Consolations of the Spirit: That Man (I say) who know­eth the high Valuation of these things, he would not lose them, for all the Kingdoms of the VVorld, and the Glo­ry of them.

The Martyr cried out in the Flames▪ John Lambert. None but Christ: So, none but Christ, can inrich, and comfort a Christi­an.

The Fifth and Last Query is, Whether Quer. 5 Whe­ther we make God our chiefest Joy. we make God our chiefest Joy. There's in every one, something or other, that they most rejoyce, and delight themselves in the serious Meditation thereof. Some fancy one kind of Joy, some another; and there are many varieties of Fancies, as Philosophers reckon upon several Ap­prehensions of Felicity. We Read in Scripture, of Joy in Harvest, Joy in Espou­sals, and Joy in taking of Spoils; but noneQuam suave mi­hi subito factum est carere suavitabus nugarum, & quas committere metus fuerat, jam dimittere gaudium erat. Aug. Confes. l. 9. c. 1. of these are lasting Joys: But a Belie­vers Joy is in God; He never fails.

Upon a serious deliberate Considera­tion, there's no Joy elsewhere. What's the joy of debaucht Jovialists, but like the Crackling of Thorns, a blaze, and suddenly gone? What's the joy of Am­bitious Men, such as Haman's were, but dasht upon a sudden? When the King was Angry at him, His Face was cove­red, and he immediately was carried from a Banquet, to a Gallows. What be­came of the Joy of Belshazzar amidst hisDan. 5. 5. Quaffing and Carrowsing? He was sud­denly doomed to Judgment. Laughter and Mirth, are vanity; and Joy, and Rejoycing in the World, are but that [Page 194] Laughter, which is called, Risus Sardo­nicus; Tumul­tuosis va­rietatibus dilanian­tur cogi­tationes meae, intima viscera animae meae, donec in te confluam pur­gatus & liquidus igne amoris tui. August. Confes. l. 11. c. 29. which endeth in Bitterness and Mourning.

Here then lieth our Duty; To make God our Joy. So did Nehemiah comfort the Jews, in a time of Heaviness, Nehem. 8. 10. The Joy of the Lord▪ is your Strength.

Amidst variety of perplexing Thoughts, Comforts from God refreshed David's Soul, Psal. 94. 19. Amidst the great decay, and failing of Creature-Comforts, there was still matter of joy, and rejoycing in God, Hab. 3. 17, 18.

If then we can, amidst Sorrows and Troubles, make God our Joy, and Re­joycing; if we can delight, and com­fort our selves, in God's Consolations, when all Worldly Consolations fail; this evidently proves our Trust in, and Dependance upon God.

Joy in God (as Aaron's Rod swallow­ed up the Rods of the Egyptians) swal­l [...]weth up Worldly Joys, and World­ly Sorrows. To rejoyce in Wife and Children, Corn and Wine, and Gold and Silver, are uncertain Joys: But Joy [Page 195] in God, is an abiding Joy. The greatest Worldly Joys may have their Changes: Worldly Joys are fading and deceitful, like the River Jordan, that emptieth all its Sweetness into a stinking, and sul­phureous Lake; But Heavenly Joys are lasting, and bend not to a Declinati­on.

Therefore it's an excellent Expressi­on of Aug. Sol. c. 35. an Ancient Father speaking of this Joy; O Gaudium supra Gaudium, Gaudium vincens omne gaudium, extra Verum gaudium non desi­nit, nec in contrarium vertitur. Sen. Epist. 59. quod non est gaudium.

CHAP. XVII.

THe Fourth and Last Use (for a Con­clusion Ʋse 4 f [...]r Con­solation. of this Treatise) is, for singular Consolation unto all true Belie­vers, who depend on God's All-Sufficien­cy and Faithfulness. Their Benonies, will prove their Benjamins: Though they Sow in Tears, they shall Reap in Joy.

Amidst their greatest Losses, it's a Ground of Singular Consolation unto them; That God is able to give them much more, &c. And if God see it good for them, he will give them much more, and abundantly Recompence their Losses. What? Though they be tost up and down with Boisterous Waves; yet they have a Rock to climb upon, which Da­vid Prayed to be led into, Psal. 61. 2. When my Heart is overwhelmed, lead me to the Rock, that is higher than I. Dedux­isti me i. e. in te­metipso, quia es Dux me­us, tu es viator meus. Quia factus es spes mea, vox Ecclesia ad Christum q. d. Quo modo tu resurrexisti immortalis & nos sic ere­dimus resurg [...]re. Hieron. The Psalmist disclaimes all other Rocks: God [Page 197] is the only Rock; and if we climb up­on any other Rock, that is not higher than our selves, we shall non be safe. What? Though Enemies have great Wrath, and Flourish; yet the greatest of them, have but a short time, Rev. 12. 12. And, notwithstanding Prospe­rity at present; yet inevitable Destructi­on, is the Portion of Prosperous wicked Men, Psal. 92. 7. What; Though God respite the Deliverance of his People, and Answer not speedily: It is but to prepare them for the better Reception of Mercies, to humble them, prove and refine them. And though Offences must of necessity come; yet, wo be to them, by whom they come. Let all that fear God, make it their Study to give no just Offence, neither by imprudent Words, nor imprudent Actions. The Wisdom of the Serpent, is as needful as the In­nocency of the Dove. Neither let any Man limit the Holy One of Israel, nor prescribe Times and Seasons to him.

Let's rest contented, and satisfied with all God's Dispensations. If Poverty, Pri­sons, Disgrace, Exile be allotted for us, let's justify God's Dealings in all, and leave of Murmuring at and Censuring of Second Causes. What said Job in Answer to his Wise? Job. 2. 10. Shall [Page 198] we receive Good at the Hand of God, and shall not we receive Evil? Hath not Christ foretold, that in The World, ye shall have Tribulation; but he addeth a singular Word of Comfort in the same place1 Thes. 3. 3. (viz. John 16. 33.) Be of good Comfort, I have overcome the World: This is That we are appointed unto.

Let not any of God's Children be dis­couraged by their Sufferings, provided that they Suffer for Righteousness Sake; neither let them faint in the Day of Ad­versity: For if thou faint in the Day of Ad­versity, thy Strength is small, Prov. 24. 10.

There's a Learned Author, who hathAscendi­sti in na­vem cum Christo, quid ex­pectabis s [...]renum? Imo ven­tum & procellas, & fluctus navem o­perientes, ut mergi incipias; sed hoc Baptismo Baptizandus prius es: tum se­quetur serenum, Excitato & implerato Christo, qui saltem dormie [...] aliquando. Melch. Adam. in vita Hessi. a Saying; Thou hast Ascended with Christ into the Ship; What, wilt thou expect a Calm? Nay, rather Winds, Storms, and Waves over-whelming the Ship, that it may begin to be Drowned: But thou art First to be Baptized with this Baptism; Christ being Awakened, and Prayed unto, who will sometimes Sleep.

Let not any ante-date Deliverances, nor precipitantly Carve out Wayes of their own devising, and Means according to their own Imaginations, as if at such a [Page 199] Time, and in such a Way they should be delivered from their Troubles. Let's Patiently and Believingly wait on that Promise, 2 Pet. 2. 9. The Lord knoweth how to deliver the Godly out of Temptati­ons, and to reserve the Unjust unto the Day of Judgment, to be Punished. But still let Christians remember Silently, and Patiently to wait on God.

Both Primitive Martyrs, and those of See the large de­claration of Bi­shop Far­rer, Bi­shop Hooper, Taylor, Philpot, Bradford, Crome, Rogers, Saunders, Laurence; Fox. Act. & Mon. vol. 3. p. 162. Edit. 1641. the last Century, often charged, and advised their Brethren in these Words; Take heed ye Rebel not against Authori­ty.

Let such as profess Religion, and de­sire to walk most closely with God, E­vidence the Sincerity of their Professi­on by their Loyalty, Meekness, and Pa­tience; so that Enemies, who watch for their Haltings, may either be altogether put to Silence, or else Confess, that (as it was said of Daniel) They can find no Dan. 6. 5. Fault in them, except the Law of their God.

There are some special Grounds of Comfort to all true Believers, to uphold and revive their Spirits amidst the sharp­est Sufferings, which they meet withal; [Page 200] I shall mention them in Particulars, and so Conclude.

First, They have Communion with1. Com­munion with God. God; of this only God's Children are Partakers, and only they know, what's meant by Communion with God, and cannot be content without it: Carnal Men are as meer Strangers to Commu­nion with God, as Nicodemus was to the Mystery of Regeneration.

Now, this Communion with God is a Sacred Acquaintance; to which Eli­phaz Exhorts Job, Chap, 22. v. 21. Acquaint now thy self with him, and be at Peace, thereby Good shall come unto thee. This, Moses attained unto in an Emi­nent manner, even unto a Sacred Fa­miliarity; Exod. 23. 11. And the Lord spake unto Moses Face to Face, as a Man speaketh unto his Friend. The Apostle speaks in his own Name, and in the Name of all true Believers, 1 John 1. 3. Truely, our Fellowship is with the Father, and with his Son Jesus Christ.

This Communion Bradford attain'd unto, in a great measure: For he often, not only Prayed, but Studied Kneeling, and would not rise up, till he found some Spiritual Illapses, some Divine In­fluences upon his Soul.

Bernard us'd to say; Lord, I will ne­ver Nunquum abs te abs­que te recedo. Bern. Ep. 116. depart from Thee, without Thee.

