Two treatises concerning I. God's all-sufficiency, and II. Christ's preciousness Being the substance of some sermons long since preached in the University of Oxford. By Henry Wilkinson, D.D. Then principal of Magdalen-Hall, Oxon.

TWO TREATISES CONCERNING I. GOD's All-Sufficiency , AND II. CHRIST's Preciousness .

BEING The Substance of some SERMONS long since Preached in the University of Oxford .

By Henry Wilkinson , D. D. Then Principal of Magdalen-Hall , Oxon.

ECCLES. ix . ver. x. Whatsoever thy Hand findeth to do , do it with thy might ; for there is no Work , nor Device , nor Knowledge , nor Wisdom in the Grave , whither thou goest . 2 COR. v. ver. xiv . The Love of Christ Constraineth us . Domine Jesu , Te plus diligo , quam mea , meos , Me. Bern.

LONDON Printed by Thomas Milbourn , for John Kidgel , at the Atlas in Cornhil , near the Royal-Exchange , 1681.

The Epistle Dedicatory . TO THE RIGHT WORSHIPFUL , HIS MUCH Honoured Friend , Iohn Clarke , OF St. Edmund-Bury , Esquire . Sir ,

THat I may not Live and Dye Vngrateful , I presume to prefix Your Name to these Ensuing Treatises , as a Testimony of my Grateful Acknowledgment of those many Signal Favours , which you have conferr'd upon Mee .

The First Treatise opens and applyes the Doctrine of God's All-Sufficiency . The deliberate Meditation and Application thereof , amidst various Dispensations , and Vicissitudes of Providence , will be a Divine Cordial to Relieve a fainting Spirit ; and will swallow up , and overcome all Outward Troubles , as Aaron's Rod swallow'd up all the Rods of the Aegyptian Magicians .

That Pious Aphorisme , which the Noble , and truly religious Lady Vere , chose for her Motto , namely , GOD WILL PROVIDE , doth the Faith of every true Believer fully assent unto ; by which he is enabled to Rely upon the All-Sufficiency of a Faithful God , both for a Supply of whatever he wants , and for a Sanctifyed Improvement of all that he enjoys .

The other Treatise endeavoureth to unfold the Precious Excellency of Christ , in order to the rendring of him the most Desirable Object to the Believers Faith .

As all Light at God's Command , in the First Creation , did fix , and terminate in the Body of the Sun ; so it hath pleased the Father , that there Col. 1. 19. should be a Perfect and Compleat Fullness of all Divine and Heavenly Graces , dwelling in the Person , as well as in the Doctrine of the Blessed Jesus ; and He it is , in whom all Excellencies do Concenter : In Him , there is a Fulness of Merit to Justify and Save us , a Fulness of Grace to Sanctify and Cleanse us , a Fulness of Wisdom to Guide and Direct us , a Fulness of Power to Sustain and Vphold us ; and , in a word , a Fulness of Mercy , Pity , and Compassion to Relieve and Succour us . How truly then did the Spouse call her Beloved , The Chiefest among Cant. 5. 10. Ten Thousand ?

I have taken Liberty to become Your Remembrancer of these Things , though You know them already , and have been fully Instructed in them .

My daily Prayer to God for You is , and shall be , That Your Last Dayes may be Your Best Dayes ; Your Last Fruit , Your Fullest and Fairest Fruit : That , as a Plant of Righteousness in God's Garden , ( which hath no Withered Trees , Over-grown , and Psal. 92. 13. 4. past Bearing ) You may bring forth more Fruit in Old Age ; and , like the Almond-Tree , Tree , be even Blossoming , and always Flourishing . So prayeth ,

Cornard-Magna , near Sudbury in Suffolk , Nov. 2. 1680. Honoured Sir , Your most Obliged , & Humble Servant , Henry Wilkinson .

GOD's All-Sufficiency Plainly Opened , and practically Applyed , in a Treatise upon 2 CHRON. Cap. XXV . Ver. ix . And Amaziah said to the Man of God , Treatise 1. of God's All-Sufficiency . But , What shall we do for the Hundred Talents , which I have given to the Army of Israel ? And the Man of God answered , The Lord is able to give thee much more than this .

CHAP. I.

Containing the Coherence , Exposition , and Division of the Word● ; with the Deduction of a Doctrine insisted on , as the Foundation of the whole Discourse .

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 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 was Described , vers. 1. and what his Conversation was , vers. 2. compare this with 2 King . 14. 3. and one Text will 2 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 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 , 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 Amaziah ver. 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 , 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 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 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 full The 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 , 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 , the 2 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 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 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 , is Prov. 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 high-Tower , &c. If amidst our greatest His 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.

Contains the Method of Proceeding , and ● therein the first Argument drawn from God's Attributes .

FOr Inlargement of this needful , and Method 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 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 of 1. 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 understandeth all things , and knoweth Psal. 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 Destroy 1 Cor. 1. 19. 20. it , and make Foolish the Wisdom of the World : The Foolishness of God ( as the 1 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 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 Vt 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 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 then vers. 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 Spirit Isa. 9. 6. of Wisdom and Understanding . When 1 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 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 fully Prov. 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 Strong-hold of all Gods Children : This is their 2. 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 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 short Job 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 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 Almighty Gen. 1. 3 , 4. Power of God . In the Creation , God brought Light out of Darkness , Order out of a Chaos of Confusion . God made Exod. 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 a Numb. 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 Instances Potens 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 ground 3 Attribute of Mercy . of singular Support , and Comfort unto all the Children of God .

I proceed to a Third Instance drawn from the Attribute of Mercy . God is abundant in Goodness and Mercy : He is Merciful , Gracious , Long-Suffering . Mercy Micah 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 Diseased Joh. 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 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 like Gen. 21. 19. to have perished with Thirst ; then the Lord opened her Eyes , and shewed her a Well of Water . When Egypts Flower Josh. 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 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 , 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 detracts 1 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 in Exod. 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 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 holy Isa. 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 , 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 shall 5. 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 Sublunary Quis no● diversa prese●tibus , contrariaque expectatis aut speret aut timeat . Vell. Paterz . things : Most true is that of Solomon , 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 turning . Heavenly Bodies have Parallaxes , but there is no such thing ●● God . Friends , such in whom we have put great Job . 6. 15. confidence , prove perfidious , and are like that deceitful Brook , mentioned by Job . Riches , they fail , and are on the Prov. 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 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 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 a Ficta 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. 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 if Five 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.

Containing a Second Argument drawn from God's Promises .

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 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 , 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 , 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 and Prov. 18. 14. anguish . A wounded Spirit , Who can bear ? God withdraws Deus 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 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.

Contains a Third Argument drawn from God's Providences .

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 disputed Valde 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 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 went Gen. 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 when Act. 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 was restored unto his Place , and the Gen. 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 acknowledged Act. 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 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 , 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 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 . And Lex 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 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 ( notwithstanding See Mr. Clarks Martyrology . many fair flattering Words promised unto him ) Thousands of Protestants were 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 , 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 , 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 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 . To Dr. 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 former Poverty . One Story more I 'le Dr. 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 , 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 will Mr. 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 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 , 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 . 'T is 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 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.

Containing a Fourth Argument from the Saints Experiences .

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 , 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 's Quia 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 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 , 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 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 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 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 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 mention Id 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.

For Demonstration of the Doctrine by Reasons , and first from necessity of Precept .

HAving dispatch't the First Head of Head 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 , 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 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 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 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 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 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 .

Proving the Doctrine from the necessity of Means in Four Particulars .

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 , yielding A 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 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 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 of Job . 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 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 Afflictions 3. 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 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 Psalmist Cum 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 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 was Dan. 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 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 moving Veniet 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 Pray Job 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 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 Afflictions 4thly . Vnde 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. 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 , 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 , than when he fed delicately at his Fathers Table . Zeno could say after he Jam 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 us . And these are only the Riches of Christ .

CHAP. VIII .

Containing a Second Reason , drawn from the excellency of a quiet , and submissive Frame of Spirit .

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 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 of 1. 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 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 is A 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 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 saw Job 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 the Credere 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 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 disconsolate 3. 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 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 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. 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 Patterns Non 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 , 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 Crown of Gold , where Christ was Crucified Abdicare 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 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Vt 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 holy 6. 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 , and caus'd Exemplary Justice to be Executed upon the Idolaters . Thus Zealous Causa 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. The Si 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. Saul's Zeal before his Conversion , was Predicare 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 .

Containing a Third Reason drawn from the Utility and Benefit , accruing from this yielding Submissive Spirit .

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 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 Omnipotency 2. 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 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 Trumpet Tuba 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 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 amongst Eph. 5. 4. those things which Are not convenient . Cicero himself sets bounds to jesting ; and Non 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 see Sensus 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 inordinate Te 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 . 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 . 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 whole 4. 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 to Non 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 , 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 : We 1 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 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.

Containing a Fourth Reason , concerning the sad and mischievous Consequences of Striving , Strugling , and Repining against God .

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 , and 1. 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 unbelievers Heb. 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 their Rev. 21. 8. part , in the Lake that Burneth with Fire and Brimstone , which is the Second Death .

CHAP. XI .

Containing a Resolution of particular Cases .

IN the next place , I come to lay down 3. 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 . Sheep , put into the best Pastures , come soonest to the Shambles . How Quo altius extolluntur , eo periculofiori loco constituuntur , ut citius corruant . Mollerus . many Wicked Men are Fatted to the Day of Destruction ! What will Riches avail Zeph 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. 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 by Nobilitate 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 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 was Inop● , 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 Received Sese 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 Wicked 2. 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 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 abuse Nulla 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 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 . Oft-times 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 when Non 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 , 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 dreadful 4. 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 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 false Judgments will be revoked . Saint Veniet , 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 as Infelicitatis 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. 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 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 Watchful , 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 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 greatest 3. 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 , 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. 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 First 1. 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 , its Ipse 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 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 , 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 Commendation Nihil 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 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 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 , 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 acknowledge Duty 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 Excellent Quis 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 ? 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 to Duty 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 Behaviour Psal. 17. 13. Lam. 3. 29. is , a Putting our Mouths in the 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 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 Contentment Praeclara 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 takes Vir 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 , 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 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 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 the Quia 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 .

Containing an Use of Reprehension to thre● Sorts of Persons , viz. Unbelievers , Murmurers , and rash Censurers .

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 Vse 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 all 1. 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 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 , and 2. 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 , and 3. 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 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 Unthankfulness Aggrav . 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 , 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 Practice 2. 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 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 greater 3. 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 murmuring 4. 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 , and Certe 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 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 cause Gaudi●●● 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 . Labour Res 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 uncharitable 3. Rash Censurers are Reproved . Censures , add more Weight to the Burdens , and more Afflictions to the Bonds of God's Afflicted Children . Every prophane Miscreant is ●pt to V●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 to Ex ●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 〈◊〉 Question . In Affliction ( as a Learned Si 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 with Psal. 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 . 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 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 .

Containing an Use of Exhortation , wherein are laid down moving Considerations to depend , and rely on God's All-Sufficiency . for Exhortation .

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 , and Mot. 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 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 , Consider , whatsoever is Mot. 2. All that s 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 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 all Posterior 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 Good Mot. 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 , 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 , of Habet 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 . His Mot. 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 . 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 , but In 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 . | | 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 believe Mot. 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 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. 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 , 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 .

Wherein are Two grand Impediments discovered , viz. Covetousness and Hypocrisy , which hinder us from Believing , and Depending on God's All-Sufficiency .

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 great 1. 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 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 Swine Mark 10. 22. before a Saviour : The Young Rich Ruler preferred Treasures on Earth , before 2 Tim. 4. 10. Treasures in Heaven . Too much Love of the World , caused Demas to turn Apostate . Lather had a Spirit above the Hem 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 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 , the 1 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 , and Mark . 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 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 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 , 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 Hypocrite Timeo , 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.

Directing to Three special Duties to be put in Practice , viz. To Live by Faith ; and , To set the Spirit of Prayer a working ; and , To get a meek and quiet Spirit .

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 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 when Justin. 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 Holds , and deprived of several Helps , and disappointed of his Expectations ; yet he Heb. 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 ; he Fides 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 None-such , 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 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 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 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 , when Dulcio●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.

But some distressed Persons complain , Object . That they Receive no Answer of their Prayers .

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 according Deus 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 Special Aut Deus dabit quod petimus , aut quod ▪ nobis noverit esse utilius . Bern ▪ Qualifications : As ,

First , Humility . Abraham , when he Qualif . 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 Humiliation Apage ut intumescat vermiculus , quum sese exinaniverit Dominus . Bern. for a curb of Pride . It 's ( saith he ) 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 Works , 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 is Qualif . 2. is Faith . Faith : We must Pray believingly , otherwise there is no Hopes of speeding . An Unbeliever , so remaining , is without 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 , 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 called Euseb. 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 among Oratio 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 is Qual . 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 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 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 . 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 Spirit Bombarda Christianorum Luth. teacheth us how to Pray . Prayer is only 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 Prayer Qualif . 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 . Will he delight himself in the Almighty ? Will he always call upon God ? saith Job , c. 27. v. 10.

A Third and Last Duty , as a Special Duty 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 : 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 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 . 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 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 .

Containing a Third Use for Examination in Five Queries .

IT will now be Requisite , that I Inlarge Vse 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 , 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 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 , 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 also do , these are under the Judgment of that Text. But whither should a People go , but to their God ? He is Isa. 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 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 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 to Job 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 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 strong Psal. 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 strong Quaquaversum 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 am Quia 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 abundance Impiger 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 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 high 2. 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 , when Mat. 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 Provident 3. 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 Wisdom , 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 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 .

When 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 Wisdom ; 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 World , 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 none Quam 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 his Dan. 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 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 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 .

Containing the Fourth and last Use for Consolation .

THe Fourth and Last Use ( for a Conclusion Vse 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 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 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 place 1 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 hath Ascendisti 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 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 ; I shall mention them in Particulars , and so Conclude .

First , They have Communion with 1. 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 , when Act. & 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 Carcass Melior 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 but Communion with God , will comfort and quiet the Soul .

A Second Ground of Comfort , is God's 2 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 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 Reason Dr. Vsher 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 . )

There was ( saith he ) a Commission from the Queen , sent down by a Doctor into Ireland ; who going with the Commission thither , at Chester ( where he lodged in his Travels ) he boasted , that he had a Commission de Comburendis Haereticis : One of the Servants of the Inn , being a Well-willer to Protestants , took notice of the Words , and got away the Commission . When the Commissioner came into Ireland , he was Entertained with great Respect . After some time , he appeared before the Lords of the Councel in Ireland ; and then opened his Box , to shew his Commission ; but there was nothing in the Box , but a Pack of Cards : Whereupon he was Committed to Prison , and threatned exceedingly ; but upon Security given , he was afterwards Released , and return'd into England , and obtain'd a New Commission : But as soon as he came to Chester , the Report came of Queen Maries Death , and he stop't his farther Journey .

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 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 the 4 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 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.

The Lord is Able to Give us much More than This.

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

FINIS .

THE CONTENTS OF THE First Treatise . Chap. I. Containing the Coherence and Exposition of the Words , the Division of them , and a Doctrine inferr'd from them ; page 1 , unto page 12. Chap. II. Contains the Method of Proceeding , & therein the First Argument took from God ' s Attributes ; pag. 12 , unto pag. 32. Chap. III. Contains a Second Argument drawn from God ' s Promises ; p. 32 , unto p. 37. Chap. IV. A Third Argument is took from God ' s Providences ; p. 37 , unto p. 52. Chap. V. Contains a Fourth Argument , took from the Saints Experiences ; p. 52 , unto p. 59. Chap. VI. Contains the Demonstration of the Doctrine , by Reasons ; and first , from Necessity of Precept ; p. 59 , unto p. 65. Chap. VII . Proves the Doctrine , from the Necessity of Means , in Four Particulars ; p. 66 , unto p. 77. Chap. VIII . Contains a Second Reason , which is took from the Excellency of a Quiet and Submissive Frame of Spirit ; p. 77 , unto p. 89. Chap. IX . Contains a Third Reason , drawn from the Vtility and Benefit , accru●ng from this yielding , submissive Spirit ; p. 89 , unto p. 99. Chap. X. Contains a Fourth Reason , concerning the sad , and mischievous Consequences of Striving , Strugling , and Repining against God ; p. 99 , unto p. 102. Chap. XI . Contains a Resolution of Particular Cases ; p. 102 , unto p. 130. Chap. XII . Contains an Vse of Reprehension to Vnbelievers , Murmurers , and rash Censurers ; p. 130 , unto p. 143. Chap. XIII . Contains an Vse of Exhortation , with several Motives to depend on God's All-Sufficiency ; p. 143. p. 153. Chap. XIV . Discovers Two Grand Impediments , viz. Covetousness , and Hypocrisie ; p. 153. unto p. 160. Chap. XV. Directs to Three special Duties , viz. To live by Faith , To set the Spirit of Prayer a working , and , To get a meek and quiet Spirit ; p. 160 , unto p. 180. Chap. XVI . Containing a Third Vse for Examination , in Five Queries ; p. 181 , unto p. 195. Chap. XVII . Containing the Fourth and Last Vse for Consolation ; p. 196 , unto the End , p. 207.

ERRATA In the First Treatise . PAge 3. in the Margent , r. aegre velli potest . p. 27. Marg. r. Paterculus . p. 35. Marg. r. restaurare ; and , naufragio . p. 39. Marg. r. Benefacit . p. 43. li●e 5. r. Thirst . p. 53. lin. 5. r. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 64. Marg. r. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 79. Marg. r. Salv. and , punimur . p. 92. Marg. r. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 117. Marg. r. Exemptus . p. 127. lin. 19. r. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 144. Marg. r. conscientiam afflictam ; and , excitare . p. 167. lin. 26. r. Jam. 4. p. 170. Marg. r. profectae . p. 173. Marg. r. vos . p. 193. Marg. r. amittere . p. 197. lin. 3. r. none .

THE Second TREATISE , Concerning the PRECIOUSNESS OF CHRIST ; Preach'd long since for the substance thereof , ( but since much inlarged ) at St. MARIES OXON .

By Henry Wilkinson . D. D. Then Principal of Magdalen-Hall .

Matth. 13. 45 , 46. Again the Kingdom of Heaven is like unto a Merchant-Man seeking goodly Pearls , who when he had found one Pearl of great Price , went and sold all that he had , and bought it .

LONDON . Printed for John Kidgel , at the Great-Atlas in Cornhill , 1681.

TO THE Candid READER .

WHAT here ( Reader ) I present to thy View , ( and as I hope ) to thy Candid Interpretation , I Preach'd many Years agoe at St. Maries in Oxford : Since I have form'd it a Treatise with Inlargements .

The Subject Discoursed on , is , The Preciousness , infinite Dignity and Value of our Blessed Lord , and only Saviour Jesus Christ . The Wise Merchant in the Parable Sold all , and Bought this Pearl of great price . It 's Chrysostomes Observation , Matth. 13. 45 , 46. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrysoft . in loc. Christ is the Pearl of infinite Value , if you sell not all you cannot purchase it .

It 's worth our best Inquiry , to ask who are they that put the highest price , and estimation upon our Holy Lord Jesus ? The Text gives a full Answer ; Unto you which believe , he is precious . Only true Believers value Christ above all others . The Vnbelieving Gadarens preferred their Swine before a Saviour , and Demas valued the World above Christ and his Apostles . It 's ▪ Recorded in History , that a Profane Duke of B●●●on pro●est , That he would not leave his part in Paris for his part in Paradice . It 's no new thing for Swine and such who ( though they are in Me●s shape ) who have Brutish Qualities , to trample precious Pearls under their Feet , they resemble the Dung-hill Cock in the Fable , who would rather have a Grain of Barley , than all the Jewels in the World : But a True Believer who hath Experimental Knowledge of the Superlative worth of Christ , values him at a higher Price than all the Kingdoms of the World , and the Glory of them . It 's evident how highly the Love-sick-Spouse , valued Christ , C●●●t . 4. 10 , 11 , 12. A Holy Martyr when the Flames were about his ▪ Ears , Cryed out ▪ None but Christ , None but Christ . And John Lambert . Mr. Bradford that eminently precious Martyr often poured out abundance of Tears upon his Trencher ( as he sate at Table ) and being asked the reason why he Wept ? he Answered , because he could not bring his dull Heart to love Christ more than he did . Mr. Calamy , late Pastor of Aldermanbury , an Eminent and Faithful Minister of the Gospel , who ( though Dead ) speaks in choice Works , and Exemplary Conversation ) amongst many other excellent Writings of his in Print , put forth a very ●seful Book , well worth the reading over and over again , call'd , The Godly Mans Ark , in the close thereof he makes a Collection of several distinguishing Evidences for Heaven , Mrs. Jone Moore , a Godly Woman of his Congregation , declared and acquainted him with ●ll , I 'le make mention The Godly Mans Ark. p. 25 2. p. 25 3. of her own Words . Now ( saith she ) I find nothing so hard to me , as to believe aright to cast away my own Righteousness as Dung , in point of Justification , and to cast away my Unrighteousness , so as that be no better to me , and to Roll , and Cast , and Venture my Immortal Soul upon Jesus Christ , and his Righteousness , for Life and Salvation by him alone , and to see my self compleat in him , this is Supernatural : Yet I must and will give Glory to God , and say , Lord I believe , help thou my Unbelief : And by this I prove that this precious workof Faith is wrought in me , because I find that Jesus Christ is to me very precious : and I find in the Word , Vnto them that Believe , he is precious . 1 Pet. 2. 7.