Communion with God, will make a Prison to be a Palace, a Dungeon a Pa­radise, Chains of Iron to be as so many Chains of Gold.

Alice Driver, a Faithful Martyr, whenAct. & Monum. Vol. 3. she came to the Stake, and was bound with the Iron-Chain, she kis'd it, and said; It was the best Neckerchiff, that ever she wore all the Dayes of her Life.

Sampson did eat Honey out of the Car­cassMelior est tristi­tia iniqua patientis, quam l [...] ­titia ini­qua fe­rentis, Aug. of a Lyon; and so, those who have Interest in Christ, and enjoy Communi­on with Him, suck Sweetness out of all their Sufferings, and their very Sorrows are better than the Mirth of Wicked Men. This comforted Basil in his Ba­nishment, and in his Sufferings; Let (saith he) the Queen cast me into the Sea, I will remember Jonah; let her cast me into the Fiery Furnace, I will remem­ber the Three Children; let her Banish me, the Earth is the Lord's, and the Fulness thereof.

He that hath Communion with God, and comes to God, as a Child to his Fa­ther, making his Moan and Complaints to him; he is a Man of Comfort, even in Times of greatest Troubles. And no­thing [Page 202] but Communion with God, will comfort and quiet the Soul.

A Second Ground of Comfort, is God's2 Ground of Com­fort, God's Special Prote­ction. Matth. 6. 34. special Protection, and gracious Preserva­tion. None can say, They shall be exempted from Troubles; for each Day hath its Troubles; and Sufficient for the Day, is the Evil thereof. Yet God's People meet with Singular Protections; Job 5. 19. [...]. Polych. in Catena Graeco­rum Pa­trum. He shall deliver thee in Six Trou­bles; yea, in Seven, there shall no Evil touch thee.

Sometimes, in Common Calamities, and Epidemical Diseases, both Good and Bad smart under the Rod: Yet Josiah, though he dyed in War, was promised to dye in Peace; for he had Peace with God, and Peace with his Conscience; and that's Peace enough.

Sometimes, God delivers his People, as Brands, out of the Burning, and gives them their Lives for a Prey; as Baruch and Jeremy had.

In the Last Century, when there was Persecution in England with Fire and Faggot, in Queen Maries Dayes, within the Compass of less than Four Years, there dyed Two Hundred Seventy-Seven Persons by Fire and Faggot; Five Bi­shops, One and Twenty Divines, Eight [Page 203] Gentlemen, Eighty-Four Artificers, One Hundred Husbandmen, Servants and La­bourers Twenty, Twenty-Six Wives, Twen­ty Widows, Nine Virgins, Two Boys, and Two Infants.

In Scotland dyed Two Eminent Mar­tyrs, viz. Mr. James Wiseheart, and Mr. Patrick Hammelton.

In this time, there dyed none (upon the same Account) in Ireland: The Rea­sonDr. Ʋsher Arch-Bi­shop of Armagh. and Narrative, a most Eminent Light in the Church, (whose Name is Famous throughout all the Churches of Christendom) not long before his Death, desired that the Story might be trans­mitted to Posterity. Thus he told the Story, (and many can witness it, that then heard it from his Mouth.)

This Story, that Reverend and Lear­ned Arch-Bishop, and Lord-Primate of Ireland aforesaid, desired that it might be divulged, and kept in remembrance; for he said, He was sure, that the Story was true.

But, suppose this to be a more than ordinary (as it is) Preservation; how­ever, Wonderful are the Preservations of God's People! Let every one call [Page 205] to mind, in particular, the Gracious Pro­vidences of God in his Protection, and Preservation; hence will arise Grounds of Comfort from, and Confidence in God's All-sufficiency.

A Third Ground of Comfort, is Experi­ence 3 Ground of Com­fort, is Experi­ence of Dayly Provisi­ons. of Dayly Provisions; dayly Bread, wonderful Supplies; and these in Mer­cy given, and Sanctifyed. The Men of the World enjoy outward Things, (and they are not to be accounted Usurpers) ex Largitione, by God's general Bounty; but Believers enjoy them ex Promisso, by Vertue of a Promise. By common Donation, and general Providence, wick­ed Men enjoy their Possessions; but good Men enjoy them by special Favour and Mercy in Christ: With Him they have all Rom. 8. 32. Things. For one to have the Good Things of this Life, as Riches and Honours, and to have Christ with them, to have them Sanctifyed; this is the Mercy in­deed.

And, Fourthly and Lastly, Here is the4 Ground of Com­fort, is Hope of Eternal Glory. greatest Ground of Comfort, even the Hope of Eternal Glory. Whatever be the Sor­row in Seed-Time, the Harvest will make amends for all: Whatever be the [Page 206] Losses, the Riches of Christ will make a­bundant Compensation.

The Kingdom of Heaven, the Glory to be revealed, the Eternal Sabbath, the Beatifical Vision; these are in the Eye, Heart, and Meditation of the Saints of God.

Wherefore, with Moses, they look unto the Recompence of Reward; with Ste­phen, Heb. 11. 26. they see Christ amidst their Suffe­rings; and, with Moses, see him who is Heb. 11. 27. Invisible.

Compare the Outward Sufferings, with Inward Comforts; and especially, Tran­sient Sorrows, with Eternal Joyes, and there will be abundant Cause of Comfort, notwithstanding the greatest Afflictions that are on us, or may befal us in this present World. Heaven will make a­mends for all; and the Consolations of God, are sufficient for us.

Amidst Fears and Perplexities, for real or imaginary Losses, let us Comfort our selves with the Text; and take Coun­sel from the Man of God, his Answer to Amaziah; viz.

And upon this Consideration, our Spi­rits will be Revived, and Supported, in the Times of Jacob's Troubles.

CHAP. I.

OUR Saviour Christ before his Passion gave in charge to St. Peter a Duty of weighty con­cernment, viz. Luke 23. 32. [...] si diceret si­cut tu, a me specialem misericordiam consecutus es & post lapsum erigeris, & firma­beris, sic tu, conversus perfecte misericordiam impende proximis tuis, ro­bora, ac subleva eo [...]. Stella in loc. When thou art converted strengthen thy Brethren Like­wise [Page 2] after his Passion he presseth three times with great Vehemency, the grand Pastoral Office, which is saith(b) Joh. 21. 15, 16, 17. he) (b) to feed my Sheep and to feed my Lambs. Christ challengeth a pecu­liar propriety in them, because he calls them his Sheep and Lambs. Peter was not the Lord, but the Servant of them, as Non igitur [...] Dominus, quod ipsemet Petrus agnoscit. 1 Pet. [...]. 3. neque ut [...] (Is enim est [...]icus ill [...] [...] sa [...]guine suo redemptarum) sed ut fidu [...] [...] Minister. Be­ [...] in Joh. 21. 15. Beza appositly notes a­gainst the Popes usurpation. Questionless this charge reitera­ted with such ardency of affecti­on by Christ, made deep Impres­sions upon the Heart of Peter, as may be evidenced by the whole current of his Epistle: For the main design in them (which he drives at) is, to gain Souls unto Jesus Christ. For instance and particular proof of what I have asserted: This holy Apo­stle makes it his grand business through­out this whole Epistle, partly to perswade the converted Videntur haec ad Ju­daeos pro­pri [...] scribi, quod Pe­trus esset Apostolus Circumci­sionis. E­rasm. Hujus dispersionis caput erant Judaei Babylonenses, quos vel ideo [...] [...]minat q [...]ia [...] Babylone scribebat. Drus. dispersed Jews to whom he wrote. That the Doctrine of the Gos­pel is the only true Doctrine of Eternal S [...] ­vation, and partly to ingage them to per­severe in the Profession thereof, and to live up to that Profession.

For accomplishment of these great ends the Apostle quits himself as becomes a faithful Minister of the Gospel in endea­vouring to distinguish the pretious from the vile: Such as put this great Duty into Practice, have a high Character of Honour put upon them; Jer. 15. 19. And if thou take forth the Pretious from the Vile, thou shalt be Summa est eos demum cense­ri coram Deo fideles Ecclesiae Pastores, qui non moventur respectu hominum qui non flex­ibiles in hanc vel in illam partem, sed rect [...] judicant ex lege Dei. Calv. in loc. as my Mouth. Now the difference is evidenced both by what they have left off, and forsaken, and by what they have made choice of and embraced, 1. They have lest off and laid aside, or rather rejected and re [...]used (as a [...] propriè-significat aliquid repudiare in electione v [...]l etiam aliquem [...]b officio tanquam in [...]ignum re [...]cere. Gerh. Harm. Learned Au­thor observes on the word) all Malice and all G [...]ile, and Hypocrisies, and Envys, and all evil speakings. v. 1. 2. They have chosen and embraced the bles­sed fruits of regeneration, which are re­presented by their desires. [...]. Nam [...] est evan­gelium. infra. v. 8. Came­ron. New food, and Spiritual growth. v. 2. As new born Babes desire the sincere Milk of the Word, that yee may grow thereby. A­nother fruite of regeneration is a spiritual tast. v. 3. If ye have [...] non est [...]eviter [...] ­gustare sed experiri. Grot. tasted that the Lord is gracious. And my Text is an infallible character [Page 4] instar omnium drawn from the highest va­luation of Jesus Christ. If the Question be propounded, who are they that set the highest estimate upon Jesus Christ? The Text gives in the Answer—You which be­lieve. And if we require, who are they that believe? The Answer will be as clear, viz. Ʋnto whom he is pretious. So then onely the true Believer knows how to set the highest valuation upon Christ, and he who so highly values Christ, is the true Believer.

The words contain, The true Believers The Text divided & opened. evidence for his interest in Christ. In them are contained two Generals.

1. The high Dignity, Honour, and inestimable valuation of Christ.

2. The Persons in whose account Christ is so highly honoured. There are two words which require Explication.

1. Pretious (as we usually read it in1. What is meant by Pretious? the Concrete) But the word is in the ab­stract in the Original and sig­nifyeth [...], honor pretiosus & vel in pretio habend [...]s a Vo­bis. Vata [...]l. Vobis honora est. Grot. Honorificus est creden­tibus in ipsum [...] enim hic apti [...]s pro honore sumitur quam pro pre [...]io. Zegerus. Honour it self, there­by shewing that all pretious Excellencys, Honours, Dig­nities, Treasures, and Wis­doms, are concerned in Christ. If Zion (i. e.) the Church be call'd the perfection of Beauty. Psal. 50. 2. How much more eminently [Page 5] may Christ the Head of his Church be cal­led the perfection of all Beauties, because whatsoever Beauty is in the Church (which is Christ's Mystical Body) is derivative from Christ the Head. In him there's a fulness of all excellencies and perfections.(c) Col. [...]. 19. (c) For it hath pleased the Father that in (d) Col. 2. 9. him should all fulness dwell. (d) For in him dwelleth all the fulness of the Godhead bodily (i. e.) essenti­allyIn Christo est, quicquid [...] quritur ad constituendum perfectum Redemptorem. Da­ven. in Col. 1. 19. and personally really and substantially in oppositi­on to the Figures and Sha­dows of the Old Testament. Christ is honourable in himself even honour it self. And he is anIn ipso inhabitat plenitudo di­vinitatis corporaliter, quia in Templo habit averat umbraliter. August. honour unto all his Mem­bers. None of his Servants shall be dishonoured by his Service, Moses was called Gods Servant. Moses my Servant is Dead; Joshua 1. 2. and St. Paul a Servant of Jesus Christ. So he begins his Epistle Rom. 1. 1. Tit. 1. 1. Its a common saying, Deo Ser­vire est Regnare. Theodosius Ecclesiae se mem­brum esse magis, quam in ter­ris regnare gaudebat. Aug. de Civit. Dei. L. 5. c. 26. Theodo­sious the Emperour profest That he rather desired to be a Member of the Church then an Emperour on the earth. None more no­ble then the Bereans who Act. 17. 11. [...] Quamvis [...] de [...] received the word with all [Page 6] diligence, and searched the proprie dicatur tamen cum Comparatio hic videatur in­stituta non generis (erant enim omnes isti Judaei) sed virtutis ac pietatis generosiores malui interpretari quam Nobiliores. Beza in Loc. Scriptures dayly, whether those things were so. The imitation of their example will ennoble Nobility it self. The more Holy the more Noble. If we speak of Wisdom, Christ is a Isai. 9. 6. Councellor, Col. 2. 3. in whom are hid all the Treasures of Wisdom and Knowledge. If we speak of Riches, the Riches of Christ are Eph. 3. [...]. unsearchable, If we speak of Beauty, Christ is Cant. 5. 10. [...]. Vers. 70. white and Ruddy the chiefest of ten Thousands. Christ is white for his in­nocency and purity, ruddy for his Suffe­rings, as his bloody Sweat, Agony and Passion upon the Cross. Now because it infinitely exceeds the capacity of Men or Angels to represent Christs Dignity, Honour, and excellencies, to the full in positive expressions, therefore by way of negation we express the Price, Dignity, Valuation of Christ to be infinite, unpar­rallell'd, and inestimable; and when we have said inestimable, it's beyond the sphere of our activity (as an ancient Nobis ad intellectum pectus angustum est, & ide [...] sic Deum digne estimamus, dum in [...]sti­mabilem dicimus. Min. Felix. Father observes) to reach any higher in our expres­sions.

2. Here's another word2. What is meant by Believers. to be explained; viz. Be­lievers. Its sayd [...] Sola est [...]des quae pretium ac, excellen­tiam Christi nobis patefacit. Calv. in loc. Ʋnto you [Page 7] therefore which believe. For (as judicious Calvin ob­serves) it's faith alone which lays open to us the price and excellency of Christ. Such then as believe unto Salvation are such, whose hearts are Act. 15. purified by faith, Rom. 5. 1. and justi­fied by Faith, and have such a faith as Gal. 5. 6. works by love. Called Tit. 1. 1. the faith of Gods Elect. They are chosen saith the A­postle unto Salvatio [...] through Sanctification of the Spirit and belief of the truth. 2 Thes. 2. 3. Quia electi sunt elegerunt, non qui [...] ellegerunt electi sunt, elligentium meritum nullum esset, nisi [...]os eligentis grati [...] Dei preveniret. Aug. These have their Robes washt and made white in the Blood of the Lamb. Rev. 7. 14. They are begotten again to a lively hope. 1 Pet. 1. 3. and made Partakers of the Divine Na­ture▪ 2 Pet. 1. 4. These and these alone dis­cern the Excellency and Dignity of Christ, and they set the highest estimate and valu­ation upon him. From the Premises thus di­vided and expounded, there results this Doctrinal Conclusion. That.

Christ is of inestimable Dignity and Ho­nour, Doctrine. and infinitely Pretious in the accompt of all true Believers.

For the Methodical inlargment of thisMethod propounded Excellent Doctrine, my work in the en­suing Treatise shall be first to give in the clear proof of the Doctrin, and afterwards to infer an useful improvement thereof. [Page 8] The Assertion to be proved is—That Christ is of inestimable Dignity. This shall con­stitute the Doctrinal part. That which shall be intended by way of improvement, is—That as Christ is thus pretious and high­ly to be valued as in himself, or so he ought to be by all true Believers. This shall con­stitute the particular Use and Application of all.1. That Christ is of ines [...]imabl [...] Dignity; Honour, and this is proved in 5 several Particu­lars.

In handling of the former Assertion I shall confine my self to these ensuing Heads of discourse.

1. To reckon up several excellent Names of Honour and Dignity appropriated un­to Christ in Scripture:

2. To unfold the grand Mystery of the Divine and Humane Nature of Christ Hy­postatically united in one Person.

3. To represent the invaluable worth of those threefold Offices of Christ, viz. Sacerdotal, Prophetical and Regall.

4. To set down several Metaphors and Resemblances in Scripture which applied to Christ declare his singular Dignity.

5, To consider those great Purchases which Christ hath made for his People, which are Justification, Sanctification and Glorification. These Heads of discourse I shall endeavour (through Christ that strengthens me) to inlarge in so many di­stinct Chapters. Which (as I hope and [Page 9] desire) will abundantly satisfy, confirm, and establish us in this Fundamental Truth—That Christ is pretious and estimable for Dignity and Honour. Of these I shall treat in order in the following Chap­ters.

CHAP. II.

AMongst variety of Names in Scrip­ture appropriated unto Christ, I shall select these following (not naming all that might be named) and explain them as I go along.

The first I shall mention is Shiloh; Gen.1. Name, Shiloh. 49. 10. Which name the whole current of Orthodox Interpreters unanimously apply unto Christ. The name signifies, safe, happy, and blessed (as Est nomen verbale, Salvus, beatus, faelix, unde Shiloh de­rivatur, Servator, felicitetor hoc est faelices reddere. Pet. Mart. in Gen. 49. 10. Peter Martyr observes) some render Shiloh (as learned Jerome and others) He that is to be sent.

Quasi tranquillatorem dicas qui tranquillitatis nostrae spi­ritualis Auth [...]r sit futurus, Scultet. Exercit. Evangel. Scultetus after he had mentioned variety of Inter­pretations [Page 10] acquiesceth in this. That Shiloh signifies to cease and be quiet. Ludovicus de Dieu understands Shiloh to be the promised Seed, which was to spring from Judah. The ver­sion of the 70 is emphatical, and plain­ly declares Christ to be [...]. Vers. 70. Interpre­tum. a Saviour; That Jacob's Prophesy was fulfill'd, and that the Scepter did not de­part from Judah till the co­ming of Christ may thus be convinced: For the Politick state amongst the Jews was not changed, but still the Non aufe­retur Scep­trum Regi­um, dicet regnum permansu­rum esse in Judaus (que) ad Christum, quantum­vis affli­geretur & propecollap­sum vide­retur. Va­ [...]abl. in loc. [...] Name, a Star. 1 The Star of Jacob. Regal Dignity and Politick Government conti­nued in Judah, Maugre all Persecutions, and Oppositions whatsoever. Judah was the Law-giveing Tribe: And those Laws continued till the coming of Christ. But at Christs comeing the Scepter departed from Judah and was translated to an Hea­then King.