What I shall further add is by way of an Humble Entreaty , and a Just Apology . Be pleased ( Reader ) through thy Candour to pass by , or Correct , several mistakes of the Printers . Had I enjoyed my Health ( though I live at fifty Miles Distance from that Press , and am in the 64th Year of my Age , yet I would willingly have undertook so long a Journey to review and Correct the Press , but for two whole Months Space ( whilest these Treatises were Printing ) I was very sick of that Feverish Distemper , which is now adays Epidemical , and likewise ( as I am Informed ) one of the chief Printers was very Sick at the same time .

Whoever thou art that art pleased to read these two Treatises , and gainest any Spiritual Advantage for thy precious soul , thou wilt much rejoice the Heart of the Author ( whose Cordial Desire is thy everlasting good ) and ●e heartily desires thy prayers , and remains ,

From my Study in Great Cornard , near Sudbury in Suffolk , Nov. 29. 1680. Thy Souls Servant . Henry Wilkinson .

THE CONTENTS OF THE Second TREATISE . CHAP. 1. COntaining the Coherence , Division , and Exposition of the Text , and the Deduction of a Doctrine , with the Method of Prosecuting the same . p. 1. unto p. 9. CHAP. 2. Contains an Enumeration of several choice Names in Scripture , ascribed unto Christ . p. 9. unto p. 21. CHAP. 3. Concerning the great Mystery of the Divine , and Humane Nature of Christ ; and the Hypostatical Vnion that Christ is God and Man , Vnited in one Person . p. 21. unto p. 41. CHAP. 4. Of Christs Sacerdotal Office , p. 41. Sect. 1. Of the Properties of Christs Priest-hood . p. 41. unto p. 47. Sect. 2. Of the Parts of Christs Priestly Office , and first of his Satisfaction . p. 47. unto p. 51. Sect. 3. Of the Fore-runners of Christ's Passion ▪ p. 51. unto p. 57. Sect. 4. Of Christs Passion . p. 57. unto p. 63. Sect. 5. Of the Consequents of Christ's Passion . p. 63. unto p. 73. CHAP. 5. Concerning Chris●s Prophetical Office . p. 76. Sect. 1. Why Christ must be a Prophet . p. 76. unto p. 81. Sect. 2. How Christ differs from other Prophets . p. 81. unto p. 85. Sect. 3. Of the Fruits and Benefits , that accr●e unto us by Christs Prophetical Office . p. 85. unto p. 90. CHAP. 6. Of Christs Kingly Office . p. 90. Sect. 1. Proving that Christ is a King . p. 90. ●nto p. 94. Sect. 2. Why Christ must be a King . p. 94. unto p. 100. Sect. 3. Concerning our Duties to Christ our King . p. 100. unto p. 103. CHAP. 7. Representing Christs Dignity by several Metaphors and Resemblances . p. 103. Sect. 1. Christ is Resembled unto a Stone . p. 103. unto p. 108. Sect. 2. Christ is Resembled to a Fountain . p. 108. unto p. 11. Sect. 3. Christ is compared to a Tree : p. 112. unto p. 116. CHAP. 8. Concerning Christs Purchases of Justification , Sanctification , and Glorification , p. 116. Sect. 1. Of Justification by Christ . p. 116. unto p. 123. Sect. 2. Of Sanctification by the Spirit of Christ p. 123. unto p. 127. Sect. 3. Of Glorification . p. 127. unto p. 130. CHAP. 9. Containing two Vses , viz. 1. An Vse of Information . 2. An Vse of Reproo● ▪ p. 131. Sect. 1. From Examples . p. 131. unto p. 135 Sect. 2. Evidencing by Arguments , why Christ should be Precious in our Estimation . p. 135. unto p. 144. Sect. 3. Containing a second Head of Reasons in respect of all True Believers . p. 144. unto p. 151. Sect. 4. Containing an Vse of Reproof to all Vnbelievers . p. 151. unto p. 160. CHAP. 10. Containing an Vse of Examination . p. 160. Sect. 1. To put every one upon Tryal , whether they prize Jesus Christ . p. 160. unto p. 166. Sect. 2. Whether we prize Christ , by our Likeness and Conformity to him ? p. 168. unto p. 172. Sect. 3. Shewing that those that prize Christ , burn in Ardent Affections of Love to him . p. 172. unto p. 185. CHAP. 11. Containing an Vse of Exhortation to labour for the excellent Grace of Faith . p. 185. Sect. 1. Containing Persuasive Arguments to get Faith . p. 186. unto 202. Sect. 2. Containing an Vse of Direction . p. 20● . unto p. 216. CHAP. 12. Concluding with an Vse of Consolation . p. 216. Sect. 1. Proving that Believers are Precious in the account of Christ , and this is a ground of their Consolation . p. 118. and unto p. 237. Sect. 2. Containing the Fruits of Justification , which are a Ground of the Believers Comfort . p. 237. unto the end . p. 247.

ERRATA in the Second Treatise .

PAge 3. Margin . r. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 6. r. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 7. marg. r. elegerunt . p. 11. marg. r. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . p. 15. l. 10. r. expected . p. 19. l. 7. add My. ●● . marg. r. advocatus est . p. 71. marg. r. diceretur . p. 81. ●in. 1. r. this . p. 119. marg. r. purioris . p. 130. lin. 13. r. Justification . p. 145. Tit. r. Believers account Christ Pr●●ious . Id. marg. r. Magni . p. 149. marg. lin. last . r. Be●● p. 152. lin. 11. r. Quarrels . p. 153. Partie . 3. r. accom●●●ied . p. 159. lin. 10. r. Unreg●●●racy . p. 172. Sect. 3. 1. Affections . p. 197. marg. r. Tur●●cum . p. 220. marg. r. 〈◊〉 in Vin● . Id. lin. 25. r. plac● . p. 222 , lin. 23. r. Tempe 〈◊〉 . p. 225. lin. 14. r. quenching . p. 245. lin. 1. r. grounds . p. 2●6 . lin. 13. r. promises .

THE Pretiousness of Christ ; OR , The Inestimable Dignity and Honour of Christ unfolded : Upon 1 Pet. 2. 7. Vnto you therefore which believe , he Treatise II. of the Pretiousness of Christ . is Pretious .

CHAP. I.

Containing the Coherence , Division , and Exposition of the Text and the Deduction of a Doctrine , with the Method of prosecuting the same .

OUR Saviour Christ before his Passion gave in charge to St. Peter a Duty of weighty concernment , viz. a a 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 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 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. Vnto 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 in 1. 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 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. ) essentially In 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 an In 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. It s 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 e e Act. 17. 11. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Quamvis 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 de 〈◊〉 received the word with all 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 f f Isai. 9. 6. Councellor , g g Col. 2. 3. in whom are hid all the Treasures of Wisdom and Knowledge . If we speak of Riches , the Riches of Christ are h h Eph. 3. ● . unsearchable , If we speak of Beauty , Christ is i i 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 word 2. What is meant by Believers . to be explained ; viz. Believers . It s sayd * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Sola est ●des quae pretium ac , excellentiam Christi nobis patefacit . Calv. in loc. Vnto you 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 k k Act. 15. purified by faith , l l Rom. 5. 1. and justified by Faith , and have such a faith as m m Gal. 5. 6. works by love . Called n n 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 this Method 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 . 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 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.

Chap. 2. Containing an enumeration of several choice , and honourable Names in Scripture ascribed unto Christ .

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 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 Judausque 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 ) a a 2 Pet. 2. 15. loved the Wages of unrighteousness . Yet he gives this true attestation . There shall ( saith he ) come a 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 b b Joh. 1. 9. which lighteth every Man that cometh into the World . Malachy calls him , c c Mal ▪ 4. 2. the Sun of righteousness , Zachary calls him d d Luk. 1. 78. The Day spring from on high St. Peter calls him e e 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 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 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 it s 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 , there s 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 , 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 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 , Prophesyed 5 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 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 , f f Isai. 9. 6. calls him the Prince of Peace g g Isa. 32. 1. a King that shall reign in righteousness . The Psalmist calls him a King h h 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 name 6 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 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 , atque 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. It s 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 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 he 7. 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 JESVS , 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 i i 1 Thes. 1. 10. Jesus , which delivereth us from the wrath to come . The only Name whereby k k Act. 4. 12. we must be saved . l l Eph. 1. 7. We have Redemption through his Blood the forgiveness of Sins . m m Eph. 2. 14. He is our Peace ; n n Mat. 20. 28. A Ransome ; o o 2 Cor. 5. 19. our Reconciler ; the p p 1 Tim. 2. 5. only Mediator , our Intercessor , q q 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. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : Quicunque 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 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 . 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 , r r 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 . s s 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 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.

Concerning the great Mystery of the Divine and Humane Nature of Christ ; and the Hypostatical Vnion , that Christ is God and Man , united in one Person .

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. idque est quod Joh. 21. 1. dicitur 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 human● denique 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 . Amongst 1 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 a a Isai. 9. 6. Mighty God , the Everlasting Father ; Jeremy calls him , b b Jer. 23. 6. The Lord our Righteousness . He is Fellow , and Fellow-like with God the Father . Zachary calls him Gods c c Zech. 13. 7. Fellow . And this Testimony the Apostle confirms that d d 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 , essetque apud Deum , erat quoque ipse Deus . Nam ex hoc ipso quod erat apud Deum sequitur eum fuiss quoque una eademque cum Deo essentia , adeoque 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 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 these 2. 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 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 . e e 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 , f f 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 g g Philip. 3. 21 ▪ He is able ( saith the Apostle ) even to subdue all things unto himself . Likewise Notare 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 ) which is , and which was , and which is to come , the Almighty . Rev. 1. 8. Further , Om-Niscience Christ challengeth to himself ; h h 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 . i i 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 k k Heb. 13. 8. immutability . Jesus Christ the same yesterday and to day and for ever : And his Immensity : For he it is that l l 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 . m m 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 : ) n n 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 , p p 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 unto o o Rev. 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 , q q Heb. 12. made the World ; Without him nothing was made .

2. Christ governs and preserves the World , r r 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 , s s 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 t t 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 , 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 : 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 . 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 quisque ordine . Grotius . according to order , Ordination or Appointment . And this seems to allude to Exod. 39. 43. Where it s 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 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 of 2. 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 , Christ 1. Scripture Testimony . was the promised Seed ( i. e. ) v v Gen. 3. 15. Per promissionem gratiae vivificatus ost Adam : Est autem haec Ipsum semen conteret caput tuam . Est autem Semen mulieris Christus & quicunque 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. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 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 drawn Proved 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 w w Gal. 4. 4. born Reas. 1 Drawn from the Birth of Christ . of a Woman , and she was x x Isai. 7. 14. a Virgin . A Mother and a Virgin , here 's a great unparallell'd Mystery . y y Luke ● . 35. The Power of the Highest overshadowed her . The Conception was z z 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 of Opus 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 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 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 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 , quodcunque 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 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 aa aa Act. 20. 28. Salvâ proprietate utriusque natur● & in un●m co●unte personam suscepta est à Majestate humilitas . E● natur● inviolabilis unita est passibili . Tertull. contra Prax. with his Blood , The Son of God bb bb Gal. 4. 4. was made of a Woman , The cc cc 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 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 Vnion , as doth inseparably and everlastingly conjoyn that infinite God-head with his finite Manhood in the Vnity of the self-same 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 ▪ 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 Vncompounded and Vnconfounded 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 , denique 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 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.

Of Christs Sacerdotal Office .

SECT. I. Of the Properties of Christs Priesthood .

THis Division of Christs Offices , as a Priest , a Prophet , and a King , is generally received , and may be evidently proved thus , for Christ had the Holiness of a Priest , the Wisedom of a Prophet , and the Power of a King . In us there 's both Pollution and Guilt : Now Christ , as a Priest takes away both . In us there 's Ignorance , and Blindness : Christ as a Prophet , opens our eyes and illuminates our Understandings . In us there 's Rebe●lion and Disorder , Christ as a King takes away Rebellion , and Disorder , by bringing us under Government and Subjection to his Laws . Some were Priests and Prophets , so was Samuel ; some were Priests and Kings , so was Melchisedeck ; some were Prophets and Kings , so was David : But Christ alone was Priest , Prophet and King . These three all together only met in Christ . A great Priest , a great Prophet , and a great King , above all others , and after all others ; he abides a Priest for ever , Psal. 110. 4. a Prophet for ever , Mat. 28. 20. and a King for ever , Dan. 2. 44.

Of these Offices I shall treat severally , and first of Christ's Priestly Office . Suidas relates a notable Story , That when one of their Priests were dead at Jerusalem , the rest of the Priests met to choose another , and when many were nominated , they could not agree in their choice , till at last * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Suidas in nomine 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . one of them named Jesus , and by a common consent he was chosen Priest . I put no weight upon this Story , but I shall keep my self within the limits of sacred Scripture . And in handling Christs Priestly Office , I shall represent some distinguishing Properties between the Priesthood of Christ , and the Levitical Priesthood ; and then I shall make further inquiry into the parts of Christs Priesthood .

1. For the distinguishing Properties of 1. There are distinguishing Properties between Christs Priesthood , and the Levitical Priesthood . Christs Priesthood .

1. Christ is a real Priest , and his Priesthood 1 Christ is a real Priest . a real Priesthood ; The Levitical Priests were Typical , and their Priesthood Typical . All their Sacrifices and Ceremonial Observations , were Types and Shadows of Christ to come ; so that at Christs coming , the Shadows vanished . Priests under the Law ( as the Apostle observes ) serve unto the Example and Shadow of Heavenly things . The Ceremonies of the Law were significative , and prefigured Christ , and his Graces . Now seeing Christ is already come , for any of their own heads ( as the Pope doth ) to introduce Levitical Ceremonies , this is to prefer Moses before Christ . A Learned and judicious * * Qui Christianos adigunt ad Ceremonias Judaicas , tyrannidem exercent in populum Dei , & quasi à mortuis tributa exigunt . Non enim mortui magis liberi à Magistratuum imperio , quàm Christiani à lege Mosis . Davenant in Col. 2. 1. Prelate fully declares his Heb. 8. 5. mind , in this Corollary . They ( saith he ) that force Christians to Judaical Ceremonies , do exercise Tyranny upon the People of God , and do as it were require Tribute of the Dead , for Dead Men are not more freed from the Command of Magistrates , than Christians from the Law of Moses .

2. Christ is an Holy Priest , without 2. Christ is an Holy Priest . Blemish ; without Defilement : All the Sacrifices of the Law were to be without Blemish , nothing polluted , nothing defective ought to be offered unto the Lord ; the Priest was to have no Corporal Blemish , all these were Types of the Holiness of Christ . Christ was Holy , Harmless , Vndefiled , separate from Sinners . Christ was made Sin , 2 Cor. 5. 21. that was by * * Christus summus peccator , non quod ipse commiserit peccata , sed quod ea à nobis susceperit in corpus suum . Luth. loc. com . p. 35 , 36. Heb. 7. 27. 3. Christ is an unchangeable Priest . imputation only . There was never Heb. 7. 26. any guile found in his Mouth : None of his Enemies could ever yet convince him of the least Sin . But as for Levitical Priests they were Sinners , and offered first for their own Sins , then for the Sins of the People . But Christ offered up himself for our Sins only , and not for any of his own Sins , because ( though he was not free from Infirmities , yet ) he was free from all Sins whatsoever .

3. Christ is an unchangable Priest , for he was made not after the Law of a Carnal Commandment , but after the Power of an * * Cum vitam aeternam vocat 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , tacite praesentis vitae lubricitatem nobis subjicit . Est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in horas & momenta dissolvitur morbis & morte , quando anim● & Corporis nexus abrumpitur , & corpus in terram unde sumptum fuerat resolvitur . At vita Christi , quâ tum ipse beatus fruitur in coelis , tum suos donabit in aeternum , est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Pareus in loc. endless life , Heb. 7. 16. Levitical Priests changed ; Eleazar Succeeded Aaron ; although the Priesthood continued long , yet the Priests dyed , and the Office was transferred upon others , but the Priesthood of Christ was unchangable , Heb. 7. 24.

4. Christ was chosen a Priest of the 4. Christ was chosen a Priest of the Tribe of Judah . Tribe of Judah and not of the Tribe of Levi. And this ( as an eminently learned * * Dr. Usher A. B. of Armagh's Sum and Substance of Christian Religion . p. 168. Writer observes ) was to shew that he was no Successor of Aaron , but rather was to abolish all the Ceremonial Services and Offices . The Apostle gives abundant Testimony , Heb. 7. 14. * * Messiam oriturum à Judâ docuerat Moses , Messiam autem illum Sacerdotem futurum multus post Mosis obitum seculis docuit David . Cameron . For it is evident that our Lord sprung out of Judah , of which Tribe Moses spake nothing concerning Priesthood .

5. Christ was made a Priest by an Oath , 5. Christ was made Priest by an Oath . and so were not Levitical Priests . Heb. 7. 21. Those Priests were made without an Oath , but this with an Oath . Christ was anointed a Priest and consecrated by an Oath , to signifie the unchangableness of his Priesthood .

6. Christ is the only Priest : The Law 6. Christ is the only Priest . admitted Plurality of Priests , Christ is the only High-Priest , the only Sacrificer , the only Mediator . The Apostle makes a great difference between Christ and the Priests under the Law , Heb. 7. 23 , 24. And they truely were many Priests , because they were not suffered to continue by reason of Death , but this Man because he continueth ever , hath an unchangeable Priesthood .

7. And Lastly , Christ is an Eternal 7. Christ is an Eternal Priest . Priest . The Apostle repeats , Heb. 7. 21. what was long before declared , Psal. 110. 4. The Lord sware and will not repent : Thou art a Priest for ever , after the order of Melchisedeck . The vertue of Christs Blood goes backward as high as Adam . He was foreordain'd before the Foundation of the World , 2 Tim. 1. 9. It goeth downward to the end of the World : He must raign till all be put under his feet , and he must raise up all by the power and vertue of his Victory over Death , Joh. 5. 26 , 29. Bishop Reynolds on Psal. 110. Verse 4. Page 538. fol. Other Priests dyed and saw Corruption : But Christ ever liveth , and for ever executes his Priestly Office . The vertue of Christs Priesthood began with the first Sinner , and continues to the last . Christ was the Lamb , slain from the beginning of the World , Rev. 13. 8. and the vertue and efficacy of Christs Priesthood lasts to all Eternity . Christ admits of no Sucession , nor Change , as Levitical Priests did . Hence we may conclude : That the Popish Priesthood of Rome , so much contended for , may be easily overthrown : For they are not of the Tribe of Judah , and so cannot be accounted our Saviours Successors , neither are they confirmed by an Oath for perpetuity , likewise they are Mortal and dye , and they are Unholy and Polluted , and therefore have no resemblance or similitude unto the Priesthood of Christ .

SECT. II. Of the Parts of Christ's Priestly Office , and first of his Satisfaction .

HAving set down these forementioned distinguishing Properties , I come now to discourse of the Parts of Chrifts Priestly Office , and they are two , viz. His Satisfaction and Intercession .

1. For Christs Satisfaction , He is said 1. Christ's Satisfaction . Rom. 3. 25. Matt. 20. 28. 1 Tim. 2. 6. Heb. 13. 10 , 12. to be a Propitiation , a Ransome , and the price of our Redemption . He is not only a Priest , but an ▪ Altar and a Sacrifice . The Burnt-offering , Trespass-offering , Sin-offering , Scape-Goat , Dead Bird : all these mention'd in the Book of Leviticus , related to Christ , who alone made satisfaction for the Sins of his People .

Now this satisfaction is made up of two kinds of Obedience , viz. Active and Passive .

1. For Christs Active Obedience . He 1. Christ's Active Obedience . fulfill'd to a Tittle , all that the Law required . Christ was made under the Law , and became obedient to the Law of Circumcision , he came not to destroy , but to fulfil it . The Law required exact and perfect Obedience . It will not abate a Tittle , but curseth all the Transgressors of it . Now Christ by his Perfect Obedience , performed whatever the Law required . No meer Man could ever keep the Covenant of Works ; Christ alone who was God and Man , fulfilled the whole Law . Christ pleased the Father in every Matt. 3. 17. thing . He is the Beloved Son in whom he is well-pleased . This the Apostle fully clears , Rom. 8. 3. For what the Law could not do , in that it was weak through the Flesh , God sending his own Son in the likeness of sinful Flesh , and for Sin , condemned Sin in the Flesh . And the Reason is added , v. 4. That the Righteousness of the Law might be fulfilled in us , who walk not after the Flesh , but after the Spirit . The meaning is not , that the Law was weak in it self , but through our default : The Law pointed at our disease , but could not heal it . But Christ took Flesh upon him , and he by Offering himself a Sacrifice expiated for Sin , and by his Death , was the Death of Sin : And thus the Law is fulfill'd , which requires perfect Righteousness and perfect Obedience ; And only they have interest in this great Priviledge , who are not Carnal but Spiritual , whose Walks are not after the Law of their own Lusts , but after the Law of the Spirit of Life . Here 's a discriminating Note , — Who walk not after the Flesh but after the Spirit . A Learned * * Jus justitiae , Justificatio legis , in eo consistit , ●● per omnimodam cum lege conformitatem justi atque inculpati habeamur coram Deo : Id obtineri non potuit , dum per legem peccat●m viveret ac regnaret , sed damnatoin carne Christi peccato , atque ipsa lege damnationem hanc approbante per plenariam Christi capitis nostri cum lege conformitatem , Justi atque inculpati in eodem capite fatente lege habemur : nec hoc tant●m , sed ut membra capiti sint conformia , ●●uat ex eo in nos spiritus Regenerationis , qui in nobis quoque ipsis justificationem Legis perficiat . Is nos ita regenerat , ut mente nostrâ , Lege Dei delectemur ; Qu●dque in carne reliquum est peccati , ita paulatim abolet , ut tandem sine maculâ ●ut labe ab ipsâ lege simus agnoscendi . L. de Dieu in Rom. 8. 4. Expositor writes appositely to this Sense , the Righteousness and Justification of the Law consists in this , that by a through Conformity with the Law , we may be accounted Righteous and Vnblameable before God . That cannot be obtained whilest Sin Liveth and Reigns : but Sin being Condemned in the Flesh of Christ , and the Law it self approving of this Condemnation , by the full Conformity of Christ our Head with the Law ; we are accounted Righteous and Vnblameable in our Head , even by the Testimony of the Law ; nor in this only , but that the Members may be conformable unto the Head , from him flows the Spirit of Regeneration , which in us perfects the justification of the Law . The same so regenerates us , that we take delight in the Law of God : And the Reliques of Sin in the Flesh , he doth by Degrees abolish , that so at length we may be acknowledged by the Law it self , without Blot or Spot . Thus far that Judicious Author : And thus it evidently appears , that Christ hath made satisfaction to Divine Justice , by his Active Obedience in fulfilling the Covenant of Works , and yielding perfect Obedience to the whole Law .

2. Let 's consider Christs Passive Obedience 2. Christs Passive Obedience . in suffering the Wrath of God due to Man , upon the Cross . Many are the degrees of Christs Humiliation , as by taking Flesh upon him , as it were Uniting a clod of Earth unto his Divine Nature , and by suffering Contempt , Ignominy , and Reproach in the World , by taking upon him Humane Infirmities , of Weariness , Thirst , Hunger , &c. But the highest degree of Christ's Humiliation , ( whereunto we purpose to speak ) was the Death of the Cross , which was the Signal Obedience of Christ , as the Apostle expresseth it , Phil. 2. 8. He humbled himself and became obedient unto Death , even the Death of the Cross . There 's a Gradation in the Words : Christ humbled himself , that was much , and became obedient unto Death , that was more , but to become obedient , even to the Death of the Cross , that was most of all , even beyond all degrees of Comparison : For Christ to yield up himself to Crucifixion , was a kind of Humiliation more than Superlative .

For a more full Discourse of the Passive Obedience of Christ , let us consider ,

1. The Fore-runners of his Passion . 2. The Passion it self . 3. The Consequents thereof .

From these Particulars the Preheminence and Exaltation of Christ , will most evidently be Demonstrated .

SECT. III. Of the Fore-runners of Christs Passion .

1. FOr the Fore-runners of Christs 1. The Fore-runners of Christs Passion . 1. Christ was Betrayed . Passion .

1. Christ was Betrayed by Judas with an Hypocritical Kiss , Matt. 26. 49. Judas one of the Twelve Disciples , was one that did eat at Christ's Table , and saw his Miracles , and was Commissionated by Christ to Preach the Gospel ; even Judas a Disciple , Betrayed his Lord and Master .

2. Christ the Lord of Life was Arraigned 2. He was Arraigned . before Pontius Pilate an Heathen Judge .

3. False Witnesses were Suborned to 3. False Witnesses Deposed . Accuse him . Their Accusations are no less than Blasphemy and Treason ; by the one to Condemn him in the Civil Court , by the other in the Ecclesiastical Court . The Blasphemy that they charge him with was , in that he said , that he was Christ the Son of the Blessed , Mark , 14. 61. Jo. 19. 7. The Treason they Accused him of , was , that he made himself a King , Joh. 19. 12.

4. His Disciples Deserted him . Peter 4. His Disciples deserted him . himself followed asar off , and as soon as he was Assaulted he was Conquered , by denying his Lord and Master , and adding Perjury to his denial .

5. Consider his great Sorrow , and 5. Consider his Sorrow , earnestness in Prayer , and Sweating of Blood . earnestness in Prayer , and Sweating of Blood , Matt. 26. 38 , 39. Then saith he unto them , My Soul is exceeding sorrowful even unto Death , tarry ye here , and watch with me . And he went a little farther and fell on his Face , and prayed , saying , Father if it be possible , let this Cup pass from me . Nevertheless not as I will , but as thou wilt ; As if he should say , Father , thou couldst , ( if it pleased thee ) grant an absolute pardon , without any satisfaction , but this way of satisfaction will only please thee : Thou wilt have my Blood shed , and without shedding of Blood there is no Remission : I am here ready willingly to lay down my Life , I have took a body for that purpose , that I may perform Obedience to thy Will. The Apostle Heb. 10. v. 5 , 6 , 7. quotes the 40th Psal. v. 6 , 7 , 8. When he cometh into the World he saith , Sacrifice and Offerings thou wouldst not , but a body hast thou prepared me : In Burnt-Offerings , and Sacrifice for Sin thou hadst no pleasure , then said I , Loe , I come ( in the volume of thy Book , it is written of me ) to do thy Will , O God . The rendring of these Words compar'd with the Psalmist , differ especially in one Expression , viz. Mine Ear hast thou opened , or digged . It 's the Observation of a Learned * * Ainsworth in Psal 40. 6. Est observandum , quod plurali numero utens auresdicit , non aurem . Nam servo una tantum auris perforatur subula , sibi dicit utramque perforari , quià intelligit se obst●ingi non tantùm ad externum obsequium , ut servi in hoc populo , sed ad interiorem cultum ; et quidem praestare illi obsequia non possumus , nisi divinitus nobis aures perforentur . Mollerus in loc. Expositor , That mine Ears hast thou digged open or pierced ( i. e. ) Thou hast made me obedient to thy Voice , so the Chaldee explains it , thou hast digged open mine Ears to hearken unto thy Commandments , or mine Ears hast thou bored as thy Servant for ever , according to the Law , Exod. 21. 6. The Greek Interpreters to make the Sence plainer , say , But a body hast thou fitted to me : Meaning that his body was ordained , and fitted to be a Sacrifice for the Sins of the World , when the other Legal Sacrifice was refused , as unprofitable .

His earnestness in Prayer is set down by the Evangelist , Luke 22. 44. And being in an Agony he Prayed more earnestly . * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . augescente dolore intendebat vim precationis , gestu quoque id ipsum exprimens , nam ante genu flexerat , nunc toto Corpore in terram procumbit . Grot. Instabat ; incubuit ; magno studio ursit . Hinc innuitur Commotio , Perseverantia , Velocitas , Studium , Diligentia . L. de Dieu . The Word in the Original is Emphatical , Christ was in an Agony , which was the difficultest of all Combats ; Martyrs strove with the Terrors of Death , but Christ strove with the Wrath of God , because he bare the Burthen of our Sins . O! How strong must that Back be , that must bear the Burthen of all his Peoples Sins ! Even all those whom he Justified by his Blood , and Sanctifyed by his Spirit .

Next followeth his Bloody Sweat , Luk. 22. 44. His † † 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Magnus angor , Guttae . Jansen . Non dicit sempliciter guttas sanguinis su●●sse , sed quasi grumos concreti terrore sanguinis , & proptered addidit particulam 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ad leniendum id quod dixerat . Steph. Thes . Sweat was as it were great drops of Blood , falling down to the ground . Consider the Season of the Year , they who were within doors were glad to keep close to the Fire , and they that were without Doors made hast to get within . To see one in an extream cold day , sweat , was much , but to see one sweat Blood , not little drops , but clodded , congealed Blood , which brake through his Garments , and trickled down to the very ground : This is matter of Wonder and Astonishment .

6. Consider the Releasing of Barabbas , 6. Consider the releasing of Barabbas . a Notorious Thief and Murtherer , and Condemning of Jesus , an Innocent Person , to gratifie the People in Releasing a Prisoner , ( according to Custome , whom they desired ) Pilate acquitted a most infamous Person , and delivered Christ the most Just and Holy one to their Will , to be Scourged and Crucified .

I have heard ( and since read it Printed ) a Passion Sermon * * Mr. William Carthwright Student of Christ-Church Oxon. p. 10 , 11. of an Eloquent Orator , thus expressing himself . — What Barabbas ? One that Cured your Blind , or Healed your Halt and Lame ? No , one whose Violence maimed them , and by the Frequency of his Injuries , occasionally increased the Number , perhaps of those Miracles , which Jesus wrought . Did Barabbas purge the Temple of Thieves ? Or make it their Den ? Did he cast out Devils ? Or do Acts by the Instigation of the Prince of them , &c.

Before Christ's greatest Passion on the Cross , he was in Scorn , hurried from place to place , from Person to Person , from Annas to Caiaphas , from Caiaphas to Pilate , from Pilate to Herod , and thence remanded with Contempt and Ignominy . To make use of the Rhetorick of the fore-cited Learned * * Id. p. 26. Author . Cruelty walking the Circle , and Impiety ( if ever ) now treading the Ring : His Apprehending joyn'd to his Agony , and his Accusation to his Apprehen'ding , and his Condemnation to that : Then his Condemnation received by Irrision , Irrision by Stripes , Stripes by Crowning with Thorns . So far he : Add hereunto , Scourging , putting on a Purple Robe , and Reed in his hand , an Emblem ( as they supposed ) of his Brittle and Feeble Government . All the Men and Devils combin'd to put forth their Malice and Mischief to the height . They prepared Spittle for his Face : Blind solding for his Eyes : Nails for his Hands and Feet , a Whip for his Back : Thorns for his Head , and a Cross for his Shoulders . They laid an Heavy Cross upon him to crush the Thorns into his Harrowed Head , and crush out the bruised blood into his Furrowed Back . So that Prophecy , which * * His verbis ad vivum exprimit dorso Eccles●e semper infixam fuisse Crucem , quià longè & latè ipsam proscinderet Calv. Terra nisi aretur & subigatur , nihil profert nisi sentes & spinas . Sic cor humanum extra Crucem , est securum & indulget vitiis . Mollerus . Calvin applyeth to the Church , may be applyed to Christ , which the Psalmist mentions , Psal. 129. 3. The Plowers Plowed upon my Back : They made long their Furrows .

But alas ! What with Scourging , Buffeting , and Crowning with Thorns crusht into his Head , ( O dreadful exquisite Pain ! ) and what with Watching and Fasting , Christ was not able to carry his Cross . Though he bare it a while , yet afterwards they compelled Simon a Man of Cyrene a Stranger , to bear his Cross . The Jews out of a Superstitious Devotion , durst neither touch the Cross , nor adventure to come into the Judgment Hall , no nor afterwards to put Judas his 30 pieces which he restored back , into the Treasury : Because they would not defile themselves , therefore they would not go into the Judgment-Hall ; and because they would not keep in their Treasury the price of Blood , they converted it to another use : viz. To buy a Field to bury Strangers in : Which was call'd Aceldama .

How desperate was their * * Qualis haec innocentiae Simulatio , pecuniam sanguinis non mittere in Arcam , & ipsum sanguinem mittere in Conscientiam ? Aug. Hypocrisy , considering they made not the least Scruple at all , to embrue their hands in the Innocent Blood of Christ ?

SECT. IV. Of Christs Passion .

NOw in the second place we come to the Passion it self , and this was the Death of the Cross , a Punishment never used among the Jews . For we read only of four kinds of Death , which were in use amongst them , viz. Strangling , Stoning , Fire and Sword . None of these the Jews thought bad enough to inflict on Christ : Therefore they have recourse unto the Gentiles their Enemies , to whom they were now under vassallage , and they borrow from them , that horrid cruel Death of Crucifixion . Pilate bad them judge him according to their Law . The Jews therefore said unto him , It is not lawful Joh. 18. 31 , 32. for us , to put any Man to Death , That the Saying of Jesus , might be fulfilled , which he spake signifying what Death he should die . This Death was accounted afterwards so ignominious and cruel , that Christian Emperours caused it altogether to be laid aside . * * Facinus est vincire civem Romanum , Scelus verberare , propè Parricidium necare : Quid dicam ? In Crucem tollere ? Cice. And Heathens likewise did utterly abhor the greatness of the Cruelty as beyond Expression and Apprehension .

To aggravate the height of the Jews Malice , and the greatness of their Cruelty , We are to consider in this Death of Crucifixion , three things , viz. Shame , Pain , and a Curse .

1. For Shame : If one Death was more 1. The Shame of the Cross . shameful than another , that was devised for Christ to suffer : He was Crucified Naked : Even as Naked as he came into the World . I heard above 25 Years since a most Reverend and most Learned * * Dr. Usher A. B. of Armagh . Prelate thus express himself : Christ ( saith he ) was Crucified Naked : Believe not your Painters , they teach nothing that is good . Thus was Christ exposed to the publick view of all Beholders . And what shame he endured was long before Prophesyed of , Isai. 50. 6. I gave my Back to the Smiters , and my Cheeks to them that pluckt off my Hair . I hid not my Face from Shame and Spitting . They would not let Christ Suffer within their Heb. 13. 12. Walls , but he Suffered without the Gate . But notwithstanding Contradictions , Mockings , Revilings and a Shameful Death , Yet he despised the Shame , and is Heb. 12. 2. set down at the Right Hand of God .

2. Consider the Pain of Crucifixion . 2. The Pain of the Cross . Such as have seen any stretcht out upon a Rack , may in some Measure , ( though not sufficiently ) conceive the great exquisite Pain of Extension to the utmost on a Cross Beam . The 27th of Matthew , is a Commentary upon Psal. 22. Wherein read v. 14 , 15 , 16 , 17. I am poured out like Water , and all my Bones are out of joynt . My Heart is like Wax , it is melted in the midst of my Bowels . My Strength is dryed up like a Potsheard , and my Tongue cleaves to my Jaws , and thou hast brought me into the Dust of Death . For Dogs have compassed me , the Assembly of the Wicked have enclosed me , they pierced my Hands and my Feet , I may tell all my Bones , they look and stare upon me ; The 70 read ( pierced ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 they have digged . The Hands and Feet were fastned and nailed to the Wood. The nails ( which were great Spikes ) were driven into the Palms of the hand , and both his feet , where the Pain was sharpest and the Sense acutest .

Thus our Saviour hung by his bare Body Matth. 27. 46. Mark 15. 25. upon the Cross , as upon a Rack , six Hours by the Clock , all the while in extremity of Torment . It was not with Christ as with others , whose Sense the greatness of the Torment blunteth , according to that usual Maxim , Excellens sensibile corrumpit Sensum : But from the first to the last , Christ was in perfect Sense : Notwithstanding the height of Rage and Fury , which the Jews put forth to the utmost , no Man could take away his Life till he voluntarily Resigned it . And therefore Joh. 19. 30. Christ said 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , It is finished , And he bowed his Head , and gave up the Ghost . And Matth. 27. 50. Jesus when he had cryed again * * Hoc ipsum mirum , parumque ex communi hominum more , statim à magno Clamore emori . Erasm . Palam ostendit , se mori non violentèr , quasi nequiret se ipse diutiùs in vitâ servare , sed propriâ voluntate . Nam qui moribundus valuit Clamorem edere ingentem , valuit & à morte se servare . Impossibils est enim à Clamore valido statim quis moriatur , si quidem morte lentâ interfici●tur ; Nam qui subito conficiatur gladio , nihil mirum clamare simul & mori . Lucas Brsiugen . with a loud voice , yielded up the Ghost . This is called Strong crying , Heb. 5. 7. Others that were Crucified , could not utter a Word , or scarce express a groan , being so grievously tormented : But Christ was as strong at last , as at first , and never cryed he stronger and louder , than when he gave up the Ghost .

Add hereunto the Suffering of Christ in every Sense . His Eyes which before were Blind-folded , are now Opened , to see their insolent scornful Gestures of wagging their Heads , and deriding of him . His Ears heard their Blasphemies , Insultations , Revilings and Contumelious Speeches . His Tast was afflicted with Gall and Vinegar . His Smelling was afflicted from the place Golgotha , a noisome loathsome nasty Dung-hill . His Feeling grievously suffers , by the Nails extension , and the acuteness and Sharpness of the Sense . — These are sad Stories , but for our singular Consolation . Christ Suffered , and we reap the benefit of his Sufferings . By Christ's Stripes , Wounds , and Sufferings we are Healed : By his Cross we are Reconciled to the Father . In his Sorrows are our Comforts : In his Sufferings consists our Salvation , and in his Cross our Triumph .

3. Consider the Curse denounced against 3. The Curse of the Cross . this kind of Death . Of all others , and above all other kinds of Death , a Legal Curse was put upon this , as may appear by comparing Deut. 21. 23. with Gal. 3. 13. Christ hath Redeemed us from the Curse of the Law , being made a Curse for us ; for it is Written , Cursed is every one that hangeth upon a Tree . So that Envy and Malice raised to the height , set the Jews a-work to cry Crucify him , Crucify him . O Cursed Death ! but the Curse they intended , produced the greatest Blessing that ever was , ( I mean the vertue of Christ's Cross ) to all true Believers ; for hereby a perfect Col. 1. 20. Reconciliation was wrought . Eph. 2. 15. Having abolished in his Flesh the Enmity , even the Law of Commandments , contained in Ordinances , for to make in himself , of twain , one new Man , so making peace , and that he might Reconcile both unto God in one Body by the Cross , having slain the Enmity thereby . By the Law of Commandments contained in Ordinances , are Ceremonial Institutions to be understood under the Levitical Paedagogy . Christ being made a Sacrifice , abolished all those Sacrifices of Beasts : And this Christ accomplished on the Cross , working a perfect Reconciliation between God and Man . And though the Execution of the great work was performed on the Cross , yet about this Reconciliation , there were Transactions between God the Father , and God the Son from all Eternity ( as the Apostle declares ) 2 Cor. 5. 18 , 19. And hath given unto us , the Ministry of Reconciliation , ( i. e. ) the Gospel . And what is the Substance of this Evangelical Ministry ? It is set down , v. 19. to wit , That God was in Christ , reconciling the World unto himself .

This is that which administers cause of Glory and rejoycing to the Apostle , Gal. 6. 14. God forbid , that I should glory save in the Cross of our Lord Jesus Christ .

SECT. V. Of the Consequents of Christs Passion .

HAving treated of the Passion it self ; let 's consider some Remarkable Particulars concerning the Consequents of his Passion : And these evidently declare the dignity and honour of Christ . This shall be represented in these ensuing Particulars .

1. There was darkness over the whole 1. There was an Universal Darkness over the whole Earth . Face of the Earth , Matth. 27. 45. Partial Eclipses are frequent , but such an Universal Eclipse ( as that was ) was never known before nor since Christs Passion . The Sun to shew a dislike of such an horrid Act , withdrew its light . A natural Eclipse it could not be , * * Annotat. of English Divines , on Matth. 27. 45. some think , it being so Total , so general , and the Moon being now in the full , and so of necessity the Body of the Moon , ( which useth to Eclipse the Sun , by its interposition and being between us and the Sun ) must be opposite unto , and distant from the Sun , the Diametrical breadth of the Hemisphere , the full Moon rising at the Sun-setting . Many were astonished at this Universal Eclipse . Allophanes is reported to have been at this time in Heliopolis , who when he saw 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . this Eclipse , said , They were changes of the Divine Works . Dionysius the Areopagite , is reported to say , Either the Deity suffereth or hath Sympathy with that which suffereth .