2. Another Name attributed to Christ is a Star. He is called the Star of Jacob, and a bright Morning Star.

1. He is called by Balaam the Star of Ja­cob, Numb. 24. 17. although Balaam was a Mercenary Prophet who (as he is brand­ed by the Apostle) 2 Pet. 2. 15. loved the Wages of unrighteousness. Yet he gives this true attestation. There shall (saith he) come a [Page 11] Star out of Jacob and a Scepter shall rise out of Israel. This is a clear Pro­phecy concerning [...]. Vers. 70. Surget Princeps ex Israel. Vers. Syr. Ungetur Christus de dom [...] Is­rael Paraphr. Chald. Christ. Christ is that Star that light­neth and Shineth, and what light we have is borrowed, and derived from him, who is that great light Joh. 1. 9. which lighteth eve­ry Man that cometh into the World. Mala­chy calls him, Mal▪ 4. 2. the Sun of righteousness, Za­chary calls him Luk. 1. 78. The Day spring from on high St. Peter calls him 2 Pet. 1. 19. The Day Star. For Christ shines gloriously in the Gospel; He inlightens, guides and di­rects: He scatters Clouds, and dispels Mists and Fogs, and removes darkness by the marvelous Sun-shine of the Gospel. Our Duty is not to be led by any other light, but to follow Dominus▪ non aliter nobis luceat quam dum in ejus verbum intuemur quasi lucernam. Calv. that light only.

2. Christ is called the Bright and Morn­ing 2. The right and Morning Star. Star. Rev. 22. 16. As the Morning Star excels all others, so Christ excels all Men and Angels. And this Epithite of Bright is attributed to Christ, because of his brightness, which is so resplendent, as to expel darkness and blindness out of our Minds. [...]. Arist. Et [...]. lib. 5. c. 1. Aristotle (though an Heathen) hath high thoughts of Justice, insomuch that he prefers it before the Night-Star [Page 12] and Morning Star. Christ without all question is more bright, more amiable, and desireable, and more glorious then all the Stars. For he is said to be [...]. Splendor gloriae Dei: Et quid est gloria Dei, nisi gloriosa Dei natura inaccessâ luce reful­ge [...]s. Pareus. Filius est splen­dor a l [...]ce Paternâ editus, si­cut in Symbolo legitur Lum [...]n de Lumine. Victor. Strigel. in Nov. Test. the Brightness of his Fathers Glory: The expres­sion is sublime yet it comes far short of the Original; Christ irradiates his Chil­dren with Splendor, and Glory, and according to their measure they participate of his brightness▪ But the Glory and Splendor of Saints is thus distinguished from the Glory and Splendor that is in Christ; In them the Glory is as a Beam, in Christ as the Sun, in them as a drop, in Christ as the Ocean, in them as Rivulets in Christ as the Fountain from whence they are de­rived. There is a fulness of a Fountain, and a fulness of a Vessel; In Christ there is a fulness of a Fountain, in the Saints (though glorify'd) there's only the full­ness of a Vessel, and this Vessel is fill'd by Christ, and receives all of his fulness; Joh. 1. 16. And of his fulness have all we receiv­ed, and grace for grace (i. e.) By Christ we receive Gratiam gratiâ cumulatam. Dunaeus, Piscator, Davenant. Gatakerus, &c. vid. Gatak. Miscell. cap. 26. grace upon grace, or abundant in­crease of all grace; For all grace is the free gift of Jesus [Page 13] Christ, although [...]. Chrys. Probat (inquit Beza) sen­tentiam Chrysostomi, Cyrilli, Theophylasti, & Augustini statuentium [...] hic significa­re vice, loco, & sensum esse accepimus grati [...]m Novi Fae­deris loco gratiae veteris, vel gratiam Evangelii pro grati [...] Legis. Lud. de. Dieu. some Learned Authors under­stand by grace for grace the grace of the New Testament, and the singular benefit there­of, instead of the old, yet its undoubtedly true that whatever grace it is, it comes to us from Jesus Christ the only Liberal Doner thereof, from whom we receive grace both in the truth, and in the growth thereof.

A third Name of Christ is a Prophet. 3. Name, a Prophet. The promise is recorded, Deut. 18. 15. The Lord thy God will raise up unto thee a Prophet from the midst of thy Brethren like unto me; unto him shall ye hearken. This place is ci­ted. Act. 3. 22. and Act. 7. 37. Christ is he, of whom Moses and the Prophets wrote, so Philip informs Nathaniel; Joh. 1. 45.—When the Jews askt John who he was, they askt art thou that Prophet: Joh. 1. 21? In asking after [...], Chrysost. in Joh. 1. 21. that Prophet, theres some singularity and special re­mark of excellency and pre­heminency above all other Prophets. And so is Christ The Prophet in Dignity a­bove all other Prophets. But a farther in­largement I shall refer to another place, [Page 14] where I shall insist more largely upon the Prophetical Office of Christ.

A fourth Name is Immanuel. Isai. 7. 14.4. Name, Immanuel. And you have the Interpretation of this Name. Matth. 1. 23▪ God with us. This Name represents Christs infinite condescentionto make his Addi [...] qu [...]que Propheta n [...] ­men partus illus Immanuel, ad exprimandam personam e­jus simul ac [...]fficium, & fa­miliarem ejus cum hominibus conversationem quod habi [...]u­rus esset inter homines. Joh. 1. 14. Caelo terram conjunctu­rus, & hominem Deo in gra­tiâ, prout utrumque conjun­cturus erit in personâ. Walae­us. in Mat. 1. 21. abode for a time and converse with Men: Nomina illa Jesus & Imma­nuel in eo solum differunt quod nomen Iesus [...] principaliter designet officium, secundario personam; Imma­nuel principaliter personam secundario officium. Span [...]. Dub. Evang. Immanuel is a Name of Dignity and Preheminence. The Divine Nature of Christ is thereby set forth: It's like­wise a Name of singular pro­fit and benefit to us, because he is God with us, and there­by is set forth the humane Nature of Christ. And as a Learned Expositor ob­serves; Quod quaeso hoc fructu [...]bta­bilius? Hic virginis partus jam nobis attulit, ut huma­no gen [...]ri se Deus c [...]junxerit in Christo. Nec putandum est [...]tiosam esse, & infr [...]gif [...] ­ram istam conjunctionem, quae primum nos Deo recon [...]li [...]vit in Christo. 2 Cor. 5. 19. De­inde carnem nostram ad dex­tram Patris in caelis colloca­vit, & supra omnia exalta­vit. Tertio etiam hoc attu­lit, ut in omnibus adversis fi­ [...]nt [...]r dicer [...] liceat. Si De [...]s pro nobi [...] qu [...] contra [...]s Rom. 8. 31. Musc. in loc. what fruit can be more desireable then this, this fruit of the Virgin brought this to us, that God in Christ joyn'd himself to mankind, nei­ther may we conceive that this conjunction is useless and fruitless, which first hath Re­concil'd us to God in Christ, and afterward placeth our bo­dies at the Right Hand of the Father, and lastly gives us boldness and confidence in all [Page 15] adversity; If God be for us, who can be against us.—But I shall inlarge no more of this Name, because I may see cause to resume a farther exposition thereof, when I treat of Christs Hypostatical Union.

A fifth Name is Messiah or Messias, Pro­phesyed5 Name, Messiah. of by Daniel. Dan. 9. 25, 26.—But Joh. 1. 41. it's said—We have found the Mes­sias. Both Jews and Samarita [...]s excepted Redemption and Instruction in all things from Christ as may appear by the Wo­man of Samaria's answer Joh. 4. 25. The Woman saith unto him I know that Messias comes which is called Christ, when he is come he will tell us all things [...] [...]glish D [...]i [...]es on Dan. 9. 25. Antiquitus i [...] ­populo Dei, Reges, Prophetae, [...]c S [...]cerdot [...]s [...]geba [...]t [...]r, un­ctione significatur copia Spiri­tus quâ ista tria hominum ge­nera perfundu [...]r. Pet Mart. Loc. c [...]. some understand Messiah and Christ to be of one and the same significa­tion For (say they) the eternal-Word is by the Angel named Messiah (i. e.) in Greek [...], Christ, or anointed, or written in Abstracto. Annointed in regard of both natures, as to the Office of Reconciliation and Redemption. But anointed in the humane nature only as to the gifts of the Holy Ghost [...]llated upon it, and infused in­ [...] it. This Name Breve verb [...] sed efficacissi­mum fatend [...] [...]um s [...] esse Mes­siam quid aliud innuit, quam s [...] esset [...]um q [...] vere a D [...]o [...]nct [...]s sit in Regem & sacerdo­tem, adeo ut ad se confugi [...]ntes, ne dum possit defender [...] ut Rex, sed etiam Deo reconciliare ut verus Sacerdos. Ferus. in Joh. [...]. 26. Messiah carries Royalty and high Dignity in it, because its [Page 16] the same with Christ, an­nointed; and because the Prophet Daniel plainly sets down the Name and Digni­ty of Christ conjoyned in the place forecited. Dan. 9. 25. Messiah the Prince. Thus the Prophet Isaiah, Isai. 9. 6. calls him the Prince of Peace Isa. 32. 1. a King that shall reign in righteousness. The Psal­mist calls him a King Ps. 2. 6. yet have I set my King upon my Holy Hill of Zion. Christ hath absolute rule and government: All Subjection must be to him, all Scepters, all Government must yield homage unto Christ and be subordinate and subservi­vent unto him. Bishop Reynolds on Psal. 110. v. 1. p. 12. Edit. 1. A Learned and Reve­rend Divine thus Expounds; Phil. 2. 10. [...] &c. At the name of Jesus every Knee shall bow of things in Heaven and things in earth, and things under the earth; (i. e.) unto that Holy thing, unto the Power and Scepter of that Divine Person, which is unto us so comfortably manifested in a Name of Salvation, every Knee should bow.