2. The Veil of the Temple was rent , 2. The Veil of the Temple was rent . Matth. 27. 51. and this was to shew ,

1. That Christ opened the way to the Holiest , Heb. 10. 20.

2. To shew that the Ceremonial Law was abolished by the Death of Christ . Heb. 9. 8 , 9.

3. To shew that the Partition Wall was broken down , and Gentiles were Partakers of the benefit of Christs Blood , Eph. 2. 14.

4. To shew that the Veil of our Sins was Cancelled , Col. 2. 13 , 14.

5. To shew that the Veil of Ignorance was taken away in the Law , 2 Cor. 3. 13.

A third Consequent of Christs Passion 3. An Earthquake . was an Earthquake . It was an Universal Earthquake .

We read of the trembling of the Earth . Psal. 114. 7. It 's a Sign of Gods Wrath for Sin , Psal. 18. 7. Then the Earth shook and trembled , the Foundation also of the Hills moved , and were shaken , because he was wroth . The Earth shaked and trembled to bear such Vile Wretches , who embrued their hands in the Blood of Jesus Christ . The Earthquake signified Gods incensed Verissimu● est apud Prophet as , terrae-motus alibi rerum Mutationem , alibi De● Majestatem significare , sed bic ●pertior est ea significatio , quae pariter à Judaeis , & Gentibus al●●s 〈◊〉 intelligi , irae scilicet Divinae ob hominum scelera . Grot. in Matth. 27. 51. anger and great wrath against the Jews , and the displeasure of the Divine Majesty of Christ , for an Earthquake sets forth the great Power of God , Psal. 114. 7. Tremble thou Earth at the presence of the Lord , at the presence of the God of Jacob.

4. The Rocks rent : though the Hearts 4. The Rocks rent . of the Jews were not rent , yet the Rocks did rend , and in such a manner , as Historians have reported , as never was the like seen : Such a way were the Rocks rent , as no Wit of Man could invent the like way of rending them .

5. The Graves were opened , and many 5. The Graves were opened . Bodies of Saints , which slept , arose , Matth. 27. 53. But though here 's mention made Qui è Sepulchris furgebant , resurgebant moriente Domino , ac mortis ejus vi . Heinfius . of the Saints Resurrection before Christs Resurrection , yet it 's evident , that Christ rose before them . v. 53. it 's said , They came out of their Graves , after Christs Resurrection . For by Christs Resurrection they were raised . Christ ( as the Apostle saith ) is risen from the Dead , and become the first-fruits of them that slept , 1 Cor. 15. 20. He is the beginning of the first-born from the dead , Col. 1. 19.

6. The Centurion having observed 6. The Centurion gives a Testimony of Christ . 7. Christ raised himself by his own Power . what was done , gives this Testimony , Truely this was the Son of God . Such Miracles none but a God could do .

7. Christ raised himself by his own Power . Notwithstanding the strictness of the Watch , and Sealing of the Stone of the Sepulchre , Christ the Lord of Life would not be above three days in the Grave , but caused the Grave to open to the Terror and Amazement of the Keepers .

A notorious Lie ( as full of Contradictions as Malice could invent ) was invented after Christ was risen , Mat. 28. 13. Say ye , his Disciples came and stole him away by Night , while we slept . — How could Quomodo constare poterat fides de co , quod se dormien●● bus dic● — rent , evenisse ? Deinde quâ fiduciâ ausi hoc fuissent homines & inermes , & Piscatores ? Si Impostorem Christum ipsi jam intra mentem animis sentiebant , sive pro ipso subirent periculum ? Si à Deo missumcr●dere●t , 〈◊〉 religio illos impellebat ad furtum & m●nd●cium ? Grot. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . i. e. Partûs dolorem , cum mors nihil aliud videretur quàm ipsorum Cruciatuum ac dolorum quasi victoria , ac plenum imperium . Christus merito dicitur , tum demum dolores istos lethales ac mortiferos superasse , cum mortuus moriem vicit , ut in aeternum cum suis Deo vivat . Beza . they tell , if they were asleep , that Christ was took away ? What ridiculous , absurd Evasions doth a Malicious Heart invent ! But maugre all the Watch and Ward of Souldiers , Christ Triumpht over the Grave , as a Glorious Conquerour . The Apostle fully expresseth the Power of Christs Resurrection , Acts 2. 24. Whom God hath raised up , having loosed the pain of Death , because it was not possible that he should be holden of it . Some understand these words as a Metaphor drawn from Child-bearing . Notwithstanding Pains and Sorrows there 's a bringing forth : And though Christ suffered himself for a time to be under the Power of the Grave , yet he being the Lord of Life , over came Death and the Grave .

And 8thly and lastly , after this Glorious ! 8. Christ Ascended into Heaven . Resurrection followeth a Glorious Ascension . He that was Crucified rose again , and Ascended into Heaven , and there accompanied him the Saints that rose with him , ( as it is most probable ) we never read of their returning into their Graves again . Now after Christs Ascension the Holy-Ghost was sent : Gifts were given in a plentiful Measure , Eph. 4. 8. Wherefore he saith , when he ascended up on high , he led Captivity , Captive : And gave gifts unto Men. Both Church Officers and suitable Qualifications for their Offices are the Fruit and Benefits of Christs Ascension , Eph. 4. 11 , 12. 1 Cor. 12. 28.

Put all these Consequents and Wonderful E●●ects of Christs Passion , viz. Universal Darkness , the Renting of the Veil of the Temple , a General Earthquake , the Renting of Rocks , the Rising of Saints out of their Graves , the Centurions Confession , and acknowledgment , that Christ was the Son of God , and Christs Resurrection and Ascension , all these particularly and eminently declare the infinite Dignity and Preheminence of Jesus Christ .

And thus having proved the first part of Christs Priestly Office , by making satisfaction to the Father , I come now to the second part of his Priestly Office , by 2. Christ's Intercession . making Intercession . Though the Pains he indured were only for a little time , yet the vertue of his Pains abides unto Eternity . His Sufferings are of infinite Efficacy , Dignity and Value : Christ on Earth in the days of his Humiliation , was full of Bowels of Compassion : He fed a fainting Multitude , healed the Diseased , wept a● a Funeral , wept over Jerusalem , and on Earth he pleaded for his People , and interceded to his Father for his own which were given him out of the World . And now Christ is in Heaven , he is full of Bowels , Heb. 4. 15. For we have not an High-Priest , which cannot be touched with the feeling of our Infirmities : But was in all points , tempted like as we are ; yet without Sin . But when we speak of Infirmities incident to Christ , we must understand such infirmities , as appertain to Mankind in general , as Thirst , Hunger , Weariness , and such like , and not such as are incident unto some Individual as Lameness , Blindness , Deafness , ( as intimated before , and shall now be more briefly ) much less may we understand any Infirmity , that hath the least tincture of Sin and Pollution . And to declare the Bowels of Christ opened . He executes his Mediators Office now in Heaven , by making Intercession for his Children . And this is an evident Demonstration , that Christ is an absolute and perfect Saviour , because he intercedes for all his Children unto Eternity . As the Apostle fully declares , Heb. 7. 25. Wherefore he is able also to save them to the utmost , that come unto God by him , seeing he ever liveth to make Intercession for them . To save to the utmost , is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( i. e. ) absolutissi-mè , it a ut nihil ad eam salutem possit amplius des●derari . Beza . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , non dicit ut offerat ; nam hoc semel fecit : sed superest altera sacerdotii pars , nempe interpellatio , qua partim p●renni Sacrificii sui vigore nobis pacem obtinet , partim nos non nisi in uno-ipso 〈◊〉 mus , & exaudimur à Patre , tantisper dum Deus sit omnia in omnibus . Beza . every way a perfect Salvation . Nothing can be added thereunto . And this is evidenced by Christs Intercession . And this is an Eternal Intercession , as long as Christ liveth , and that is for ever . It 's a memorable Observation of Beza . — He doth not say that he may offer , for this he did once ; but there remains the other part of Christs Priesthood , viz. His Intercession , whereby partly by the Eternal vertue of his Sacrifice , he obtains peace for us ; partly we in him please the Father , and are heard of him , so long as God is all in all . Our work is to make inquiry , what this Intercession is , and what benefit we receive thereby .

1. Let 's consider what this Intercession is , and that will fall under the Answer to a double Question . viz. Quid Nominis and Quid Rei .

1. Quid Nominis . The Name is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 1. The Name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and signifies properly to meet one and intercede in a way of Supplication .

2. For the thing or nature of Intercession , 2. The Nature of Intercession . it is by Christs applying his Merits , and presenting the Service of his Children to his Father , as an Advocate and Mediatour interposing for them , and pleading their Cause . This is an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Conde●cending to our Capacities , and not to be * * Non cogitandum est supplex flexis genibus , manibus expansis , Patrem deprecari . Sed quia apparet ipse assidue cum morete & Resurrectione suâ , quae vice sunt aeternae intercessionis & vivae orationis efficaciam habent , ut Patrem nobis conc●lient atque exorabilem reddant , merito dicitred intercere . Calv. in Loc. understood Litterally , as if Christ on bended Knees and with stretched out Hands did intercede , but only he presented his Prayers , Death and Resurrection , as effectual means to obtain Reconciliation with the Father . And in this great work of Intercession , Christ continually imploys himself in Heaven , in the most prevailing Rhetorick ; pleading the Cause of all True Believers . Therefore saith the Apostle , Rom. 8. 33. Who shall lay any thing to the Charge of Gods Elect ? It is God that justifieth . The * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Propriê significat in jus vocare , sed ●sitatè capitur , pro ●●minari , per Metonymiam effecti destinati . Piscat . Metaphor is borrowed from usual forms of Indictments in Courts , where according to Law a Charge is drawn against the accused party , but now who shall bring any of Christs Members into Question ? Let Satan and his Instruments do their worst , and lay their Accusations as high as Malice can possibly Invent , yet here 's Christ justifying who makes void all Accusations whatsoever .

For a farther Inquiry * * Primo erat Christus oratione interpretativâ sc. exhibendo se & cicatrices suas quas in passione acceptas adhuc servat , & patri ostentat , ac consequenter orat sua merita , suos labores , suas passi●nes allegando divino conspectui . Secundo propriè Christus quà homo in cael● orat pro nobis , proinde ac in terris oravit . Est enim aequè ut hic Advocatus , Mediator , & Pontifex noster , cujus proprium est orare pro populo . Corn. à Lap. wherein this 1. Wherein this Intercession consisteth . Intercession consists , we are to know ,

1. This Intercession is made unto your Father . Christ presenting his merits , doth as it were shew his Wounds , the Print of the Nails in his Side , Hands , and Feet .

2. In putting up Prayers in his own Name , and making continual Supplication unto the Father , as a Mediator , and as an Advocate , as an High-Priest interceeding for us at the Throne of Grace . Christ is the great Master of Requests , who prefers the Petitions of his People unto his Father . The High-Priest when he was to make an attonement for the People , entred into the Holy of Holies , with Blood and Incense : So Christ our High-Priest in Heaven , present● his Blood and the sweet Incense of his Prayers , Rev. 8. 2. And I saw the seven Angels which stood before God , and to them were given seven Trumpets . And another came and stood at the Altar , having a Golden Censer , and much Incense was given to him , that he should offer , &c. Heb. 9. 12 , 23 , 24. Neither by the Blood of Goats and Calves , but by his own Blood he entred in once into the Holy place , having obtained Eternal Redemption for us . v. 23 , 24. It was therefore necessary that the patterns of things in the Heavens should be purified with these , but the heavenly things themselves with better Sacrifice than these . For Christ is not entred into the Holy places made with Hands , which are the figures of the true , but into Heaven it self , now to appear in the presence of God for us .

Q Let us inquire into the fruit and benefit 2. Benefits of this . Intercession . 1. We are acquitted from all our Adversaries . of this Intercession .

1. We are acquitted from all Adversaries , even from Sin , Satan , and the Law ; having interest in the Intercession of Christ , we are freed from all Accusations and Condemnations of the greatest Adversaries , * * Qualis est ista incercessio , non oral●● sed real●● , ex merâ suipsius in cruce oblati repraesentatione . Hinc est quod dicitur comparere cor● Deo pro nobis . D. Tuis . Vindic. l. 1. part 2. Sect. 23. Rom. 8. 34. Who is he that Condemneth , it is Christ that died , yea rather that is risen again , who is even at the right hand of God , who also maketh Intercession for us . Here are four things to acquit all Believers from Condemnation , viz. Christs Death , Resurrection , Ascension and Intercession . Christ died to give Life unto his People : He rose again and became the first Fruit of them that slept : Christ Ascended on high , and gave gifts to Men , and he interceeds at the Throne of Grace , presenting his Bloody Sufferings and the vertue of them unto the Father for a full and compleat satisfaction .

2. Christ by his Intercession teacheth 2. Christ by his Intercession teacheth us to Pray . us to pray , and to make our Intercessions and Supplications unto the Throne of Grace . We of our selves cannot put up one Meritorious Petition , though we might gain the whole World for so doing . For we pray coldly , rawly and indigestedly , with much deadness , disorder , and distraction of Spirit ; but these Prayers come not so to God the Father as they are presented by us , for Christ mends them in the carriage , and presents them in his own Name unto the Father , and for his Rom. 8. 26. Quasi dicat , cum mole tentationis oppressi nescimus orare : ipse spir●tus qui in nobis habitat exerit se & orationem in animo excitat . Bucer in Loc. 3. Through Christs Intercession our duties and works obtain acceptance . sake alone we obtain acceptance with the Father : Christ interceeds to the Father for us , and his Spirit helpeth our Infirmities , and maketh intercession for us with Groanings which cannot be uttered . The Spirit of Christ doth two great works : One is to make intercession for us , and the other is to help us to make intercession for our selves . By the assistance of the Spirit , we can Pray and Sigh and Groan in such prevailing Rhetorick as will obtain acceptance , but without the assistance of the Spirit , we cannot Pray nor express our selves in any acceptable manner .

3. Through Christs intercession our Duties and works obtain acceptance . As for our selves and our own righteousness we have great cause to confess with the Church , Isaiah 64. 6. But we are all as an unclean thing , and all our righteousnesses are as filthy Rags : But through Christs Reconciliation and acceptance , our works obtain acceptance . Though there be no worth in the work nor in the workers , yet there is through Christ acceptation and imputation , a worthiness accompted of in the sight of God ; as Joshua was to have his filthy Garments took from him , * * Semper in animum sibi revocent verbi divini precones , impositum sibi esse cidarim mundam cui inscriptum sanctitas Jehovae : & proinde ei studeant ipsi , ut & ali● idem faciaut hortentur sedulo ut sint typi fidelium . Tarnovius 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 habet , quo significat spiritum singulari contentione & studio intercedere pro sanctis . Buceru . in Loc. Unà sublevat infirmitates nostras , quasi dicatur ipse vicissim onus attollere , ex altera parte , ne sub eo fatiscamus . Ut sensus sit , sicut spiritus S. un● cum Patre & filio , testatur spiritui nostro nos esse filios Dei , similiter idem spiritus cum ●sdem opitulatur infirmitatibus nostris . L. de Dieu . Zech. 3. 4. So in the best of our duties , there is filthiness , and we stand in continual need of the inestimable benefit of our Intercessour , who takes away our Pollutions , and not only acquits us from the Guilt of Sin , but cleanseth us from the filth of Sin : He doth purge us as well as pardon us , and sanctifie us by his Spirit , as well as justifie us by his Righteousness : Hence it comes to pass that the services of all such ●s have interest in Christ are accepted at the Throne of Grace ; and though in us there are many weaknesses and Imperfections , yet Sincerity is accepted . And though there are manifold failings in our Duties , yet all are made perfect through the perfect satisfaction of Christ ; for he as a surety hath paid our Debt and fully satisfied the Father by doing and suffering all that the Law required . Christ is the Beloved Son in whom the Father is well pleased , Mat. 3. ult.

CHAP. V.

Concerning Christs Prophetical Office .

SECT. I. Why Christ must be a Prophet .

HAving insisted largly on Christs Sacerdotal Office , I come now to his Prophetical and Regal Office , and I shall be more brief in the handling of these , not intending a just volume of this Argument : only so far I may inlarge as may afford good Measure full prest and running over for the further Demonstration of the Doctrine that I insist upon , viz. The inestimable Dignity of Christ .

In the 2d . place it follows that I should 2 ▪ Of Christs Prophetical Office . treat of Christs Prophetical Office , Christ is called * * Deut. 18. 5. Christus dicitur Nabi Propheta : est autem Nabi usu scripturae is qui profundiora de Deo , deque rebus divinus disserit , qui mentem divinam hominibus aperit : saepius etiam de iis usurpatur , qui futura praedicunt . Sol. Glass . onomat . the Prophet , he was the Doctor of all Doctors , a Doctor that nonplust the greatest Doctors . Christ is the Law-giver , Jam. 4. 12. The Counseller , Isa. 9. 6. The Master or Rabbi , Matt. 23. 10. He taught with Authority , and by vertue of his Prophetical Office he teacheth the Church all things appertaining to their Salvation . Christ reveals the Will of his Father , concerning all the ways and means of Salvation . Christ was the principal Author of Prophecy ; He had the Gift of Prophecy immediately , he exactly knew his Fathers will , but all other Prophets had the Gift , mediately . They had their Revelations from the Power of the Spirit of Christ , their gift was transient , and by Intervals , and there were Intermissions amongst them : But Christ had a permanent gift of Prophecy abiding in him , without measure and limitation .

For a farther inlargement of these Particulars , I shall indeavour to resolve three Inquiries .

1. Why Christ must be a Prophet .

2. How he differs from all other Prophets .

3. What fruits and benefits accrue unto us by Christs Prophetical Office .

1. Why Christ must be a Prophet . 1. Why Christ must be 2 Prophet . 1. Christ was a Prophet to reveal the Will of God to his Church .

This I shall Answer in a few Reasons .

1. Christ was a Prophet to reveal the Will of God to his Church , and instruct them by his Word . Christ received his Message not only from the Mouth of God ▪ Joh. 8. 26. but also from the * * In sinu esse est proximum , & infimum esse dicitur de conjugibus inter se . Grot. 2. Christ was a Prophet to place Ministers in his Church . Bosom of God , Joh. 1. 18. Christ was a great Prophet , Luk. 7. 16. He was the most eminent of all Prophets , a Prophet to direct all other Prophets , and he was the substance and main end of all their Prophecies .

2. Christ was a Prophet to place Ministers in his Church to teach his People ▪ Ministers are of Christs institution , Officers Commissionated by Jesus Christ : They are not a Calling nor an Order of Men of their own appointment running upon their own Heads , and Fancies , ( as Novatus made himself a Bishop ) neither are they of any humane appointment for politick ends and interests . It is true , that by Humane Authority Ministers are permitted pro hic & nunc to exercise their Ministerial function in the places where they live , yet their calling is from Christs Institution . And Gifts and Qualifications wherewith they are endowed , are the fruits of Christs Ascension . The Apostle is clear , Eph. 4. 11. And he gave some Apostles , and some Prophets , and some Evangelists , and some Pastors and Teachers , for the perfecting of the Saints , for the work of the Ministry , and for the edifying of the Body of Christ . In this Text we observe two sorts of Church-Officers , viz. Extraordinary as Apostles , Prophets , Evangelists , Doctoris munus fuit verbum Domini fideliter explicare , & veluti Scholam Eccles●asticam regere , ut sincera doctrina dogmatum et verae interpretationes in Ecclesia retinerentur : At pastorum ( qui & Episcopi dicebantur 1 Pet. 2. 25. ) munus longe latius patebat , nimirum ut verb● & orationi vacarent , et ecclesiam sibi commissam modis omnibus tuerentur ; ex quibus etiam satis perspicitur haec d●o munera perpetua esse ●portere in Ecclesia Dei . Beza . which were changeable , and for a time only , and afterward ceased ; and ordinary , as Pastors and Teachers , which are standing Officers , and abide to the end of the World : So that maugre all the malitious Oppositions of Men and Devils against the Gospel Ministry , it shall continue : Though it may be laid low , yet it shall never be overthrown , neither shall Christs Ministers be ever laid aside , for Christ hath promised them his presence ▪ And that promise , Matth. 28. 20. — Lo , I am with you always , even to the end of the World , makes more for the Ministery of the Gospel , than all the malice and fury of inveterate implacable Adversaries can make against them .

3. Christ was a Prophet to teach his 3. Christ teacheth inwardly . Church by the inward effectual Teachings and Inspirations of his Spirit . This grand Prophetical work Christ undertook from the beginning of the World , 1 Pet. 3. 19. Christ by his Spirit went and preached unto the Spirits in Prison . This is to be understood of the old World , who though they were then in Prison , ( i. e. ) Hell , when the Apostle wrote this Epistle ; yet in the days of Noah they were alive , and Christ by the Ministery of Noah and others ; Preacht unto them , whilst they were in the Land of the Living . Those abominable Sinners had means of Grace offered unto them : They had the Ministery of Noah , Enoch , Methuselah , and other Patriarchs who warned them of a Deluge coming . And Christ by his Spirit Preacht unto them . An antient Father and a modern Divine , both eminent in their times , fully ( as I apprehend ) expound this Scripture . — One saith — Per Spiritus in Carcere intelligit animas impiorum viventium tempore Noah corporibus inclusas quasi carcere quodam , & his praedicasse Christum dicit , secundum divinitatem , vel per interna● inspirationem , vel per linguam Noae . Aug. Epist. 99. ad Evodium . Non potest dubitari quin hoc referatur ad ea quae sequuntur , i. e. ad illud tempus quo Spiritus per os Noae arcam constituendi iram Dei imminent● praedicabat . Nam cui fuerunt immorigeri ? Cert● illi qui praedicabat . Non potest ergo pr●dicatio ista ad posterius aliquod tempus referri . Beza . By Spirits in Prison , he understands the Souls of wicked Men living in the time of Noah , shut up in their Bodies , as in a certain Prison , and he saith that Christ Preached unto them according to his Divinity , or by inward inspirations , or by the Tongue of Noah . — So far that Learned Father . The other saith , that it cannot be doubted , why his may not refer to those things which follow ( i. e. ) unto that time wherein the Spirit by the Mouth of Noah that made the Ark , Preached the wrath of God hung over their heads . For to whom were they disobedient ? Truely to him that Preached ; therefore that Preaching cannot be referred to any after time . — There was no Preaching to them after they were in Hell . All Reproofs and Exhortations then are out of date , for time is past , and the door of hope shut . But now whilst we are on this side the Grave , the Spirit of Christ moves , wooes and entreats us to make our peace with God . Christ sends his Ambassadors to beseech us to be reconciled unto God . Now we are called 2 Cor. 5. 20. Is. 55. 6. to seek the Lord whilst he may be found , now to call upon him while he is near . And thus you have the Reasons why Christ must be a Prophet .

SECT. II. How Christ differs from other Prophets .

A Second Inquiry is , how Christ differs 2 How Christ differs from other Prophets . from all other Prophets ?

A. We read of many Holy Prophets , high in the Favour of God , and Honourable Persons ; yet in Christ there are these three Singularities above all other Prophets whatsoever , viz. Holiness , Gifts , and Authority . Although other Prophets were Holy , and had Gifts and were of Authority , yet the Holiness , Gifts and Authority of Christ infinitely exceeded them all .

1. There 's in Christ an absolute perfect 1. Christ's Holiness is absolute and perfect . Holiness without mixture of the least imperfection . Christs Holiness is in himself and from himself , but the Holiness of the Prophets was derivative , they had it infused into them by the Spirit of Christ : And although they were Holy Persons and Honourable Men of God , Anointed and Sanctified for the Discharge of their grand and weighty Office , yet they were not without their sinful Infirmities . We read that Jeremy in a great Passion cursed the day of his Birth . Abraham a Prophet , through Infirmity , denied his Wife . And David a great and eminent Prophet committed those scandalous Sins in the matter of Vriah , and Jonah a Prophet Fretted and Quarrelled with God himself , and Moses a Holy Prophet , whom God highly loved , spake unadvisedly with his Lips at the Waters of Meribah , and other Prophets had their failings . But Christ is a Prophet , who never committed any thing Luk. 23. 41. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Doctissimus Hesychius 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 interpretatur . Walleus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 videntur proiisdem . Hic p●rro videtur 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dici quic 〈◊〉 praeter officium sit , quod non male videtur indecentis nomine exprimi . ●●za . amiss . The Penitent Thief gives a true Testimony of Christ — That he had done nothing amiss ( i. e. ) nothing out of place or order . No guile , no deceit was ever found in Christs Mouth . He challengeth the worst of his Adversaries , John 8. 46. Which of you convinceth me of Sin ? Malicous and implacable Enemies are very Eagle-Ey'd , to espy Faults , yet none of them could lay any Sin to the charge of Christ .

2. Christs Gifts are transcendent above 2. Christs Gifts are transcendent . all other Prophets : The Gifts in them were like a Drop , in Christ , as the Ocean ; in their Gifts was only a measure , in Christ a fulness . The Prophets were a●ointed and qualified with great Gifts for ●he discharge of their imployment : But Christ was anointed with the Oyl of glad●ss above his fellows , Heb. 1. 9. Christ did ●ot receive Gifts by measure , after such a ●int and proportion , but it pleased the Fa●her that in him should all fulness dwell , Col. ● . 19. All fulness of Wisdom , all fulness of Righteousness , all fulness of Holiness , ●ll fulness of Grace , and all fulness of Glory are in Christ .

3. Christs Authority is Omnipotent : 3. Christs Authority is omnipotent . We read of the teaching of Christ , far different from that of the Scribes , Matth. 7. 29. For he taught them as one having Authority , and not as the Scribes . Other Prophets and Teachers laboured all Night , and spent their strength often in vain , yet this comfort they reaped , that their Judgment was with the Lord , and their Work with God . Hereupon the Prophet grounds singular comfort from Isai. 49. 5. Though Is. 49. 5. Sensus est , etiamsi Israel ad meum monitum nolit converti , ego tamen Deo placebo , qui scit me in officio non fuisse cessatorem . Grotius . Israel be not gathered , yet shall I be glorious in the Eyes of the Lord , and my God shall be my strength . Here then consists a vast difference between the Authority of Christ and all other Prophets ; other Prophets reproved , exhorted and intreated , but Christ commanded obedience , and inabled People to obey his Commandments . The Authority of Christ was incomparable , for what he commanded them to do , he gave them Strength and Ability to perform . Christ perfectly knew his Fathers will , and he commanded and enabled the Hearts of People , to yield ready obedience thereunto ; and no other Prophet could attain to so great a perfection .

SECT. III. Of the Fruits and Benefits that accrue unto us , by Christs Prophetical Office .

WE are now thirdly to enquire 3. The Fruits and Benefits of Christ's Prophet●cal Office . 1. By Christ's Prophetical Office we are fully assured that we have a sure Word of Prophecy . concerning those choice and excellent Fruits , which we reap by Christ's Prophetical Office . Amongst others these two principally I shall insist upon ,

1. By Vertue of Christ's Prophetical Office , we are fully assured , that we have a sure word of Prophecy to rest and rely upon ; we are not left at random to unwritten Traditions , nor to humane Inventions , and devised ways of Men ; we are not left to Apocryphal Writings , and uncertain and fallible Dictates , of such Imposers , who magisterially command , and obtrude their own Brain-Fancies , and ( as it was applyed to the Pharisees ) teach for Doctrines , the Traditions of Men. But Mat. 15. 9. His verbis aufertur omnis fiducia , quam positam habebant in observanti● humanarum traditionum . Nam credebant se Deum colere si illas obser●●ssent , & qui eas docebant , praeteribant cultu● Dei . Deus contra per●gat se hoc pacto coli , & omnem hunc cultum respuit . Musculus in loc. what Christ teacheth us , is sure and certain , and not left to the pleasure of Men or Angels to change . For we read , Gal. 1. 8. But though we , or an Angel from Heaven , preach any other Gospel unto you , than that which we have preached unto you , let him be accursed . And the Apostle tells us of a sure word of Prophecy , 2 Pet. 1. 19. We have also a more sure word of Prophecy , whereunto ye do well that ye take heed , as unto a Light that shineth in a dark place , until the day dawn , and the day-star arise in your Hearts . This Word of Prophecy is the Gospel of Christ , and it 's said to be more sure ( i. e. ) more sure than those Revelations which were not Foundations of Faith , or more especially in regard of the greater credit , which the believing Jews gave to the Doctrine of the Apostles , than that of the Prophets of old . The dark place is Vid. Diod. in loc. meant our Hearts , and the Day-Star is Christ ; who shining in our Hearts , and illuminating us by his Spirit , scatters away Mists and Darkness .

2. By vertue of Christ's prophetical 2. By Vertue of Christ's Prophetical Office we have a divine Uncti●● , or Spiritual ●●umination . Office , we have a divine unction or Spiritual Illumination , whereby the eyes of our Mind are opened , to understand the Mysteries revealed in the Gospel . Christ not only reveals his Will , and declares his Covenant of Grace in his Word , but he teacheth us to understand , believe and obey the same . The Gospel is a Mystery , and only he that is anointed with Eye-Salve from Christ can discern it . The Gospel is a Book sealed , to ignorant carnal Men. Take a natural Man in his best Accomplishments of Nature , yet he neither receives nor perceives the things of the Spirit of God , * * Rerum supernaturalium & mysterii evangelici , non esse cognitionem aliquam naturalem , aut naturae viribus acquisibilem , &c. Vid. Doctorem Reynoldum , in conc . cui tit . Animalis homo . 1 Cor. 2. 14. A Beast may as soon understand Reason , as a natural Man ( whilst he remains so ) the saving things of God : Spiritual things are beyond his Ken and beyond his Cognizance . But a Spiritual Man judgeth all things , v. 15. He hath his Eyes in his Head , his Senses exercised , an Vnction whereby he knoweth all things , 1 John 2. 20. He knoweth all things necessary to Salvation ; for Christ is his Teacher , Christ is that great Prophet who instructeth his Church : the great Rabbi and Master , that teacheth as never any Man taught . He is a Counsellor , Isa. 6. 9. The Wisdom of the Father ; Therefore we must go to Christ for Wisdom : He teacheth us that divine Wisdom that cometh from above . In our Doubts , let us go to Christ for Counsel ; In our Distress , let us go to Christ for Comfort : He is both a Counsellor , and a Comforter . And by vertue of Christ's Prophetical Office , we have light in our Understandings . This is Christ's Gift , Eph. 5. 14. This was prophesied , Isa. 60. 1. Arise , shine , for thy Light is come , and the Glory of the Lord is risen upon thee . This Prophecy relates to the glorious Light breaking forth , in the days of the Gospel . And this was the end of Christ's coming , to give light to them that sit in darkness , Luk. 1. 79. A light to lighten the Gentiles , and the glory of thy people Israel , Luke 2. 32. Hence we obtain renewed Spirits , inlightned Judgments , a Spirit of discerning , to discern between things that differ . These are the Fruits of Christ's prophetical Office . All things necessary for Salvation are taught in the Word of Christ , and by the Spirit of Christ . The Word is a Lamp , and the Spirit directs us in the use thereof . The Spirit worketh by the ministry of the Word . We have no warrant for inward teachings by a Light within us ( as some strangely fancy ) Thus we may discern , whether that Light which is within them ( as they say ) be a true or false Light , for if it be true , it borrows its Light from the Lamp of the Sanctuary , even the written Word of God , and accordingly walks . Otherwise that inward pretended Light , which derives not its Light from God's Word , is an Ignis fatuus , and will lead the Followers into by-paths and dangerous Ways . Wherefore let 's be exhorted to keep close to the Word of God , which is the Gospel of Reconciliation , and the Gospel of our Salvation ; and let us be earnest Solicitors unto Christ the great Prophet , that he would assist us by his Spirit , to understand his Will , revealed in his Word . Let 's go to God for Wisdom and Illumination , James 1. 5. If any of you ●ack Wisdom , let him ask it of God , who giveth to all Men liberally , and upbraideth none . Here are two great encouragements .

1. God is a most liberal Donor , he 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Isocrates . giveth liberally ; though Men expect great Rewards for their Counsel , yet God most liberally giveth Counsel : Men may give good Counsel , but cannot compel them to whom it is given , to take and follow it . But God can open the Eyes and Heart , and direct the Feet , and order and guide the whole Man , and work Obedience .

2. God upbraideth none . It oft times falls out amongst Men , that if they do a Kindness , they upbraid them with it who are the Receivers . But it is not so with God , he doth not exprobrate nor hit us ( as we say ) in the Teeth , either with present Defects or former Failings . And if Men be constant Suitors to great Persons , they will soon be weary of their Company . But God doth not upbraid his People , notwithstanding their frequent addresses to him . Here then is singular encouragement to make our Applications frequent and serious , to this great Prophet , our Lord Jesus Christ , that he would take away the Scales of Darkness , and Veil of Ignorance , from our Understandings , and instruct us in his Will , and guide us by his Almighty Counsel , till at length he bring us unto his Glory .

CHAP. VI.

Of Christs Kingly Office .

SECT. I. Proving that Christ is a King .

HAving before handled the Priestly and Prophetical Offices of Christ , I shall now treat of his Kingly Office . And in this method I shall proceed . 1. To prove Christ to be a King . 2. Lay down Reasons why Christ is a King . 3. To represent our Duty to Christ as our King .

1. To prove Christ to be a King , there 1. Christ is proved to be a King by Scripture Prophecies and the accomplishment of them . Praeficerem Regem meum Messiam populo meo Israelitico , ut illi nomine meo imperaret . Vatablus . are many Prophecies extant , particularly Psal. 2. 6. Yet have I set my King upon my holy Hill of Sion . This plainly declares Christ to be King of his Church . The Prophet Isaiah calls him the Prince of Peace , Isa. 6. 8. And to distinguish Christ's Government from all other Kings whatsoever , he sets forth the perpetuity of Christ's Government , ver. 7. Of the increase of his Government and Peace there shall be no end . Further , I 'le cite the same Evangelical Prophet , prophesying of Christ's Regal Government , and the great Security we shall obtain thereby , Isa. 32. Quod si vere dictum fuit de Ezechia , multo magis de Christo , quem optimum ac potius unicum refugium habemus in his procellis , quibus nos agitari necesse est quamdiu in hoc mundo versamur : quoties ergo torremur aestu , sub ejus umbram nos recipere discamus . Calv. 1 , 2. Behold a King shall reign in Righteousness , and Princes shall Rule in Judgment , and a Man shall be as a hiding place from the Wind , and a cover from the Tempest , as Rivers of Water in a dry place , as the Shadow of a great Rock in a weary Land . This King , this Man is Christ who shall judg righteous Judgment , who shall abundantly secure , protect and preserve his people from the violence of their malicious Adversaries . When Herod enquired of the chief Priests and Scribes where Christ should be born , they gave their answer out of the Prophet Micah c. 5. 2. But thou Bethlehem Ephratah , though thou be little among the thousands of Judah , yet out of thee shall he come forth unto me , that is to be Ruler over Israel , whose goings forth have been from of old , from everl●sting . Upon this Answer given from this Scripture by the chief Priests and Scribes , Herod supposed that a King should be born to depose him ; therefore he barbarously murdered the young Children . In that Text two things are principally observable .

1. Christ's Incarnation , out of these Words , Thou Bethlehem ( i. e. ) out of thee shall Christ come ; there Christ was born . Though Christ's Mother and Joseph her espoused Husband did not live in Bethlehem ; yet God by his Providence so ordered it , that Joseph and Mary came at that time to Bethlehem , to be taxed ▪ and there Mary brought forth Christ . Prophecies of Christ shall not want accomplishment , but many have been already , others shall be fulfilled in their season .

2. Here 's evidently set forth Christ's Kingly Office — He is called the Ruler over Israel . The People would have made Christ a King , at that time he refused it , and went his way , John 6. 15 , 16. Christ's Kingdom was Spiritual , not of this World . The People blest him Joh. 18. 36. Hoc dicit Christus refellens laesae Caesaris Majestatis & affectati Regni criminationem , R●gem se esse prof●tens , simul ac negans , ut qui Rex quidem esset , verum eâ gubernationis ratione , quae prorsus à Regum hujus mundi imperio differat , nempe quae est Ecclesiae suae Caput . Beza . as a King , Luk. 19. 38. Blessed be the King that cometh in the Name of the Lord , Peace in Heaven and Glory in the Highest . Christ being demanded of Pilate whether he was a King , answers , John 18. 37. Thou sayest that I am a King , and for this cause came I into the World , that I should bear Witness unto the Truth . Insomuch as Pilate wrote a Title , Jesus of Nazareth , King of the Jews . And notwithstanding the Chief Priests importun'd Pilate to alter the Title , and Write — He said I am the King of the Jews ; Pilate was peremptorily resolved against all alterations , John 19. 22. What I have Written I have Written ; he would stand to what he had writ , and would not blot any thing out .

SECT. II. Why Christ must be a King .

NOw there are many Reasons to be Sect. 2. Why Christ must be a King . 1. Christ is 2 King to appoint Laws and Statutes . alledged why Christ must be a King . Three only I shall insist upon .

1. That Christ might appoint Laws and Statutes , which should direct his People , and bind their Consciences to the Obedience of the same . Christ alone is the Lord of our Consciences ; what he commands is of absolute Authority , not to be disputed , but obeyed . But as for the Popes Canons and other obtruded Inventions against the Law of Christ , they are of no estimation ; only the Law of Christ is authentick , and all other Laws must be in Subserviency and Subordination to the Law of Christ . Wherefore the Pope hath presumptuously invaded Christs Kingly Office , by pretending himself to be the Head of the Church , and Christs Vicar , and so making Laws to bind the Conscience . But Christ is the only Head ; he is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with a demonstrative Article , he and no other is the Head , as the Apostle mentions , Col. 1. 18. And all other Heads and Rulers must yield subjection and Homage unto Christ ; they must Reign for Christ , as they Reign by Christ ; Prov. 8. 15 , 16. By me Kings Reign and Princes decree Justice ; By me Princes Rule , and Nobles , even all the Judges of the Earth .

2. Christ is King to Rule and Govern , 2. Christ is King to Rule and Govern and Command Obedience to all his Laws . 1. Christs Kingdom is Spiritual . and Command Obedience , and keep his Subjects in Obedience to his Laws : But we must know that the Kingdom of Christ is a Spiritual and an Eternal Kingdom .

1. Christs Kingdom is Spiritual , he is King of his Church , and Rules and Governs the Spirits of Men. It was a curious Question of the Apostles , Acts 1. 6. Lord wilt thou at this time restore the Kingdom to Israel ? They fancied a Temporal Kingdom and Earthly Preferments ; but Christ checks their curiosity in asking , and mistake in fansying outward Dignities and Honours to themselves , by any Temporal Government of Christ . For Christ said unto them , v. 7. It is not for you to know the times and the seasons , which the Father hath put in his own Power . There are many that oppose Christs Kingly Office : The Jews say , Christ shall be an Earthly King , and bring them again into their old inheritance , the Land of Canaan , and settle them there , and bless them with abundance of Earthly Blessings . The Papist deny Christs Kingly Office , for they make the Pope Head and Supream Judge in matters of Spiritual Cognizance . And another sort there are who say there shall be a Personal Reign , and Christ shall destroy all Monarchies , and live Gloriously on Earth with his Saints . But Christ himself plainly overthrows these Opinions by his own Words , John 18. 36. Jesus answered , My Kingdom is not of this World ; If my Kingdom were of this World , then would my Servants fight , that I should not be delivered to the Jews , but now is my Kingdom not from hence . Christ by his Kingly Authority appointed Church Government , 1 Cor. 12. 28. and appointed Church Officers and Church-Censures ; And that dreadful Sentence of Excommunication rightly given is an Ordinance of Christ . Christ hath left his Church destitute of nothing conducing to the Right Government thereof .

2. Christs Kingdom is Eternal , and this 2. Christs Kingdom is eternal . is a Kingdom of Glory . All other Kingdoms shall have their Periods : But the Kingdom of Christ shall never have an end . The Kingdom of Christ is an everlasting Kingdom , and his Dominion is from Generation to Generation ; and this Kingdom Dan. 4. 3. 2 Pet. 1. 11. is called the Everlasting Kingdom of our Lord and Saviour Jesus Christ : By which Scriptures ( not to name any farther Proof ) it evidently appears that the Kingdom of Christ lasteth to all Eternity ; when all Kings shall yield up their Scepters to Christ , and all earthly Monarchies shall fail ( which I believe will not be till the day of Judgment ) Christ shall Reign ( though I cannot understand personally on Earth , yet ) I believe eternally in the Heavens .