A sixth Name is A Branch. This name6 Name, a Branch. Isai. 4. 2. Isai. 11. 1. Jer. 33. 15. is twice mention'd. Zec. 13. 8, 9. and c. 6. 12. In the former, God promiseth, be­hold I will bring forth my Servant the Branch; And in the latter (as if the) Pro­phecy was already accomplished) God points him out: Behold the Man, whose [Page 17] Name is the Branch, and he shall grow up out of his place, and he shall build the Temple of the Lord. Christ is often in Scripture call'd a Branch, thereby (Est Germen propri [...] quod è terrâ oritur. Quo Christi ma­nifestatio in carne & ortus [...] Virgine Mariae ha [...]d obscur [...] innuitur. Drus. Sic d [...]signat [...] Christi Nativitas terrena, quod instar surculi ê ter­ra proditurus esset, & e trunco velut succiso & om­ni ramorum, viroris, et flo­rum gloriâ destitut [...]. Span­h [...]m. dub. Evangel. as is observ'd) the Hu­mane Nature of Christ is shadowed forth. And we read Math. 2, 23. He shall be called a Nazarene. Where to find the word▪ Nazarene, in so many Syllables in the Old Testament is not pro­bable. No particular Pro­phet is cited by the Evangelist. But we frequently find the Word Netzera Branch. And that Christ▪ is called a Nazarene, is an allusion to those Prophesies which call Christ a Branch. I am not Huc r [...]spicientes aliqui du [...] conantur hoc Testimonium ad c [...]tum referre locum fu [...]ptum puta [...]t ex Is. 11. 1. Et egredi­ [...]tur virga de radice Jesse et flos de radice ejus ascendet, Porro quod Netzer soli 70 transt [...]lerunt Radicem, at (que) Sym. et Theod. verterunt [...] i. e. stirpem sive truncu [...] ▪ In hanc ferme sententiam Hieronymus annotavit locum. Erasmus. in Matt. 2. 23. alone in my judgment. Now this Branch is both beautiful, and glorious. Isa. 42. Its a growing and a Temple­ building Branch Ze. 6. 12. It's there said he shall grow out of his place. (i. e.) He shall sprout forth of Bethlehem, where he was born, out of the Stem▪ and Root of David, to whom he was promised, and he shall build the Tem­ple of the Lord (i. e.) by the Preaching of the Gospel he shall build up the Church made [Page 18] of all true Believers. Christ shall fasten them (as Stones in a Building) to himself the chief Corner-Stone.

A seventh Name is Jesus, and why he7. Name, Jesus. Scite anno­tat Cassia­nus libera­re a pecca­t [...]s & [...]opu­lum suum, non posse [...] convenire nisi e [...] qui uaturâ sit Deus. Beza. was so call'd is exprest: Mat. 1. 21. And she shall bring forth a Son, and thou shalt call his Name JESƲS, for he shall save his People from their Sins. Joshua was on­ly a Temporal Saviour, but Jesus is an E­ternal Saviour: Joshua a Type, Jesus the Truth; Joshua brought the Israelites in­to a Temporal Canaan, Jesus Christ brings all the Israel of God (whether Jews or Gentiles) into an Eternal Canaan, a Hea­venly Jerusalem, a Mansion not made with hands, eternal in the Heavens. Now when we speak of Christ according to his Name Jesus. What can be more said, for this is a Name above every Name? It is 1 Thes. 1. 10. Jesus, which delivereth us from the wrath to come. The only Name where­by Act. 4. 12. we must be saved. Eph. 1. 7. We have Redemption through his Blood the forgive­ness of Sins. Eph. 2. 14. He is our Peace; Mat. 20. 28. A Ransome; 2 Cor. 5. 19. our Reconciler; the 1 Tim. 2. 5. only Me­diator, our Intercessor, Heb. 7. 25. for he ever liveth to make Intercession for his Saints. He is likewise an Vel Pa­tronum; aut etiam Mediato­rem, & in­tercessorem omnia enim haec signifi­cat vox Graeca [...] Vata­bl. 1. Joh. 2. 1. Luke 22. 44. Fuit sud [...]r ejus instar sanguinis concreti de­scendens sa­per tern [...]in. L de Dieu. 1 Joh. 2. 1. [...]: Quicun (que) adeo alteri in causa officij gra­tia. Pr [...] ­ces Eccle­siae Chri­stus more Advocati Deo com­mendat. Grot. Advocate to Plead our Cause; in Person and as Mediator and Advocate both, he Pleads for all his Children in such Language:—This is the Man for whom I [Page 19] came to be incarnate, for whom I sweated drops of Blood, clodded blood, and congeald­ [...], for whose Sins I died and rose again for his Justification: Righteous-Fa­ther since thy Justice must be satisfied impute all this persons Sins upon my Score, and im­pute Righteousness unto him. And this Of­fice of an Advocate is of singular Benefit and Consolation unto all the Children of God, amidst their Fears, Perplexities, Doubts, Mournings, and Weepings over their manifold Infirmities, that they have an Advocate to Plead their Cause as Law­yers do by Vertue of their Calling, and Interpose in their behalfs: Our Prayers come as from us but raw, and cold very indigested, and imperfect, but our Advo­cate mends and perfects them, and Pleads for them as if they were absolutely exact and perfect; for he interposeth his own merits and pleads satisfaction of Justice, from his own meritorious Sufferings. Hence the Apostle grounds the Consolati­on o [...] the Saints: 1 Joh. 2. 12. If any Man Sin, we have an Advocate with the Father Jesus Christ the righteous, and he is the Pro­pitiation of our Sins, and not for ours only, but the Sins of the whole World. In this excellent Scripture we may observe seve­ral Singularities.

1. There is an Advocate for Sinners. [Page 20] An Advocate is upon the place, and un­dertakes the Cause, by defending and plead­ing. And so doth Christ as an Dum o­stendere vult quo­modo rede­amus cum Deo in gra­tiam, dicit Christ [...]m esse nobis Advec [...] ­tum, n [...]m in hoc ap­paret co­ram facie Dei, ut sa­crificii sui vim & ef­ficaciam erga no sex­erat. Calv. in loc. Advocate and Pleader carries on the Cause of poor Sinners, even all such as he hath loved, and washt in his Blood.

2. This Advocate is Jesus Christ the Eternal Son of God, the second person in Trinity, the Beloved Son, Matth. 3. 17. in whom the Father is well pleased.

3. He pleads with the Father the per­son offended.

4. He is Jesus Christ the righteous, with­out Sin, for no guile was ever found in his Mouth, and therefore being righteous he is the only fit person to be an Advocate. Heb. 7. 26. He is Holy, harmless, undefiled, sepa­rated from Sinners.

5. He is the Propitiation for Sins, he offer'd up himself for a Propitiation, he in­terposed as a surety, payd the debt and sa­tisfied Justice to the utmost, and not only for our Sins, but

6thly, For the Sins of the Usit atum est Hebraeis totum mundum dicere pro certâ uni­versitate quorundam de qui­bus in subjectâ materiâ agi­tur, ubi agitur de fidelibus, (loquitur enim fidelis fideli­bus) intelliguntur per toti­us mundi peccata, omnium quot-quot sunt fidelium pec­cata. Lud. de dieu. in 1 Joh. 2. 2. whole World. Not that for every individual person Christ was a Propitiation: But there the whole world im­plies all those who out of the Nations of the World shall believe in him. Compare this [Page 21] with Rev. 5. 9. Thou hast Re-deemed us to God by thy blood out of every Kindred, and Tongue and People, and Nation. I shall now come from the Names to treat of the Natures of Christ, but this shall be the business of the next Chapter.

CHAP. III.

THe Apostle declares 1 Tim. 3. 16. with­out Controversy great is the mystery of godliness. The first and greatest mystery that he mentions is, that God was made ma­nifest Ait Apo­s [...]olus, [...]. i. e. in carne carnaliter; nempe cum Deus alio­quin [...] non sit tam en Christus manifesta­tus est [...] occulis seu visu verè adspectabilis, conspicuus, manifestus, visu, auditu, ta­ctu, [...] 1 Joh. 1. 2. id (que) est quod Joh. 21. 1. dicitur [...] hu­man [...] deni (que) more & carne, Quod suâ alioquin natura Deus non est Quod diam Gentiles ag [...]ovêre. V. Gothosredi Exercit. poster. in 1 Tim. 3. 16. in the flesh. Of this mistery in order we are now to treat. And 1. Of the Divine Nature of Christ; 2. Of the Humane Na­ture of Christ. And 3. Of the Hypostatical Union.

For the first this Proposition shall be pro­ved, That Christ is God from all eternity. The Proof shall be made plain by evidence of Scripture and strength of Reason.