3. Christ is King to Protect , Defend 3. Christ is King to protect , defend and preserve his Church . and Preserve his Church from the Violence and Out-rage of Enemies both Corporal and Spiritual . Christ hath promised his Presence to his Church , Matth. 28. 20. Lo I am with you always even unto the end of the World . The perpetuity of Christs presence is a preservative from the fury of Enemies : Although Enemies may make Bulworks and raise Batteries against the Church , yet they shall not be able to prevail against her . Christ told Peter , Matth. 16. 18. Thou art Peter , and upon this Rock I will build my Church , and the Gates of Hell shall not prevail against it . Papists hence claim an infallibility of Peters Chair , and that he was chief Bishop of Rome , ( which none of them could ever prove to this very day , not so much as he was ever at Rome , much less chief Bishop there . ) But Ambrose , Chrysostome and others of the Learned Fathers , understand by the Rock , not Peter's Person , but the Profession of Peter's Faith ; It 's said , Super hanc petram , non super hunc Petrum , for Christ built his Church upon the Faith , and not upon the Person . Learned Expositors as Lyra , Hugo de sancto Victore , Ferus , all these , though of the Romish Party , expound the Rock to be Bp. Morton's Appeal ▪ L. 2. Cap. 17. meant Christ , as a Reverend and eminently Learned Prelate declares . Let the worst of Enemies put forth their rage to the utmost , and in their Malice and Fury endeavour the Destruction of the Church ; yet the Church shall prevail against them . The Church is under Persecution , but like a Vine it thrives by bleeding . What 's the reason , but because God is the Protector and Defender of his Church , Christ is the King of it ? There are many comfortable promises for the preservation of the Church . One is Isa. 4. 5. Vpon all the Glory Diligent●r not andum est quia monemur non aliter gratiae Dei nos fore participes , quam siejus imaginem gestemus , ac in nobis reluceat cjus gloria . Calv ▪ shall be a defence . — By the Glory is meant Gods People , for they are his Glory , and are made Partakers of his Glory : God first makes them Glorious , and then accounts them his Glory , and upon them the Lord will be a defence or covering . Another Promise is Isaiah 27. 2 , 3. In that day sing ye unto her a Vineyard of Red Wine , I the Lord do keep it , I will water it every moment lest any hurt it , I will keep it Night and Day . There are two things especially prejudicial to a Vineyard : The one is drought and want of Water to refresh it : The other is a violent breaking in either of Man or Beast , to pluck off the ●rapes and destroy the Branches ; against both , God promiseth his Gracious Protection : God waters it and keeps it ; his refreshings and defence are abundant security . A third Promise ( to name no more ) Non tantum est Ignis adversarios terrens & devorans si accesser●nt prop●●s , sed & murus qui & undiquaque tegit . i● Zech. 2. 5. For I , saith the Lord , will be unto her a Wall of Fire round about , and I will be the Glory in the midst of her . Here 's a wonderful Protector : A Wall of Fire is such an impregnable defence , as Enemies dare not venture thorough it : And God by his presence makes his Church Glorious : And not one of these Promises but have partly already , and shall further be accomplished in the days of the Gospel : Witness all Ages wherein the Church hath suffered Persecution , and notwithstanding Fire and Sword , the Gospel hath flourished and the Church prevailed . Those famous Waldenses , Wicklevites , Lollards , and others of later date bare Testimony to the Truth , maugre all the violent oppositions of their Adversaries . Christ is King , and will go on conquering and to conquer . Some he bends and makes them willing and obedient Subjects to his Scepter , Psal. 110. 3. Thy People shall be willing in the day of thy power , or more suitable to the Original , a people of willingness . Others Christ breaks to pieces : Psal. 2. 9. Thou shalt break them with a Rod of Iron , thou shalt dash them in pieces like a Potters Vessel . Those who yield not to Christs Government , but oppose it , shall be broken in pieces . Whatever Potentate sets himself in opposition to Christ , shall surely be broken to pieces . Christ will maintain , defend and protect his Church ; though it be a little Flock and despised by the World , yet Christ will protect them , and preserve them from the outrage and violence both of Corporal and Spiritual Enemies .

SECT. III. Concerning our Duties to Christ our King .

3. FArther yet to inlarge concerning 3. Our Duties to Christ as our King . the Kingly Office of Christ . The last particular is to inquire into our Duties . Duties are incumbent on us unto Christ as our King . Amongst many Duties which might be named , I shall only insist on two , viz. Prayer and Obedience .

1. For Prayer , we must make our addresses 1. We must pray to Christ . to Christ , and prefer our Supplications in his name . We have Promises to rely on , John 16. 23. Verily I say unto you , Whatsoever ye shall ask the Father in my name , he will give it you . With Christ we are promised all things , Rom. 8. 32. Whatever we want , we must go to Christ for ; he is a great King and able to help us ; and a High-Priest full of Bowels of Compassion , touched with the feeling of our Infirmities , Heb. 4. 15. But in an especial manner , we must pray , that the Kingdomes of Sin , Satan , and Antichrist may be utterly destroyed , and the Kingdom of Christ may be advanced . We must make it our grand Petition , That Christs Kingdom may come ( i. e. ) The Kingdom of Grace here and the Kingdom of Glory hereafter ; That Christ may Reign and Rule in our Hearts , that he may be Glorified in us and by us , and that the Kingdoms of the World may become the Kingdoms Rev. 11. 15. of the Lord and of his Christ . Christs Kingdom is an Holy Kingdom , and he Rules in Righteousness ; we should labour after Holiness , that we may be conformable unto Christs Kingdom . We must not only take Christ for a Prophet to instruct us , and a Priest to Sacrifice for us , but for a King to Reign and Rule in us .

And there 's a second Duty incumbent 2. We must Obey Christ . on us which is Obedience : As Loyal Subjects , we should be obedient and submissive to the Laws of Christ : His will is a binding Law , and his command ingageth ready and chearful Obedience . Our Consciences are at Christs command , for he is the Lord and Commander of them . As it is our duty to obey Temporal Governours ( for so we are commanded in the Word of God , and the fifth Commandment Rom. 13. 1. 1 Pet. 2. 13. 17. expresly obligeth us to obey our Superiours ) So we must above all yield obedience unto Christ . Even the greatest Earthly Governours themselves must acknowledge Christ above them : Even the greatest Powers on Earth , which will acknowledge no Earthly Power above them , yet must acknowledge themselves subordinate unto Jesus Christ , and yield Obedience and Subjection unto him . All Rule and Authority must be imployed for Christ and not against him . Wherefore the Turks which set up that gr●at Impostor Mahomet , and prefer him before Christ , and the Pope who pretends himself to be Christ's Vicar , and takes Christs Office out of his Hand , in commanding and forcing the consciences of Men , these do abominably , and highly derogate ( what in them lies ) from the Kingdom of Jesus Christ : But Christs Kingdom shall stand for ever , when Antichrist and his Kingdom shall perish .

CHAP. VII .

Representing Christ's Dignity by several Metaphors and Resemblances .

SECT. I. Christ is resembled to a Stone . — The 49th Chapter of Genesis and the 24th verse , and Isa. 28. 16. are expounded .

THere are many Scripture Metaphors Christ is resembled to a Stone . and Resemblances representing the Dignity of Christ . One Resemblance is to a Stone , for Strength , stability and solidity . Two Scriptures I shall fix on , and by the Exposition of them clear the Analogy . The first Scripture is Gen. 49. v. 24. Jacob giving the Blessing to his beloved Son Joseph , saith — But his Bow abode in Sub 〈◊〉 typo depicta est nobis imag● Christi , qui antequam emergerat Victor m●rtis & Author vitae positus 〈◊〉 . Calvin . Strength , and the Arms of his Hands were made strong by the Hands of the mighty God of Jacob , from thence is the Shepherd , the Stone of Israel . — By this Shepherd and Stone , Jacob endowed with a Prophetick Spirit , look'd with the Eye of Faith upon Christ ; for Joseph was a Type of Christ , who is the Shepherd of Israel , the Foundation Stone , and the Corner Stone of his Church . Joseph as a Shepherd fed his Father and Brethren , and was a helpful Instrument to save much People alive in the time of Famine . So Christ is the Shepherd and Preserver of his People , to provide for them and supply them . Joseph was as a Rock , or Stone for defence , as an hiding place in providing for his Father and Brethren in Egypt . So Christ is a Rock and Refuge , and Shelter unto his People : Without question , that Prophecy , of a King that shall reign in Righteousness , is to be applied to Christ , Isa. 32. 1. Jerome one of the Learnedst of all the Fathers applyeth this Prophecy to Christ , and the safety of God's People by Christ mentioned ver. 2. And a Man shall be a hiding place from the Wind , and a covert from the Tempest , as Rivers of Water in a dry place , as the Shadow of a great Rock in a weary Land . * * Quicu●que sub ejus umbraculo fuerit , sic tutus ●rit in tribulationibus & angustiis & in mundi istius tempestate , 〈◊〉 qui vent●m & turbinem fugiens , se tuto abscondit loco . Hieron . in loc.

Another Scripture ( which is more clear ) I shall mention out of Isa. 28. 16. — Therefore thus saith the Lord God , Behold I lay in Zion for a Foundation , a Stone , a tried Stone , a precious Corner Stone , a sure Foundation . These are rare excellencies of a Stone , and this Stone is laid in Zion , ( i. e. ) the Church of God . — Let 's review all these excellencies of a Stone , and it will evidently appear that they all meet in Christ in an eminent manner .

1. This Stone is laid for a Foundation . 1. A Foundation Stone . A Foundation Stone must be strong and firm , whereon the Superstructure may depend , for if the Foundation fail , the Building either sinks or falls down . Now Christ is the Foundation of our Faith . He hath founded and setled his Church , and if we rely and hold fast on Christ , we cannot miscarry . The Doctrine of the Gospel is built on Christ . Other Foundation can no Man lay , than that that is laid which is Jesus Christ , 1 Cor. 3. 11. The Foundation which will hold , is neither Gold nor Silver , Hay nor Stubble , no Merits , no devised Will-Worship , these are rotten Foundations , and will fail . But the Foundation which will hold , is that of the Apostles and Prophets , Jesus Christ himself being the chief Corner Stone , Eph. 2. 20.

2. This Stone is a tryed Stone . Some 2. A Tried Stone . Stones are tryed and they moulder and are unfit for a Building ; but Christ is every way tried , by Buffeting , Scourgings , Crucifixion , and by the highest Malice that Men or Devils could put forth against him . Many try their Armour before they venture into Battel , whether it be Shot-proof . Now Christ is Bullet proof ( as we say ) and Armour of Proof , the whole Quiver of God's Arrows were shot against him , and yet he endured it , and came off Conqueror .

3. This Stone is a precious Stone : So 3. A precious Stone . Christ is precious in himself . He is the Pearl of Price , and Plant of Renown , the chiefest of ten thousands . Christ is precious in the estimation of the Father , he is the beloved Son , the brightness of the Father's Glory , the express Image of his Heb. 1. 3. Person . And he is precious in the account of all true Believers ; they know how to value him , they admire his Beauty , and are ravished with his Love . They have interest in the Blood of Christ , and this is more precious than Millions of Worlds . If the Soul be precious ( as we all acknowledg ) how much more must he be precious who redeems the Soul ? and Christ alone is the Redeemer of the Soul .

4. This Stone is a Corner Stone . Other 4. A Corner Stone . Stones are knit and cemented to the Corner Stone ; so all true Believers are cemented in one Body and knit to Christ their Head : He is the Corner Stone , and the Head of the Corner . 'T is true that the Builders rejected this Stone . The Jews reviled , persecuted and crucified Christ ; yet he is the Person of whom the Prophecy ( Psal. 118. 22. ) was fulfilled . And so the Apostle expounds that Prophecy in his Sermon , Acts 4. 11. This is the Stone which was set at nought of you Builders , which is become the Head of the Corner .

5. This is a sure Foundation Stone . 5. A sure Foundation . Stones may and are oftentimes laid for a Foundation , but they are not firm and stable , and no ways able to support the Building ; but Christ is a sure , firm and strong Foundation . To build on this Foundation , there 's Strength and Security .

I might further add , 6. That ( which 6. A living Stone . is beyond humane Sence ) Christ is a living Stone : And yet it is evident from the Word of God , 1 Pet. 2. 4 , 5. To whom coming as unto a living Stone , disallowed indeed of Men , but chosen of God , and precious . — Ye also as lively Stones are built up a Spiritual House . Now Christ is a living Stone , and he communicates Life unto his Members , and by vertue of his Life , they live . The Dead were raised by the Voice of Christ , and those that are dead in Trespasses and Sins , are quickned by Christ , Eph. 2. 1. Dry Bones take Flesh and Sinews , and become an Army , when the Spirit breaths Life into them ; so the Ezek. 37. dead , sleepy , drowsy , never so unlikely in the Eye of Man , may be quickned by the Life of . Christ . But this comparison I need inlarge no farther .

SECT. II. Shewing that Christ is resembled to a Fountain .

A Second Resemblance of Christ is to a Fountain . There are choise Words spoken by the Church ( as is conceived ) resigning all the praise of Beauty and Dignity unto Christ , who gave it to her . The Words are Cant. 4. 15. * * Significat populum hunc habuisse foecunditatem & copiam donorum spiritualium . Clarius . A Fountain of Gardens , a Well of Living Waters , and Streams from Lebanon . Gardens that are of the greatest Note , have Fountains to water them : Standing Pools are not valued , here 's mention made of Streams and Living Waters , and these Streams come from Lebanon . The Head of the Streams of Jordan , riseth from Lebanon , and makes the Land exceeding fruitful : So do the Rivers of Grace , and the Wells of Salvation , which flow from Jesus Christ , make glad with her Streams and refresh the City of God .

But the place which I shall chiefly insist upon is Zech. 13. 1. In that Day there shall be a Fountain opened to the House of David , and to the Inhabitants of Jerusalem , for Sin and for Vncleanness . The Exposition of this Text will abundantly conduce to the proof of this Assertion , That Christ is a Fountain . It 's said , In that day , ( i. e. ) After they had mourned , and been affected with Godly Sorrow for Sin ; This is evident from Zech. 12. 10 , 11. They shall look upon me whom they have pierced , and they shall mourn for him , as one mourneth for his only Son , and shall be in bitterness for him , as one that is in bitterness for his First-Born . And to express the greatness of the Sorrow , it 's said , ver. 11. In that day there shall be a great mourning in Jerusalem , as the mourning of Hadadrimmon in the Valley of Megiddo . Which mourning , for the greatness of it becomes a Proverb , and it was for the Death of that rare King Josiah . Now observe , after that mourning , Christ is promised , and he is called a Fountain opened . There are Multitudes , for whom Christ would not pray nor wash . To these he may be said , to be a Spring Cant. 4. 12. shut up , a Fountain sealed . But to the House of David and the Inhabitants of Jerusalem , ( i. e. ) his own Children by Grace and Adoption , those whom Christ loveth and washeth , to them he is a Fountain opened , and he purgeth them from Sin , and from Uncleanness . — In a Fountain are considerable ,

1. That there 's a confluence of Waters . Fountain● are not drawn dry . Christ is a Fountain of Waters , his Blood can never be drawn dry . Christ compares himself to a Well of Water , Joh. 4. 14. springing up to Eternal Life . In Christ is plenty of Grace , riches of Mercy , abundant effusion of his Spirit . Now to repair to a Cistern and forsake a Fountain , O! what madness and Folly is it ? Of this the Lord complain● ▪ Jer. 2. 13. For my People have committed two Evils : They have forsaken me , the Fountain of Living Waters , and he●ed them out Cisterns , broken Cisterns that ●●n hold no Water .

2. The Waters of a Fountain are living Waters . Waters in Ponds and Ditches are dead Waters , noisom and muddy ; Garbidge is thrown in them , and makes them unwholsom and infectious . But a Fountain will not keep any noisom thing , but purgeth it away . Christ is this Fountain of living Waters , He is the gift of God , and his Promise is to give Living Waters . And as Living Waters run and communicate themselves , from the Spring-Head to the Streams : So Christ the Spring-Head , communicates Waters to the Streams . He , as the Head , hath influence upon all his Members . More I would prosecute this Comparison , but that I have prevented my self , by handling this Argument upon Zech. 13. 1. published in print .

SECT. III. Christ is compared to a Tree .

THe Tree of Life in Paradise was a Type of Christ . Joseph in his great Sufferings was a Type of Christ , and he is said to be a fruitful Bough by a Well , Gen. 49. 22. Trees grow best by the Rivers side , and so become more fruitful . Of all Trees , these most properly resemble Christ .

1. Christ is compared to an Apple-Tree , Cant. 2. 3. As the Apple-Tree among the Trees of the Wood , so is my Beloved among the Sons , I sat down under his Shadow with great delight , and his Fruit was sweet to my Tast . From this Scripture many Learned Authors infer that the Church sets forth the Excellency of Christ by the Similitude of an Apple-Tree .

1. We are to consider the benefit of the 1. Consider the Shadow of an Apple-Tree . Libens sub ejus umbra versor , in illo ab aestu persecutionis , afflictionis , vitiorum , & omnis denique infirmitatis aut molestiae refrigerium quaerens , ad eum confugiens , & me ut in tutissimum asylum recipiens . Merc. in Cant. 2. 13. Shadow of an Apple-Tree . The Shadow keeps off Heat and Storms , so Christ is a Shadow for refreshing and comforting against the heat of Persecution . Christ is compared to the Shadow of a great Rock in Isai. 32 , 2. Isai. 25. 4. Isai. 4. 6. a weary Land , he is a Shadow from the Heat , likewise he is a Shadow for a Tabernacle in the day time from the heat , and for a place of refuge , and for a covert from Storm and Rain : So that whatever Persecutions and Sicut Tent●rii tegmen defendebat olim Israelitas ● S●le , Vento , & pluvia ; sic nunc hos Deus tutos praestabit . Gro● . Troubles may befal us , let us make sure of our Interest in Christ , and we shall be safe .

2. The Fruit of an Apple-Tree is pleasant 2. The Fruit of an Apple-Tree is pleasant to the Tast . Ps. 34. 8. to the Tast , it 's a wholesome and delightsome Fruit : The Palate relisheth it well . Much more is Christ delightful to the Spiritual Palate of a True Believer . The Psalmist calls upon us * * Mon●t●●●● verb● g●standi , nos in hac vstâ illam bonit at em De● exp●riri tantùm ex parte , non enim dicit Implemini sed Gustate . G●stus quidem nobis praebetur in hac vita , non plena fruitio . Mollerus in Loc. to Tast and see that the Lord is good . Blessed is the Man that trusteth in him : To taste Christ in an Ordinance , how delightsome is this to a True Believer !

3. The Apple affordeth more variety of 3. The Apple-Tree affords ▪ variety of Frui● . Fruit than any other Tree . No Fruit-Tree hath so many kinds of Fruits as an Apple-Tree hath , it is difficult for any to reckon up the several kinds of Apples of different Tast : So Christ excelleth in variety of Graces which he bestoweth on his Church ▪

2. Christ is compared to a Vine ; John 2. Christ is compar'd to a Vine . 15. 1. I am the true Vine , and my Father is the Husbandman . Of all Trees none more fruitful than a Vine : No Tree hath a more succulent Root full of Sap and Juice , communicating it to the Branches . We read of the Fruit of Canaan , which the Spies brought by way of Tryal or earnest of more to be received : One cluster of Grapes cut down at the Brook Eshcol was a Burthen Numb. 13. 23. sufficient for two Men to carry : Between Christ and the Vine there are these Resemblances .

1. A Vine is the Root , Foundation , and 1. A Vine is the Root , Foundation and Support of all the Branches . support of all the Branches , insomuch that as soon as a Branch is cut off , it receives no more nourishment : so Christ is the Foundation and Support of his Church : The Church cannot thrive unless it receive influence from Jesus Christ . Christ is the Foundation of all Foundations , and if any Foundation be laid besides Christ , it will fall and be utterly ruined .

2. A Vine is exceeding nourishing . 2. A Vine is nourishing . Wine makes the Heart glad , and refresheth the Spirits , and comforts the Weary and Afflicted : So Christ abundantly refresheth and comforts his Children . His Consolations are abundantly sufficient for them .

3. The Vine communicates Juice and 3. The Vine communicates Juice and Nourishment unto the Branches . Joh. 1. 16. nourishment unto the Branches ; so Christ communicates his vertues to his People . In Christ there is a fulness , Col. 1. 19. and there is a Derivation from the Root to the Branches : Of his fulness we receive Grace for Grace .

A 3d. Tree whereto Christ is compared 3. Christ is compar'd to a Medicinal Tree . is a Medicinal healing Tree , a none-such and unparallel'd for its excellent virtues , Rev. 22. 2. It 's the Tree of Life which bears twelve manner of Fruits , and yielded her Fruit every Month , and the leaves of the Tree were for the healing of the Nations . Such a Tree as this was Prophesyed of , Ezek. 47. 12. and the Fruit thereof shall be Meat , and the Leaf thereof for Medicine . Now who is the Healer of Soul and Body but Jesus Christ ? The Word of God is our Souls Physick , but Jesus Christ is the Physician , who prescribes the Physick : And Christs Spirit accompanying his Word , makes it effectual . The twelve manner of Fruits mentioned in the forecited place , Rev. 22. 2. shews variety of comforts , and plenty . And as Leaves laid on Wounds , conduce to the healing of them : So in all the Ordinances of God ( when Gods Spirit sanctifieth them ) there 's a healing vertue ; not as if they healed by their own Power , but by the Power of Christ working effectually upon them .

I might add further comparisons , but I conceive there 's no necessity to make farther Inlargements in so clear a point .

CHAP. VIII .

Concerning Christs Purchases of Justification , Sanctification , and Glorification .

SECT. I. Of Justification by Christ .

FUrther to represent the excellency of Sect. 1. Of Justification by Christ . Christ , we are to consider his threefold purchase , viz. Of Justification , Sanctification and Glorification for all true Believers .

In order we begin with the Purchase of Justification .

And herein we are to consider that we are not to treat of any legal Justification by works , so no Man can be justified , for we have all sinned : None but Christ ( who was and is God and Man United in one Person ) could keep the Covenant of works : but we are to treat only of Evangelical Justification , which consists in the imputation of Christs Righteousness .

In handling of this Justification we are to consider ,

Quid Nominis , and Quid Rei , ( i. e. ) The Name and the Thing .

1. For the Quid Nominis . The Greeks 1. For the Name of Justification . express it by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Terms are Forensical , opposite to Condemnation . The Metaphor of Justification is taken from a Judge , who absolves the Prisoner at the Bar , when a Pardon is brought from the King : So though we are Condemned by the Law , at the Bar of Divine Justice , yet we are justified and acquitted by the imputation of Christs Righteousness . We read in Scripture of being Justified before God , Rom. 2. 13. and of being made Righteous , Rom. 5. 19. and of imputing Righteousness , Rom. 4. 3. and of being accounted Blessed , who have Righteousness imputed , and Sins remitted , Rom. 4. 6 , 7.

All these are Synonymous Expressions , and serve for the farther Explication of the Doctrine of Justification . From the Quid Nominis let 's come to the Quid Rei , and inquire concerning the thing it self or nature of Justification . 2. Consider the thing it self or nature of Justification .

The Article of Justification was so highly valued by Luther , that his thoughts Night and Day ran upon it : This indeed is the Foundation of all our Comfort , and all our strength lies in the Doctrine of Justification by free Grace . In corde meo regnat iste unus Articulus , in qu● fiuunt ref●●untque m●ae cogitationes theologi●● ▪ die n●cteque . Luth.

Instead of giving Definitions of Justification ( because they are many ) I will make a farther Inquiry into the causes of Justification , and the Properties or rather Singularities , which appertain there ▪ unto .

1. Let 's consider the causes of Justification : 1. Consider the Causes of Justification . The Efficient cause is God , Is. 43. 25. The impulsive moving cause is the Mercy of God , Eph. 2. 2. The Material cause is the effusion of Christs Pretio●s Blood : The formal cause is the imputation of Christs Righteousness : The Instrumental cause is Faith . But considering every Instrumental cause is to be reduced to it's efficient cause , from whence it proceeds , I shall distinguish * * Non 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ut qualitas propriè aut ●otus acti● v●l passi● aut opus aliquod bonum & eximii pretii , quasi ips● sit justitia aut ejus pars , aut etiam justitiae loco ex censu & aestimatione Dei ; sed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , n●mpe ut modus , medium & Instrumentum ceu oculus & manus qua Christi ejusque Justitiae participes red●●mur , adeoque relative ad objectum Jesum ipsius justitiae & pr●●●ss●●●is gratiae . Purions Theol. Synops . with a Learned Author , that we are not Justified by Faith primarily in a proper sence , as a Quality , but secondarily as a means and instrument , as an Eye to see , and as an Hand to lay hold on Christ . Lastly the final cause of Justification is either in respect of God , and so it is his Glory , for all things must be done to the Glory of God ; or as in respect of our selves , and so it 's our Salvation .

2. Now let 's consider the Properties or 2. Consider the Properties or Singularities of Justification . 1. Justification is an Act of free Grace . rather the Singularities of Justification .

1. Justification is an Act of free Grace . No Intuition of merits ; no concurrence of Good Works moved God to set his Heart upon any . How free this Act of Justification is , we may read , Rom. 3. 24 ▪ Being justified freely by his Grace through the Redemption that is in Jesus Christ : The Word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 freely : nothing that we can do of our best works merits any favour at the Hand of God . For when we were in our blood in a most loathsome forlorn condition , he said Live , that was a time of Qui docet in opera confidere , is neg●t merit● Christi sufficere . Aug. Love . So then here 's not the least ground to trust in our works : That were to derogate from Christ's righteousness . Can any thing be freer than free-gift ? The Justification of a Sinner springs from free Grace , free Love , and Mercy . Faith is the instrumental , but not efficient cause of Justification ; neither can the bare 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Credere , the Act without the Object Justifie . Christ is he that justifieth . Faith is the Hand to lay hold on Christ : Neither is Faith the Hand of a Work-Man , that earns his Wages , but the Hand of a Beggar that receives all of Favour and Mercy .

2. Justification by Faith consists in the 2. Justification consists in the Remission of Sins . Remission of Sins , and non-imputation of Transgressions , Ps. 31. 1 , 2. Blessed is he whose Transgression is forgiven , and whose Sin is covered ; Blessed is the Man to whom the Lord imputeth not Iniquity . Likewise the Apostle declares how the great work of Reconciliation was transacted , 2 Cor. 5. 19. Not imputing their Trespasses unto them . It 's true , that the best of Gods Children have their Failings : For in many things we offend all , and he that is without Sin . let him cast the first Stone , and it will recoil upon himself that casts it : But Gods Children are humbled for Sin , they water Psal. 6. 6. their Couches ( as David did ) with their Tears . They sigh with Ezekiel to the Ezek. 2● . 6. Jer. 31. 19. breaking of their Loins , with Ephraim they smite upon their Thighs . Sin is their Sorrow , Grief and Burthen , wherefore they are by Christ call'd unto Repentance , and Christ imputes their Sins not unto themselves , but unto himself : They indeed are the Principal Debtors , but Christ hath made himself liable to pay their Debts , and make full satisfaction , because he hath become surety for them unto the Father .

3. Justification consists in the Imputation 3. Justification consists in the imputation of Christs Righteousness . of Christs Righteousness , 2 Cor. 5. 21. We are made the Righteousness of God in him . Of Unrighteous we are made Righteous , of Ungodly we are made Godly : And though we are Ungodly Christ justifieth us , for he doth not find us good , but he makes us so . Now this Righteousness of Christ is altogether a Righteousness without us , not depending on any inherent Righteousness , nor any work in us : But it 's free , and Gratuitous , without any Praevision or Intuition of Grace in the Person to be justified . St. Bernard Assignata est homi● justitia ●lien● , qui● car●it su● Justitia . Bern. Ep. 190. fully expresseth it saying , that anothers Righteousness is assign'd to Man , because he wants a Righteousness of his own . Hence our Works and Services ( though Failings in themselves ) are accepted Righteous by imputation of Christs ▪ Righteousness . How miserable would our condition be , if our Services were no better offer'd to God than they come from us ! But Christ mends our Services in the carriage by offering them to the Father in his own Name and Mediation , so that though our Duties be raw , weak , and imperfect , yet Christ makes them perfect by the imputation of his own Righteousness , and so they obtain acceptance with the Father .

4. Justification brings forth choice and 4. Justification brings forth choice and excellent Fruits . excellent Fruits , as we may read Rom. 5. 1 , 2 , 3. All those choice Fruits grow on that Tree of Justification . Faith is the Mother-Grace there mentioned . Peace , and Access unto the Throne of Grace , Joy , Hope , Glorying in Tribulation are the Daughters or the Fruit which grow on this Tree . Wherefore though Faith only Justifies , yet Faith is not alone when it Justifieth : For it is accompanied with a Goodly Train of Graces . Though Faith Justifieth the Person , yet Works Justifie the Faith , or declare the Faith to be true . Faith works by Love and purifies the Heart ; Gal. 5. 6. Act. 15. 9. and it 's the Apostles charge , Tit. 3. 8. This * Hujus fid●i charit●● non est forma , sed fr●ctus , & p●nit●●ti● est justificati conditi● non causa justificationis : fid●s 〈◊〉 qu● justificat , non quae justificat est sine operibus , & sola dicitur in isto munere non solitaria respectu comitatus aliarum virtutum . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , non 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Per , non propter fidem Justi decla●●●r , & per 〈◊〉〈◊〉 ●ic●t 〈◊〉〈◊〉 . Prideaux , Manuductio ad Theologia● . is a faithful saying , and these things I will that thou affirm constantly that they which have Believed in God might be careful to maintain good Works . A Learned Professor very dextrous in stating of Controversies concludes thus , Love is not the form but the Fruit , and Repentance is the Condition of him that is Justified , not the cause of Justification , &c. This then is the Purchase of Christ who imputes his perfect Righteousness to his Members , and their Sins to himself ; and this Justification is active whereby Christ fulfilled the whole Law , and passive whereby Christ became obedient unto Death even the Death of the Cross .

SECT. II. Of Sanctification by the Spirit of Christ .

A Second Purchase of Christ is Sanctification . 2. Purchase of Christ , Sanctification ●● the Spirit . For whom Christ justifies by his Grace , those he Sanctifies by his Spirit . In order of Nature Justification may be conceived to preceed Sanctification , because Justification is the Root or Mother Grace . The Works of Sanctification are the Fruit proceeding from it , yet in order of time they are simultaneous . Those who are purged from the guilt of Sin , labour to be purged from the filth of Sin . It 's a good Character to be as solicitous and desirous for Mercy to sanctify , renew and purify , as for Mercy to pardon us . Wherefore Sincerity is an undoubted evidence of a justified Condition , Psal. 32. 2. It 's an infallible sign of Justification , In whose Spirit there is no Guile . In handling of the Doctrine of Sanctification , we are to consider these ensuing Particulars , which may serve as so many strong Arguments to perswade , or as so many Motives to stir us up to the practice of Holiness .

The first Motive is drawn from Election , Motive 1. We are elected unto Holiness . we are elected unto Holiness , Eph. 1. 4. According as he hath chosen us in him before the Foundation of the World , that we should be holy and without blame before him in love . Election doth not give the least licentious Liberty , but engageth us unto Holiness . Observe the Words now cited , It is not said that we should live as we list , Non eliguntur Paulus & qui ei similes sunt , quia ●rant sancti & immaculati , sed eliguntur & praedestina●tur , ut in sequenti vita per ●pera atque virtutes sancti & imm●cula●i fia●t . Hieron . in ●ph. 1. 4. but that we should be holy .

Neither is it said that we are elected for any Holiness foreseen . Election and effectual Calling go together , and to be assured of our Election , we must make sure of our effectual Calling , 2 Pet. 1. 10. Calling is put before Election in the situation of the Words , and in respect of our Duty incumbent on us . Wherefore ( saith the Apostle ) the rather Brethren give diligence to make your Calling and Election sure . Now if we ask why doth Christ purchase Sanctification for us ? The Answer is , because he loved us . His Love moved him to wash and put such Royal Dignities upon his Children . Rev. 1. 5 , 6. Vnto him that loved us and washed us from our Sins in his own Blood , and hath made us Kings and Priests unto God and to his Father . This Election was before the Foundation of the World was laid , 2 Thess. 2. 13. God hath * Primum dixit sanctificationem spiritus , ut ●ste●deret quod nequaquam ad fidem venissemus , nisi ipsa gratia Spiritus Sancti d●●isset . O●cum . Quomodo eos separavit Deus sanctificando eos per Spiritum , & quomodo pervenitur ad illum Spiritum per fidem habitam Evangeli● . Grot. from the beginning chosen you to Salvation , through sanctification of the Spirit , and belief of the Truth . Wherefore the Apostle calls the Saints Elect , and that according to the fore-knowledg of God the Father , through Sanctification of the Spirit unto Obedience . Those that are elected unto Glory are elected unto Holiness : No Holiness , no Happiness .

A second Motive is drawn from Creation , Motive 2. We are created unto Holiness . we are created unto Holiness . All the Members of our Bodies , and all the Faculties of our Soul should be employed for holy uses to serve God . External and Internal Purity are required , 2 Cor. 7. 1. Let us cleanse our selves from filthiness of the Flesh and of the Spirit . The Heart must Jam. 4. ● . be purified and the hands cleansed ; the Tongue must minister Grace to the Hearer : Holiness must sit upon the Lips , Heart , and Life . To this purpose were we created , Eph. 2. 10. We are his workmanship , created in Christ Jesus unto good Works , which God hath before ordained that we should walk therein . Good works are ( as a Father saith ) The way to the Kingdom , Via ad Regnum , non causa r●g●●●di . Bern. not the cause of reigning there . We may not , we dare not trust to our own Merits , and expect to be justified by our own Works , yet we must perform them in Obedience to God's Command , in Testimony of our Duty and Thankfulness . They are necessary necessitate praecepti , non necessitate causae . Wherefore let us seriously reflect upon our Creation , and consider that we are ingaged thereby to Holiness of Life . The frequent remembrance of our Creation , should excite us unto the practice of Holiness .

3. Let 's consider our Redemption , and Motive 3. We are redeemed unto Holiness . this was purchased at the dearest rate , even the purchase of Blood , and that not of an ordinary Blood , but of Royal Blood , and more than that , it was the Blood of God , Acts 20. 28. ( So we must understand it by a communication of Idioms . ) To this purpose hath Christ redeemed us out of the Hands of our Enemies , that we might Luke 1. 74 , 75. serve him without fear in Holiness and Righteousness before him all the days of our Life . Christ did not redeem ●● that we might live to our selves , or as we list , but ( as the Apostle expresseth it ) Christ gave himself for his Church , that he might Eph. 5. 26 , 27. sanctify it and cleanse it with the washing of Water by the Word , that he might present it to himself a glorious Church , not having spot or wrinkle , or any such thing , but that it should be holy and without blemish . Whosoever then hath an Interest in the Blood of Christ , is sanctified by the Spirit of Christ , He is redeemed from his vain Conversation ; 1 Pet. 1. 18. 2 Cor. 5. 17. Eph. 4. 23. He is a new Creature ; He is renewed in the Spirit of his Mind : The Image of Christ is imprinted in him , and that consists in Righteousness and Holiness . Eph. 4. 24.

SECT. III. Of Glorification .

SAnctification is here begun in this Sect. 3. Glorification is th● Purchase of Christ . Life , and it must receive daily Augmentations , till it be consummated in Glory . Now Glorification is Christ's Purchase . The Kingdom of Heaven , the Crown of Glory , the price of our high C●lling , Abrahams Bosom , the purchased Possession , the lot of the Saints in Life , an Inheritance immortal , undefiled , which fadeth not away , reserved in Heaven for us ; all these are synonymous Expressions to set forth the State of Glory , and all these are the Purchase of Christ . Glorification is one of the Links , even the highest of them in that Golden Chain , Rom. 8. 30. Whom he did predestinate , them he also called : and whom he called , them he also justified : and whom he justified , them he also glorified . Christ himself is in Glory , and he the Head , would have Glory put upon all his Members . Christ is in all the Saints the Hope of Glory . The Salvation which is Col. 1. 27. 2 Tim. 2. 10. Cum ibi erimus ubi ipse est , tum quidem eum perfecte & coram videbimus , c●m autem videbimus ●um sicut ●st , tum plene perfecteque ●psi glorificabimur : ●am si fides nos glorificat ex parte , hoc est dum ●um quasi eminus intu●mur , profecto aspectus nos pl●●● perfecteque glorificabit . Rolloc . in Christ Jesus is with eternal Glory ; and this is Christ's grand Petition unto his Father , John 17. 24. Father , I will that they also whom thou hast given me , be with me where I am , that they may behold my Glory which thou hast given me : for thou lovedst me before the Foundation of the World . Christ is gone before to prepare a place for his Children : He sits at the right hand of the Father in Glory , and hath purchased Glory for all his Members . Hence the Apostle assuredly concludes in his own Name , and in the Name of all true Believers , Col. 3. 4. When Christ who is our Life shall appear , then shall ye also appear with him in Glory . And there shall not only be Glory put upon the Bodies , but also upon the Souls of the Saints , Phil. 3. 21. Who shall change our Here then is a notable comfort for all God's Children that not only our Souls after this Life shall go unto God that gave them , but our Bodies likewise in the last day shall be raised up again and made like unto Christ his glorious Body , that our Souls and Bodies being united together : We may live for ever with him in his Kingdom of Glory . Dr. Ayry , on Phil. 3. 21. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , i. e. Excellentissimè gravem gloriam , Hic Hebraeo more per verbum geminans Apost●lu● summam quandam excellentiam indicavit . Grot. vile Bodies that it may be fashioned like unto his glorious Body , according to the working whereby he is able even to subdue all things unto himself . Whatsoever Sufferings we meet withal they are not to be compared to future Glory . There 's a Superlative above a Superlative , mentioned beyond the capacity of our Language to express to the full , 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 .

Thus I have endeavoured to represent A brief recapitulation of the Premises . the Excellency and Dignity of Christ , and have endeavoured to make good this Assertion , That Christ is of inestimable Dignity : This I have handled in five Particulars .

1. By reckoning up several Names of Honour and Dignity appropriated unto Christ .

2. By unfolding the Grand Mystery of the Divine and Human Nature of Christ , hypostatically united in one Person .

3. By representing the unvaluable worth of those threefold Offices of Christ , viz. Sacerdotal , Prophetical , and Regal .

4. By setting down several Metaphors applyed to Christ .

5. By considering those great Purchases that Christ hath made for his People , viz. of Information , Sanctification and Glorification .

Now then follows the practical Improvement of this Doctrine which shall be in Uses , viz. Information , Reproof , Examination , and Exhortation , Direction , and Consolation .

CHAP. IX .

Containing two Vses , viz. 1. An Vse of Information . 2. An Vse of Reproof .

SECT. I. From Examples .

WE should all be exhorted and persuaded Use 1 For Information ▪ to account Christ precious , even the chiefest of ten thousands ; our Treasure , Refuge , our Honour , our All , and infinitely more worth than all . Review seriously those five Heads before handled , and it will evidently appear , what strength of Reason there is to persuade us all to set upon Christ a greater valuation than upon all the Kingdoms of the World and Glory of them . To what hath been said already , I shall add for a close some Uses , viz. for Information , Reproof , Examination , and Exhortation , Direction , and Consolation .

I. For Information and that in two particulars .

1. That Christ is thus precious is proved by Examples of true Believers .

2. Upon what Grounds and Arguments the Truth may be evidenced .

1. That Christ is thus precious , is proved 1. That Christ is precious is proved by Examples . by Examples . We tread not in unbeaten Paths . Abraham accounted Christ precious , having seen him by the Eye of Faith : Wherefore Christ tells the Jews , your Father Abraham rejoiced to see my day , Joh. 8. 56. Dies Domini nihil aliud significat quam ipsius adventum in earnem , vidi● enim eum eminus ; Abraham fidei nimirum oculis , ut declaratur . Heb. 11. 13. B●za . and he saw it and was glad . Abraham was dead many hundred years before , but by the Eye of Faith he saw Christ's Incarnation and rejoyced therein . David likewise highly valued Christ , insomuch as he penn'd many Psalms concerning Christ . And in particular David calls Christ his Lord , Psal. 110. v. 1. The Lord said unto my Lord , sit thou at my right hand , till I make thy Enemies thy Footstool . The Prophet Isaiah foretells of Christ's Sufferings , and how he was debased , yet withal he tells us of his great Dignity , Isa. 53. 12. Therefore will I devide him a portion with the Great , and he shall devide the spoil with the Strong : and what a great esteem the Prophet Jeremiah had of Christ may appear from Jer. 23. 5 , 6. Behold the days come saith the Lord , that I will raise unto David a righteous Branch , and a King shall reign and prosper , and shall execute Justice in the Earth . In his days Judah shall be saved , and Israel shall dwell safely , and this is his Name whereby he shall be called , the Lord our Righteousness . The Prophet speaks in his own Name , and in the Name of the Church , that whatsoever befel him , even the greatest Losses , and Crosses , Disapointments , and Vexations , yet his Saviour was the joy and rejoicing of his Soul , Hab , 3. 17 , 18. Although the Fig-tree shall not blossom , neither shall Fruit be in the Vines , the labour of the Olives shall fail , and the Field shall yeild no Meat , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Vers. Graec. 70 Flock shall be cut off from the Fold , and there shall be no Heard in the Stall , yet I will rejoice in the Lord , and I will joy in the God of my Salvation . The seventy render it , I will rejoice in the Lord in God my Saviour .