1. For Scripture Evidence. Amongst1 Proof of Christs De­ity [...]rom Scripture Testimony. many Testimonies I shall only select a few principal ones. David calls Christ his Lord; Psal. 110. v. 1. Christ urging this Scripture nonplus'd the Pharisees. Mat. 22. 44. 46. The Prophet Isaiah calls Christ the Isai. 9. 6. Mighty God, the Everlasting Fa­ther; Jeremy calls him, Jer. 23. 6. The Lord our Righteousness. He is Fellow, and Fellow­like with God the Father. Zachary calls him Gods Zech. 13. 7. Fellow. And this Testi­mony the Apostle confirms that Philip 2. 6. Christ being in the form of God, thought it no Rob­bery to be equal with God. Christ is not God by Similutude or Figure, not [...] of like Substance,Though Christ was Man, yet he was more then a bare Man. For jure nat [...]rae no Son is Lord to his Father; Domi­nation doth never ascend. There must be something a­bove nature in him, to make him his Fathers Soveraign, Christ is the [...] a Lord to his People. He had Dominion and was the Salvation of his own Fore-fathers. Bishop Reynolds in Psal. 110. vers. [...]. but [...] of the self same substance, not Metaphori­cally as Judges are called Gods, Psal. 82. 1, 6. but pro­perly, and really, and essenti­ally Christ is God, coequal, coessential, and coeternal with God the Father. We have the Testimony of Christ himself, Joh. 8. 58. Jesus said unto them, verily, verily I say unto you, Before Abraham was I am; Christ is the Word that was God; Joh. 1. 1. This Christ is the essen­tial substantial Word: And Se [...]sus [...] Pro­ [...] mihi vide­tur [...] cum esset in princi­pio, esset (que) apud Deum, erat quo (que) ipse Deus. Nam ex hoc ipso quod erat apud Deum sequitur eum fuiss quo (que) una eadem (que) cum Deo essentia, ade­o (que) Deum ipsum. Unde fundamentum quam firmum habeamus nos qui credimus in Jesum Christum, nempe eum, qui Deus sit, & unum cum Patre & Spiritu Sancto. Rolloc. in Joh. 1. the Word was God. St. Paul declares Christ, to be God over [Page 23] all blessed forever. Rom. 9. 5. St. John speaking of Christ confidently affirms this is the true God, and Eternal Life. 1 Joh. 5. 20.

And St. Jude concludes his Epistle with this Doxology. v. 25. To the only wise God our Saviour, be Glory and Majesty, Domini­on and Power, both now and ever, Amen.

Thus having proved the Deity of Christ by Scripture Testimony, I shall add strength of Reason, (though I conceive there's given abundant Proof of what's al­ready forementioned) that so there may be more Measure prest and running over.

Amongst many I shall instance in these2. Proof of Christs Deity by 3 Reasons. Reasons only, which are drawn from the Divine Attributes ascribed to Christ, the Divine Honour due to him, and his Di­vine Works; from all which, the Conclu­sion inferr'd is of eternal truth, That Christ is God from all eternity.

1. If we consider the Divine Attributes Reas. 1 From the Divine Attri­butes. given unto Christ, thence will be drawn an infallible Proof of his Deity: For in­stance we have two Attributes mentioned in one verse, viz. Power and Wisdom; 1 [Page 24] Cor. 1. 20. Christ the Power of God, and the Wisdom of God. And this Wisdom is from eternity: Solomon brings in Wisdom speak­ing thus. Prov. 8. 22, 23. Possemus verbum illud ad divinam hypostasin referre per quam natura divina in filio subsistat hoc modo fundavit me, (i. e) Pater propri [...] subsistentiâ me donavit. Quod si Vulgatam lectionem ad eum sensum vocare velis sic dirigenda est. Ab aeter­no ordinata sum, (i. e.) ab aeternitate in Statione me [...] locata sum, ut in or­dine trium hypostase [...] ego secunda persona sim, ita ut [...]inde avelli aut loco moveri non possim. Salzar. The Lord possessed me in the begin­ning of his way, before his works of old. I was set up from everlasting, from the beginning, or e­ver the earth was. To me it's out of question, that this is spoken of Christ the Essential Wisdom of the Father Christ was possessed and begotten of the Father in an incon­ceiveable and incomprehensible manner, and it's said before his works of old, (i. e.) when there was nothing created, nothing in be­ing but God, and in nothing but Eternity. And not only Power, but Omnipotency is ascribed to Christ, Joh. 5. 19. [...] for whatsoever the Fa­ther doth, these also doth the Son likewise. No­thing too hard for Omnipotency, nothing too difficult for Christ to conquer Philip. 3. 21▪ He is able (saith the Apostle) even to subdue all things unto himself. Like­wiseNotare operae pretium est jus & pote­statem suscitandi mortuos, imo quidvis suo arbitrio agendi conferri in Christi personam: Quo encomio divina ejus Ma-Jestas splendede ornatur. Calv. in loc. Eternity and Om­nipotency both meet in Christ, I am Alpha and Omega, the begin­ning and the end [...]ng, (saith the Lord) [Page 25] which is, and which was, and which is to come, the Almighty. Rev. 1. 8. Further, Om-Niscience Christ challengeth to himself; Joh. 2. 25. For he knew what was in Man. He knew who should Betray him, and when he should be delivered up to the Cross. He foretold his Sufferings, and all were accomplished accordingly. Rev. 2. 23. He searcheth the Heart and the Reins: Peter confest Lord thou know­est all things. Praeclarum Divinitatis Christi argu­mentum, Absolute citra limitationem, divinum hoc Attributum Christ [...] hic tribuitur ijsdem verbis, quibus alibi ad­scribitur Jehovae, non solum quod justi judicij administrationem sed & quo ad cordum s [...]rut ationem. Parens. Hence it appears Christ is Omniscient and there­fore God, for Omnisci­ence is an incommuni­cable Attribute to any created Beeing. Add hereunto Christ's Heb. 13. 8. immutability. Jesus Christ the same yesterday and to day and for ever: And his Immensity: For he it is that Joh 3. 13. Haec sententia Pharisaeo nova erat qui ignora­bat filium Dei fuisse ab initio. Quomodo & descen­dit & est in caelo Re­spondetur descendit Filius Dei, quia & induit naturam humanam, & humiliatur infra omn [...] captum humanum, dum fit victima pro peccatis generis humani, & ta­men est in caelo. i. e. cernit Patrem, & retinet potentiam divinam. Me­lanc. in loc. came down from Heaven, even the Son of Man which is in Heaven: Immensity and Ubiquity of presence, is an Attribute belonging to God alone. Though Christ was then corporally on earth, yet his Deity could not be con­fin'd to any place, for, according to his Di­vine Nature, he fill'd Heaven and Earth: No place can exclude his Omnipresence.

A 2d. Reason shall be drawn from the Reas. 2 Drawn from the Divine Honour due unto Christ. Divine Honour due unto Christ. The Fa­ther commands † the same honour to be gi­ven unto Christ as unto himself. Joh. 5. 23. Adoration of Christ is injoyn'd to all the† Hoc est non tantum smili, sed aequali prors [...]s ho­nore, quem­admo­dum omne judicii [...]m non aliquo tam tan­tum [...]jus partem de­dit Pater Filio suo. Rolloc. in loc. Angels. Heb. 1. 6 Let all the Angels of God wor­ship him. This Arch-Angel even Christ is the Angel of the Covenant, and with­out blame may be worshipped. The A­postle worshipt him, and fell at his Feet, (though he was forbidden to worship ano­ther Angel:) Rev. 1. 17. The four Beasts and four and twenty Elders fell down before the Lamb. And further Honour is exhibited unto Christ in saying, Rev. 5. 13. Reas. 3. Drawn from the works of Christ. Blessing and Honour and Glory and Power, be unto him that sit­teth upon the Throne, and unto the Lamb for ever and ever. These high Praises and Ce­lebrations represent Honour due untoRev. 5. 8. him, a clear Proof of his Divinity.

A 3d. Reason shall be drawn from the Works of Christ. Not to multiply many instances, only consider.

1. Christ created the World. He was Heir of all things, by whom God the Fa­ther, Heb. 12. made the World; Without him no­thing was made.

2. Christ governs and preserves the World, Joh. 1. 3. Quamvis indefinite loquatur, debet intel­ligi uni­versaliter, quod per il­lum f [...]cit omnia sae­cula. i. e. omnia cre­ata juxta illud. Prov. 8. 30. cum eo eram cuncta com­ponens: U­bi est ser­mo da Sa­pientia g [...] ­nita Chri­sti. Tena ad Hebr. He upholds all things by the Word of his Power. Both Works of Crea­tion and Providence are ascribed unto Christ.

3. Christ wrought Miracles, he cured the Lame, and the Blind, the Deaf, and the Dumb, he healed all Diseases, calmed the rageing Sea, and walkt on the Sea, raised the Dead to Life again, and by his own Power raised himself, fed 5000 with 5 Loves and two little Fishes; and which is above all these things he forgave Sins, (which only God can do) Christ in the dispensation of his Miracles frequently dispatcht two works in one journey, by healing the Diseases of Body and Soul both, as he did to the Paralytick Man, Mark 2. 4, 5. When John the Baptist sent his Disciples to Christ with this Question, Luke 7. 20, 22. Art thou he that should come, or do wee look for another? Jesus answered and said unto them, go and shew John those things which ye do hear and see, The Blind receive their Sight, and the Lame Walk, the Lepers are Cleansed, and the Deaf Hear, and the Dead are Raised up, and the Poor have the Gospel Preacht unto them. Although the Apostles wrought Miracles afterwards, yet they acknowledged all to be Act. 4. 10. [...] i. e. virtu­te, poten­tia, & o­pe. Vatabl. by the name of Jesus Christ. By vertue re­ceived from Christ they cured all Diseases. And likewise where ever the Gospel took effect and prevail'd it was by the assistance of Christ. Ministers may faithfully and sedulously labour in the work of the Gos­pel, [Page 28] and yet may not so succeed in their endeavours as to convert Men to God: But the Lord Christ can give grace with his Gospel, and infuse Holiness into their hearts to whom he Preacheth his Holy Word. For he is God, and cannot only command obedience, but give Grace and Ability to yield Conformity unto his Command.

A 4th. Reason shall be drawn from the Reas. 4 Drawn from the Instituti­on of Or­dinances. Institution of Ordinances. God only is the Institutor of Ordinances. The Sa­craments are of Christs Institution. Bap­tism hath Christs Authority and Commis­sion. Matt. 28. 19. Go ye therefore and teach all Nations, Baptizing them in the Name of the Father, and of the Son, and of the Ho­ly Ghost. And as Christ was the Institutor of Baptism, so was he of the Lords Sup­per. 1 Cor. 11. 23. For I have received of the Lord that which I deliverd unto you, &c. The Apostle acted by vertue of Christs Commission. And Christs Institution of the Lords Supper is recorded: Matt. 26. 26. Mark 14. 22. Luke 22. 19. This Insti­tution the Apostle received from Christ: As for Sacraments devised by Papists, such as are Pennance, Extream Unction, &c. they are none of Christs Institution, but rotten Inventions, and Mock-Sacraments. And they shall meet with that censure: [Page 29] Isai. 1. 12. Who hath required these things at your hands? And with another suteable thereunto from Christ. Matt. 15. 9. But in vain they do worship me teaching for Doctrines Satis liquet quicunque ex ho­minum commentis cultum Dei. discunt, non modo plane desipere, sed etiam se conficere exitiali la­bore. Calv. in Isai. 29. 13. Legi­tur appositiv [...], Doctrinas, quae sunt mandata hominum, non Dei. Vatabl. in Matth. 15. 9. the Commandments of Men. None hath power to institute Sa­craments but Christ: The Apostle would deliver no Doctrine but that he re­ceived from Christ, Christ sets up Church Officers: They are the Gifts of Christ, and the Fruits of his A­scention: Eph. 4. 11. And he gave some Apo­stles, and some Prophets, and some Evange­lists, and some Pastors, and some Teachers: A­postles, Prophets, Evangelists, these are ex­traordinary, and they are ceased; Pastors & Teachers they are ordinary standing fixt Officers. We must not set up our Post by his Post, and our Threshold by his Threshold, as the Lord complains; Ezek. 43. 8. This is an high Indignity, and a great affront to God, to mix Hominum inventa in Dei cultu impurae sunt cor­ruptelae. Calv. In­stit. l. 4. c. 10. The Affir­mative part in the 2d. Com­mand­ment is, that our outward worship be as he hath prescribed it: We must make his Word our Pattern. The Negative, that we mingle not our Will-worship with his Precept or Worship. Bp. Andr. 2. Com. Thou shalt not worship me with any device of thine own, contrary to my Will and Nature: and the Affirmative is implied, thou shalt in every respect worship me according to my Will and Nature. Babington. 2 Com. Humane Inventions with Divine Institutions. When Nadab, and Abihu presumed to offer strange fire upon the Alter, they became a signal example, of disobedience. Lev. 10. 2. Christ is the only Lord of our Consciences, the only Institutor of his Word, Sacraments, Mi­nistery, and all other Divine Ordinances. [Page 30] His Institutions are every way perfect, and stand in no need of Addition or Di­minution.

That Text urged by the Apostle. 1. Cor. 14. 40. Let all things be done decently and in order. Beza In­terprets of a decency: And Gro­tius against confusion in the Church. Yet the Original expresly de­clares (what we render in order) [...]. Beza. [...], Parti­tis temporibus suo quis (que) ordine. Grotius. accord­ing to order, Ordination or Appointment. And this seems to allude to Exod. 39. 43. Where its said they had [...]. Vers. 70. done all things as the Lord commanded.

We might further prove the Deity of Christ from his Mission of the Holy Ghost, Revelation of things to come, Conquering the World by the Power of his Eternal Gospel, giving Eternal Life unto all his Children. But those foregoing Arguments may suffice for confirmation of so clear and infallible a Truth. And this Doctrin of Christ's Divinity is a Fort Royal, which will remain impregnable notwithstanding all the violent Assaults and Batteries made [Page 31] against it by Qui Chri­stum no [...] nisi homi­nem [...]gno­s [...]nt, summ [...] venerandum incarnationis mysterium, ut purum putum fig­mentum blasphemè rident. Brochm. Syst. Theol. A 15. de Christo. c. 2. Socinus and other Blasphe­mous Hereticks.

In the 2d. place we come to treat of2. Christs Humane Nature. Christs Humane Nature. And this Pro­position that Christ is Man, we shall clear by express Scripture, and Evidence of Reason.

1. For Scripture Testimony, Christ1. Scrip­ture Testi­mony. was the promised Seed (i. e.) Gen. 3. 15. Per promissio­nem gratiae vivificatus ost Adam: Est autem haec Ipsum semen con­teret caput tuam. Est autem Se­men mulie­ris Chri­stus & quicun (que) sunt in Christo. Melan­cton in Gen. Advertendum est Hebraicè haberi ipsum, ita ut semen mulieris (i. e.) Christus demonstretur. Pet. Mart. Soli Christo contritio serpentini Capi­tis tribuitur, sed Hujus victoriae suae per fidem nos facit participes. Gerrh. the Seed of the Woman. And this was the first Pro­mise which was ever made, which was made in Paradise: Christ is that Child born, that Son given, mentioned by the Prophet Isaiah c. 9. 6. call'd a Man; Mich. 5. 5. Zech. 13. 7. 1. Tim. 2. 5. The Son of Man; Mat. 8. 20. The Son of Mary; Luke 1. 31. Of the Seed of Abraham; Hebr. 2. 16. Of the Seed of David. 2. Tim. 2. 8. Christ the Eter­nal Substantial Word, was made Flesh, Joh. 1. 14. and he was manifested in the Flesh: 1 Tim. 3. 16. There are two words which plainly express the Humane Nature of Christ: One is, [...] Joh. 1. 14. he dwelt amongst us. And the other is Phillip. 2. 7. [Page 32] [...] He made himself of no Evacua­vit seip­sum, dum immensam divinae gloriae & munificen­tiae maje­statem àd tempus o [...]mubilavit. Inanitio ipsius nostri est adimpletio. Musc. in loc. Reputation. For God to come down, and dwell with Men, as it were to disrobe himself, and unite a Clod of dust to his Divine Person, here is an unparallell'd Condescention, and an evident proof of Christs Humanity.

Add hereunto a threefold Reason drawnProved by 3 Reasons that Christ is Man. from the Birth, Life and Death of Christ, and in every one of these his Manhood is fully proved.

1. For Christs Birth, he was Gal. 4. 4. born Reas. 1 Drawn from the Birth of Christ. of a Woman, and she was I­sai. 7. 14. a Virgin. A Mother and a Virgin, here's a great un­parallell'd Mystery. Luke [...]. 35. The Power of the Highest overshadowed her. The Con­ception was Matth. 1. 20. by the Holy Ghost. There was no concurrence of Man. As Christs Name so was his Birth and Conception wonderful. You have the History ofOpus erat virtute agente, & virtute non huma­nâ sed di­vina, ex immundis enim geni­tus, nec mundus esse potuisset formaliter nec mundans efficienter. Unde [...]andem quidem naturam communicatam habere debebat, sed modo communicationi diverso debet esse ut [...] secundum divinam n [...]turam, sic [...] se­cundum humanam ut plene responderet typo Melchisidechi. Spanh. dub. Evang. both; Matt. 1. 18, 19, 20, 21, &c. This is the mystery that the very Angels desire to peep into. 1 Pet. 1. 12. Angels Proclaim it, Wisemen came from the East to see it, All the Heathen Oracles ceased; Christ the Eternal God the Antient of days became [Page 33] became the Infant of days; he whom the Heaven of Heavens could not contain, lay inclosed in the Virgins Womb, and when he was brought forth he was laid in a Manger. That the Lord Christ the E­ternal God should be wrapt up in Swad­ling Cloathes, and became a Child; This is an Evident Proof of his Humane Na­ture. The Quem Coelum & Terra bene­dicit, in praesepi an­gusto collo­catur, nu­meratur in saeculo qui est ante saecula: Christus Jesus heri & hodie i­dem ipse & insaecu­la. Aug. S. p. 589. E­dit. Frob. Fathers rise high in expression of this high Mystery. Christus multis servis in mundo minor esset; aetate, ipso mundo antiquior sine vetustate; Homo fieret, qui hominem fecit; crearetur ex matre, qu [...]m creavit; portaretur manibus, quas formavit; sugeret ubera quae implevit; in praesepi muta vagiret infantia, &c. Aug. de Temp. Serm. 21. That Christ should be made of that Woman, who was made of him; that Christ should be before all Ages, and yet born in time. These are Transcendent Mysteries. We may not be over curiously inquisitive, lest with the Men of Bethshemesh we smart for our curiosity: Let it suffice us to believe that which we read in Scripture revealed, and let us acquiesce in that belief.

2. Christs Humane Nature may be ea­sily Reas. 2 Christs Humane Nature proved by his Life. proved by his Life. If we consider his actions of eating and drinking, and his infirmities, (which were not sinful) of Hunger, Thirst, and Weariness, his Weeping at Lazarus his Funeral, these are evident proofs of his Manhood. Now [Page 34] Weeping, Thirsting, Hunger, and Wea­riness, are Infirmities, incident only to Mankind. These and all such Infirmities (free from Sin) were incident unto Christ. Indeed Lameness, Deafness, Blindness, and such like, which are only incident to individuals and some particular persons, these Christ had not: But those Infirmi­ties, which are in Common to Mankind, as Weakness, Hunger, &c. these Christ was subject unto. The Gospel gives ma­ny Instances, as Matth. 4. 2. Joh. 4. 7. Joh. 11. 35. Joh. 4. 6. I refer my Reader to the pe­rusal of those Scriptures.

3. Christs Humane Nature appears by Reas. 3 Christs Humane Nature proved from his Death and Passion. his Death and Passion. The God-head is impassible, and hath neither Body, nor Parts: But Christ assumed an humane Body. The Apostle, Heb. 10. 5. (which is taken out of Psal. 40. 6.) gives a full proof.—Sacrifice and Burnt-offerings thou wouldst not, but a Body hast thou prepared me. Christ had a real Body, and there­fore Marcion who held that Christs Body was Phantastical, in Semblance and shew only, likewise Manes and his Follow­ers who held that Christ brought his Bo­dy from Heaven, and Valentinus who held that Christ had an aerial Body, and assumed nothing of Mary, but only pas­sed as Water through a Channel; these [Page 35] Hereticks with their Heresies have been long since exploded and Condemned, and they are not worth reviving by any re­petition, unless for a larger confutation. Now the self same Body which was of the Flesh and Substance of the Virgin Mary, was Buffeted, Scourged, Crowned with Thorns, Spit upon, Crucified: Christ as the Apostle tells us, Phil. 2. 8. Became obe­dient unto Death, even the Death of the Cross.

Object. But it will be Objected; Is this for Christs Dignity and Honour to become incarnate? My Argument I treat on is con­cerning Christs Dignity.—How can Christs Dignity and Incarnation stand together?

Answ. For Answer, Though it's a great Humiliation in Christ to be incarnate, and to assume Humane Nature, yet his Di­vine Nature puts Glory and Honour up­on the Humane Nature, for what Quamvis nulla sub­stantia digna est ut Deus in­duat, quod­cun (que) ta­men indue­rit, ipse dignum facit▪ Tertull. ever God assumes he makes honourable. Christ advanceth the Humane Nature, by ta­king Flesh upon him: He sanctifieth it, and afterwards will bring it unto Glory.

3. Let's consider the Hypostatical Uni­nion,3. The Hy­postatical Union. that Christ is God and Man in one [Page 36] Person, these two Natures of Christ, (Paulus eximiam Christi commenda­tionem ha­bet, quaedu­as in eo na­turas di­sertè co [...]fi­tetur. Hu­mana na­tura indi­catur his verbis: Ex Judaeis se­cundum Carnem. Nam per carnem Phrasi Hebraica t [...]tus homo intelligitur. Divina natura apertissime descri­bitur his verbis—Qui est super omnia benedictus in saecula. Pet. Mart. in Rom. 9. 5. as Peter Martyr observes) are plainly set forth from Rom. 9. 5. Of whom as concer­ning the flesh Christ came, who is over all God Blessed for ever. How this may be understood I have read thus shadowed by a Similitude. One Tree may be set into another, and it groweth in the Stock thereof, and becomes one and the same Tree, though there may remain two Na­tures, or Kinds of Fruits: So in the Son of God made Man though there be two Natures, yet both being united into one Person, there is but one Son of God.

There are four Quatuor haec adver­bia [...] totidem haeresibus in Symbolo Chalcedonensi opposit a sunt. Adverbs, which op­pose so many Heresies, and represent this Union, viz. Inconfusedly, Inconverti­bly, Undividedly, Unseparably.

1. Inconfusedly (i. e.) The Natures and Proprieties of the Natures remain still distinct: There is no change or confusion in them. When one propriety is given to another, as when we read Christ pur­chased his Church Act. 20. 28. Salvâ pro­prietate u­trius (que) na­tur [...] & in un [...]m co [...]unte personam suscepta est à Majestate humilitas. E [...] natur [...] inviolabilis unita est passibili. Tertull. contra Prax. with his Blood, [Page 37] The Son of God Gal. 4. 4. was made of a Wo­man, The 1 Cor. 2. 8. Per haec, qui erat Dei filius factus est hominis fi­lius as­sumptione inferioris non versione potioris; accipiendo ipse quod non erat, non [...]mittendo quod erat. Aug. de temp. Permanente integro statu divinitatis assumpsit hominem Dei filius, nec amisit quod erat, sed sociavit sibi quod in ipso non ante fuerat: invisibilis ergo secundum Divinitatem Dei filius, visibilem suscepit hominem, immortalis mortalem, impassibilis passi­ [...]ilem, & ut totum breviter comprehendam, Deus hominem. Aug. Serm. 4. de Tempore. Lord of Glory was Crucified; we are to understand a Communica­tion of Idioms; for Blood, Birth and Crucifixion appertain to the Humane Nature.

2. Inconvertibly. There's not a Con­version of the God-head into the Man­hood, nor of the Man-hood into the God­head; God is not changed into a Man, nor Man changed into God.

3. Undividedly, (i. e.) one nature can­not be separated from the other; for though there is a Distinction yet not a Division. There are not two Christs, nor two Per­sons, but one Christ, one and the same Person.

4. Unseparably. This Union remains to all eternity, Christ, Immanuel, [...], God-Man in one Person, for so continu­eth he for Quod se­mel assum­psit nun­quam di­misit. Damasc. ever.

We are then to understand an Union of two Natures, not (as Nestorius af­firms an Union of two Persons, though [Page 38] the Union be personal, yet it is not of Persons. To help us to conceive this better, some illustrate it by the Soul and Body which make up one Man, and by Iron and Fire, where both remain in one, so Basil: As the Sun and Light meet in one, so Justin Martyr and Athanasius. But Similitudes are more for Illustration than Probation, and therefore I let them pass and put no great stress up­on them.

What is writ in an excellent Treatise Intituled Immanuel by an D. Usher A. Bishop of Armagh Lord Pri­mate of Ireland. eminent Light of the Church of God will give abundant satisfaction, which I have here transcrib'd—For the nearer conceiving whereof we may call to mind, that which the Apostle hath taught us touching our Saviour, Col. 2. 9. In him dwelleth all the fulness of the God­head bodily, that is to say, by such a personal and real Ʋnion, as doth inseparably and ever­lastingly conjoyn that infinite God-head with his finite Manhood in the Ʋnity of the self­same individual person. He in whom the fulness dwelleth is the Person. That fulness which doth so dwell in him is the Nature. Now there dwelleth in him not only the ful­ness of the God-head, but the fulness of the Man-hood also: For we believe him to be b [...]th perfect God, begotten of the Substance of hi [...] Father before all Worlds, and perfect Man▪ [Page 39] made of the Substance of his Mother in the fulness of time. And therefore we must hold, that there are two distinct Natures in him: And two so distinct, that they do not make any Compounded Nature, but still remain Ʋncompounded and Ʋnconfounded together. But he in whom the fulness of Man-hood dwel­leth is not one, and he in whom the fulness of the God-head another, but he in whom the fulness of both those Natures dwelleth is one and the same Immanuel, and consequently it must be believed as firmly, that he is but one person. And here we must consider that the Divine Nature did not assume an Hu­mane Person, but the Divine Person did as­sume an Humane Nature. Thus far that Reverend and Learned Author. Exinani­vit seip­sum for­mam ser­vi suscipi­endo: Non quod aliud qu [...]m quod erat, fieret; (i. e) non ut mutaretur ab e [...] quod er at, sed ut seposito interim majestatis suae honore humanum corpus in [...]ueret, quo suscepto salus gentium fieret. Ambros. lib. de fide, contra Arrianos, cap. 8. Ips [...] natura suscipienda erat quae liberanda. Aug. de vera religione. Sic voluit ruinam fragilis vasis reformare, deni (que) ut nec peccatum hominis dimitteret impunitum, quia justus est, nec insanabile, quia est misericors: potu [...]t aliter fieri quantum ad potentiam Medici, sed non potuit commo­dius aut doctius praeparari, ut esset Medicina aegroti, & quantum ad ju­stitiam Dei. Aug. Serm. 3. de Annunc. Domini. St. Am­brose writes to the same sense very perspi­cuously.

Quest.—But it will be askt why was it requisite that Christ should be Man?

Answ. The Answer is, that satisfaction might be made in the same Nature, Man [Page 40] had offended, and Man must be Slain. This was Typified by the Dead Bird and Paschal Lamb, and all those Levitical Sa­crifices which were slain, without shedding of Blood (saith the Apostle) there is no re­mission, Heb. 9. 22. The God-head could not suffer Death, Christ as Man pour­eth forth his Precious Blood out of his Veins.

Quest. But why was he God and Man in the same Person?

Answ. For Answer, The God-head gave strength and supportation to the Manhood.

The Manhood could suffer Death, but could not overcome Death: The God­head could overcome but not suffer, wherefore there was an happy conjuncti­on of the God-head and Manhood: Christ is that middle Person in Trinity to deal between God and Man, he himself being God to deal with his Father, and he being Man to deal for the business with Men: So that notwithstanding the opposition of Nestorians, Eutyches, Marcion, and other Hereticks, the Truth is abundantly clear­ed concerning the Hypostatical Union of Christ.—I proceed to the Next Chapter, wherein I shall discourse of the Offices of Christ, viz. Sacerdotal, Prophetical, and Regal, and first of his Sacerdotal Office

CHAP. IV.

CHAP. V.

CHAP. VI.

CHAP. VII.

CHAP. VIII.

CHAP. IX.

CHAP. X.