I might further instance in the noble Army of Martyrs , who set such an high price upon Christ , as they parted with their Goods joyfully , and laid down their Lives for the Testimony of the Gospel . I shall only mention Moses and Paul ; Moses though learned and highly esteemed of in Pharaoh's Court , though it is said , he was mighty in Words and Deeds , Acts 7. 22. yet in the confluence of his Honours , he preferred Christ infinitely before all , Heb. 11. 26. Esteeming the reproach of Christ , greater Riches than the Treasures in Egypt , for he had respect unto the recompence of Reward ▪ Moses preferred afflicted Godliness before prosperous Wickedness , and a Crown of Thorns with Christ before a Crown of Gold without him . To Moses I will add St. Paul : O! how did he value Christ at a price above superlative . He though a great Schollar more skill'd in Tongues than all the Apostles , bred up at the Feet of Gamaliel , an Hebrew of the Hebrews ( that is an Hebrew both by the Father and Mother ( and circumcised the eighth day , as touching the Law a Pharisee , yet Christ he infinitely prized above all : See his zealous Protestation at Corinth ( which was so learned a place as was by the Orator called Oculus Graeciae the Eye of Greece , yet he upon deliberate thoughts determines , 1 Cor. 2. 2. For I determined to know nothing amongst you , save Jesus Excellentia cognitionis Christi in quo thesauri sunt sapientiae ac scientiae Dei tanti erit huic Apostolo , ut non m●do Judaismum sed & quicquid eximium est uspiam in C●l● , & in Terra propter h●nc nihil fuerit , imo d●●ni loco duceret . Musc. Christ and him crucified . And see how absolutely he declares his Judgment , Phil. 3. 7 , 8. But what things were gain to me , those I accounted loss for Christ , yea doubtless and I count all things but loss for the excellency of the knowledg of Christ Jesus my Lord , for whom I have suffered the loss of all things and do count them but Dung , that I may win Christ . So great was his zeal for Christ , that he protested that he was not only ready to be bound , but to dye at Jerusalem , for Act. 21. 13. the Name of the Lord Jesus . Thus we see how the Saints accounted Christ precious .

SECT. II. Evidencing by Arguments why Christ should Why Christ should be thus accounted pretious . be Pretious in our Estimation .

IN the next place to confirm the truth by Arguments .

The Question will be propounded what Grounds and Reasons is there , why we should set such an infinite value on Christ .

For Answer there are two sorts of Reasons , or Arguments .

1. Drawn from Christ .

2. From true Believers .

1 , If we consider that Christ is the Eternal 1. Reason ▪ drawn from Christ . Son of God , the Mediatour of the New Covenant our Advocate , and Redeemer there 's all the reason why we should price and esteem and account him Pretious and Honourable . But I'●e instance in particulars , concerning the Beauty Riches , Honours , and Wisdom that is in Christ .

1. For his Beauty : Though his Visage was Marred in the days of his Flesh on Earth , 1. Christs Beauty . Is. 53. 2. and ( as the Prophet speaks ) he hath no form nor comliness , and when we shall see him , there is no Beauty , that we should desire him : Yet notwithstanding there is in Christ unparallell'd Beauty : This is Prophesi'd of Christ , Isaiah . 4. 2. In that day shall the Branch of the Lord be Beautiful . Christs People shall attend willingly upon his service in the Beauties of Holiness . Psal. 110. Bp. Reynold's on Psal. 110. v. 3 , ● , 6 , 8. Edit. ult. 3. That ( as an eminently Learned Divine observes ) from the Word , willing , or of willingness , notes the Ground or Inducement of their great Devotion and Subjection unto Christs Kingdom that as the People came up in Troops to the Lords House , which was the Beauty of Holiness , or as Men do flock together to the sight of some honourable and stately Solemnity , so Christs People by the Beauty of his Banners , shall be allur'd to be gatherd unto him and fly in Multitudes as Doves unto their Windows . How amiable was Christ in the estimation of the Spouse , in so much that she prized him the chiefest of Ten Thousands ? And Christ prized her Cant. 5. 10 , 16. Cant. 4. 12. for the Beauty of Holiness , which he put upon her the fairest among Women . Christs Beauty allures and ravisheth the Spouse ; In what variety of expressions doth she set it forth . Cant. 5. 11 , 12. His Head is as the most fine Gold , his Locks are bushy and black as a Raven , his Eyes are as the Eyes of Doves by the Rivers of Waters washed with Milk and fitly set , &c. All these Expressions declare the singular Beauty that is in Christ . And wherein confists Christs Beauty but in his Holiness ? Holiness is a thing altogether Glorious , and Beautiful . Christ is a Holy High Priest harmless , and Heb. 7. 26. undefiled separate from Sinners . Christ is altogether lovely , the desire of all Nations . Hag. 2. 7. The Word of Christ is a Holy Word , for we are clean through the Word . The Holy Joh. 15. 3. Oyl , with which all the Vessels of the Sanctuary were to be Consecrated , was a Exod. 30. 23. Type of the Spirit of Christ , which sanctifies and makes us Kings and Priests unto God : So then this Beauty of Holiness which is in Christ should infinitly inhance our valuation of him .

2. Consider Christs Riches , and these 2. Christs Riches . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 are unsearchable . Eph. 3. 8. The Vnsearchable Riches of Christ : And these are Riches of his Grace , Eph. 1. 7. And the Riches of the Glory of his Inheritance in the Saints . There are four Singularities in the Riches of Christ , which cannot be appropriated to any Riches under the Sun besides .

1. The Riches of Christ are solid and 1. Solid Riches . substantial , of great weight and worth , whereas the Riches of the World are things that are not . They are upon the Wing : For Riches make themselves Wings , they fly Prov. 23. 5. away as an Eagle towards Heaven : The things of this World they are not Bread , and the Prophet expostulates , Isai. 55. 2. Wherefore do ye spend Money , for that which is not Bread : ( i. e. ) We should not anxiously and carkingly busy our selves about earthly things , for they are not solid , but there 's Vanity pronunced upon them all by Solomons Verdict , Eccles. 2. 11. There 's a vast difference between Real R●s , humanae cinis ; pulvis , fu●●s , umbra , folia cadentia , flos , somnium , fabulae , ventus , aer , penna mobilis , unda decurrens , et s●quid illis infertus . Chysost in Epist. ad Heb. Hom. 9. Food , and Imaginary Food , between Solid Meat and Painted Meat , and as vast a difference therein between the Riches of Christ , and the Riches of the present World . That 's then the best sort of Riches which is convey'd by Wisdom , Prov. 8. 21. That I may cause these that love me , to inherit substance , and I will fill their Treasures .

2. The Riches of Christ are invaluable . 2. Invaluable Riches . We often put too high a price on earthly things , but we can never enough prize the Riches of Christ , it 's a common Proverb , Deus et Coelum non patiuntur Hyperbolen . Wherefore all must be forgon for Christ and his Riches : All the Treasures of the Judges , all the Riches of the greatest Potentates , may be valued at their own rate , but the Riches of Christ can never be enough , and sufficiently valued : Wherefore the wisest of all Merchants stands not cheapning nor dodgeing for Abatements , but parts with all for Christ . Matth. 13. 46. * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Chrysost in Loc. It s said who when he found one Pearl of great price he went and sold all that he had and bought it : He knew the great value of it , and thereupon ventur'd all for it .

3. The Riches of Christ are satisfying 3. Satisfying Riches . Riches : The desires of Covetous Men are never satisfacted . They are always a craving more ; Though their Bags may be fill'd with Gold and Silver , yet their Hearts are never satisfyed . But the Riches of Christ , his Graces , his Consolations can satisfie the Soul . Wherefore Phillip propounds the Question . Joh. 14. 8. Shew us the Father and it sufficeth us , and Moses the Man of God Prayeth . Ps. 90. 14. O satisfye us early with thy Mercy that we may rejoyce and be glad all our Dayes .

4. The Riches of Christ are Eternal 4. Eternal Riches . Riches . Oftimes Men are deprived of their Estates in this Life , even whilst they live , but when Death comes they are stript of all : And those that could ride many Miles in their own Grounds are now confind to the narrow compass of a Grave six-foot long : But the Riches of Christ last unto all Eternity , It was an excellent saying of Lewis of Bowyer , Emperour of Germany , such Goods ( saith he ) Hujusmodi comparandae sunt opes , quae cum na●fragio simul ●natent . are worth getting and owning as will not sink nor wash away , if a Ship-wrack happen , but will wade and swim out with us . The Riches of Christ will be preserv'd amidst Storms , Tempests , and Shipwracks . The Graces of the Spirit the Purchases of Christ , viz. Of Justification , Sanctification , and Glorification will abide for ever , and run Parallel with the longest line of Eternity : And thus it 's evidenced , how highly Christ is to be valued , and how pretious he is to all true Believers if we consider the Riches of Christ .

3. Let 's farther instance in the Honours 3. Christs Honours . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the Text. Ezek. 34. 19. of Christ : He is Honour it self in in the abstract , and a Plant of Renown ; and it 's our Duty to honour him , John 5. 22 , 23. The Father hath Committed all Judgment to the Son , that all Men should honour the Son , even as they Honour the Father : He that Honoureth not the Son Honoureth not the Father , that hath sent him . Christ hath Honour in himself being the Fountain of Honour and he puts Honour upon his Children : They are Honourable and Precious in his Sight . Isai. 43. 4. And he it is , that hath made them Kings and Priests Rev. 1. 5. unto God . And if he be Honourable , and his People are so in his account , hence we may infer that no Honour is like unto the Honour of a True Believer , It 's true that in this World there are distinctions of Persons , and due reverence ought to be given towards great Personages according to their Qualities ( for all Levelling Designs are plain Breaches of the 5th . Commandement . ) Yet those are most noble whom Christ ennobles with the Graces of the Spirit , these render Nobility Noble indeed . It 's the high Commendation of the Bereans . Act. 17. 11. These were more Noble 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Cùm comparatio videatur instituta non Generis ( erant enim omnes isti Judaei ) sed virtutis ac pietatis , generosiores malui interpretari quam nobiliores . Beza . than those in Thessalonica , in that they received the Word with all readiness of Mind , and searched the Scriptures daily whether those things were so . According to the Philosopher Honor est in honorante , and so is a Man more or less Honourable , as he is in the esteem of Jesus Christ . Now if there be Honour in ther Ceature , what is there in the Creator ? If there be Water in a Rivulet , what is there in the Fountain from whence it flows ? If then we price and value here on Earth Persons of Honour , preferring them before our selves ? O! how much more should we honour Christ , and prize his Ordinances , viz. His Word , Sacraments , and Sabbaths : O! How should we honour the Faithful Ministers of the Gospel , and give them that which they are worthy of ( as the Apostle saith ) 1 Tim. 5. 17. Let the Elders that Rule well be counted worthy of double Honour , especially they who labour in the Word and Doctrine .

That Christ is not only honourable but Honour it self .

4. Let 's instance in the Wisdom of Christ , and herein he appears infinitely 4. The Wisdom of Christ . precious : He is the Wisdom of the Father , the Treasurer of all Wisdom and Knowledg , for ( saith the Apostle ) In whom are hid all the Treasures of Wisdom and Knowledg . Col. 2. 3. Christ is a Counsellor , Isa. 9. 6. And such a Counsellor as is beyond all compare . Other Counsellors give Counsel for their Fees being mercenary , and according to their Reward take more or less pains for their Clients ; but Christ is a free Counsellor , he gives his Counsel freely without expectation of Reward : Other Counsellors many times betray their Trust , but Christ never doth ; for he is a most faithful Counsellor . Other Counsellors have their Errors and err in Counsel , but Christ is infallible and never errs , and all his Counsel is infallible . Other Counsellors may give good and profitable Counsel , but they cannot command Obedience thereunto , but Christ can command the Heart , and so migh●ity over-rule the Spirit of a Man , as to engage him to yeild ready and chearful Obedience unto his Commands ; Farther other Counsellors , though perhaps they may give their Counsel freely , and may give good Counsel and prevail with their Clients to follow it , yet no Counsellor will give himself and part with his Life for the good of his Client : But Christ gives himself , lays down his Life for the good of his Children , whence then must we beg Wisdom , but from Jesus Christ the great Counsellor ; and O! how precious is he for his Wisdom unto all true Believers ?

SECT. III. Containing a second Head of Reasons in respect of all true Believers .

A Second fort of Reasons and Arguments A second sort of Reasons in respect of true Believers . are drawn from true Believers . The Question is , How comes it to pass that they only account Christ precious ? I answer , they only have their Sences exercised , they only have experimented how good and how excellent Christ is , More particularly ,

1. Every true Believet hath a Spiritual 1. Every true Believer hath a Spiritual Eye . Eye , and an inlightned Judgment to discern Beauties , Riches ▪ Honours , Wisdom , Holiness , and all other Excellencies that are in Jesus Christ . A Stranger , an Alien from the Life of Christ discerneth no Beauty in a crucified Christ ; but a true Believer , who is renewed in the Spirit of his Mind , discerns Beauty in Christ ( even when he was spit upon , and crowned with Thorns and ) crucified ; he discerns the price of his Redemption , purchased by the effusion of Christ's precious Blood . A Believer beholds excellency in all the ways of Christ , even an exact pattern of Holiness , and he beholds excellency in all the Ordinances of Christ . The Word is sweeter to him than the Honey and Honey-comb , and more pleasing than his appointed Food . Christ's day even the Christian Sabbath , called the Lord's Day , Rev. 1. 10. He accounts the Market day of his Soul , and the desire of days . And the Lord's Supper , he receives in remembrance of Christ , and therein testifies his Love and Thankfulness , and prepares himself for the reception of such an Heavenly Banquet . Now then seeing the Believer only hath the Eyes of his Mind opened , and his Understanding inlightned : He only knows how to value Jesus Christ . He hath an experimental knowledg of Christ , he hath had Communion with the Father and the Son ; he hath been partaker of his ravishing Consolations , and therefore values Christ before all the Treasures of the Universe . A Pearl of great price may be brought to an ignorant Quis Magnam emit Margaritam , nisi cui notum est pretium ? Musc: Man , but he heeds it not , and will not venture any price for it ; but when the same Pearl is brought to a skilful Jeweller , he will set a great value of it , and give largely for it . So carnal and ignorant Men of the World undervalue Christ , and , with the foolish Gadarens , desire his Room rather than his Company , and wish him Mat. 8. 13. to depart from them : But a true Believer esteems Christ's Company before all the Company in the Universe beside . He discerns such rare Beauties and Excellencies in Christ , as he looks upon all sublunary things as contemptible and of no value in comparison of Christ . This is the Man that hath his Eyes in his Head , who is endowed with a Spirit of Wisdom , and Understanding . He is the Spiritual Man who judgdeth all things and shall be judged 1 Cor. 2. 14. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The●phyl . of none : whereas a carnal , or natural Man , receiveth not the things of the Spirit of God , for they are foolishness unto him , neither can he know them because they are spiritually discerned . O! what a great Mercy is it to have a seeing Eye and a hearing Ear , and a believing Heart ! Christ pronounced such blessed , Math. 13. 16. Blessed are your Eyes for they see , and your Ears for they hear ▪ and for this the Apostle pours forth his servent Prayers and Supplications , Eph. 1. 17 , 18. That the God of our Lord Jesus Christ , the Father of Glory may give unto you the Spirit of Wisdom , and revelation in the knowledg of him , the Eyes of your understanding being inlightned that ye may know what is the hope of his calling , and what the Riches of the Glory of his Inheritance in the Saints .

2. A true Believer hath a spiritual tas● 2. A true Believer hath a spiritual tast . ● ph. 1. 14. and relish of Christ's Goodness . He hath tasted that the Lord is gracious , he hath received the earnest of his Inheritance , viz The first Fruits of Glory , even some glimpses of a beautiful and Transcendently excellent Saviour . Now having experimental knowledge of Christs Mercy in pardoning and purging of him , and making particular Application of Christ , as St. Paul did , Gal. 2. 20. who loved me and gave himself for me : Upon these considerations ( I say ) how can it be otherwise but Christ must be Precious to such an one ? Christ hath preheminence in a Believers estimation , for in his doubts he hath experimented Christ to be his Counsellor , and in his distress his Comforter , a Refuge in storm , Riches in Poverty , Health in Sickness , Life in Death : Christ is all in all to those who have experienced of his goodness . All true Believers put the highest appretiation upon Jesus Christ , both for what they already have and whatever they shall have .

1. They already have part of payment , 1. Believers receive in this Life part of payment . earnest given in this Life of his love : They have Influences from the Spirit of Christ , They are endowed with the Graces of his Spirit : They injoy a Sacred Communion with him . They tast sweetness in his Ordinances by his Gracious Presence , and by the Gracious Operations of his Spirit . For it 's Christ's presence and the effectual working of his Spirit , that makes an Ordinance effectual to the Soul . Of this all the Adopted Sons and Daughters of God are Partakers more or less in this Life . Now , for what they now enjoy they have cause and accordingly endeavour to extol the Dignity and Honour of Jesus Christ .

2. For what Believers shall have hereafter they account Christ pretious : Though 2. Believers shall have Glory . Heb. 11. 26. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . It importeth a removing of the l●ye from one Object to another . Moses turned his Eyes from the Pleasures of Egypt , and fix'd them on Heaven . Dr. Gouge . Col. 1. 27. ●ui Christus dulcescit mundus amarescit . they are not mercenary , yet with Moses they have an Eye unto the reward : The Israelites in their tedious Pilgrimage had Canaan in their eye , and the Thoughts of Canaan sweetned their present hardship and Sufferings . Observe the order mentioned , Rom. 12. 12. Rejoycing in hope , patient in Tribulation . The hope of Glory is cause of rejoycing , and will make us more chearful to undergo Afflictions in this present World . Christ the hope of Glory , when he hath the preheminence in all things , and we account him all in all , then all things are but loss and dung when compared with Christ . All things are accounted bitter where Christ is sweet . Now the Crown of Glory , the purchased Possession , and the price of the high calling , and Eternal Life all these are the gift of God through Jesus Christ , having then these things in our deliberate and serious Meditation , O! how infinitely shall we esteem of Jesus Christ , more then our Hearts can conceive , or our Tongues can express .

3. A true Believer hath Spiritual Affections , 3. A true Believer hath spiritual Affections . and sets them all on work to magnifie the excellency of Christ . For Instance .

1. His Love is swallowed up with the 1. The Love of a Believer is on Christ . Love of Christ . He is with the Spouse sick of Love for Christ . The Love of Christ constrains him ( 2 Cor. 5. 14. ) to do and suffer what Christ would have him .

2. His Joy is fixed on Christ : Christ is 2. His Joy is fix'd on Christ . the Believers Joy , he cannot rejoice in Corn and Wine and affluence of earthly things , for there is Vanity and vexation in them all : But he rejoyceth in Christ : He delights hearing Christ speak to him in his Word , and in his speaking to Christ in Prayer , and Supplication . We read of the Joy of Espousals , and of the Joy of Harvest , and Vintage , but no Joy like to the Joy in God , and to Joy in the Holy Ghost , which is Joy unspeakable and full of Glory , Senica would have Joy Vol● laetitiam tibi esse Domi. Sen. Vis nunquam esse tristis bene vive . Bona vita semper Gaudium habet , conscientia rei semper in poena est . Beza de inter . Dom. to be at home . Inward Joy , Joy of the Heart is better than an outward flashly Joy , and that is Joy wherein the Mind is quieted : Now Christ alone can quiet the Mind and rejoyce the Spirit ; For other Joys , Men may be seemingly Merry , and force an outward Mirth , when there 's a damp upon their Spirits , and they are inwardly sad , but the Joy of Christ causeth a serious solid Mirth , so that a Believer may be full of inward Joy , though he may seem outwardly sad , ( i. e. ) or rather serious , having a sedate and composed Spirit . Now to rejoice in Christ , shews how much we prize him .

3. Our desire is on him . That which 3. His desire is on Christ . we desire above all , and are most eager in pursuit of , it plainly evidenceth , that it 's in our highest estimation . It 's Christ whom the Believer desires above all , and as Rachel cryed out Give me Children , or else I dye : So a Believer cries Give me Christ , or else I dye : So did the Martyr in J. Lambert Fox Act. and Mon. Vol. 3. the Flames . — None but Christ , none but Christ ; Christ is the Love , Joy , Delight , and Desire of every true Believer . The Hunted Hart doth not more earnestly thirst after Water , then a Believer thirsts after Christ . Nothing but Christ can satisfie his desire ; Cicero's works could not please Austin , because Christ was not mentioned Aug. Con. l. 3. c. 4. Valde protestatus sum me nolle sic satiari ab ●o . Ad in vita Lutheri . in them . Luther would not be put off with outward things , he lookt for Christ and his Riches ; He preferred them before all Preferments : They would not satisfie Bazil nor Caracciolus , nor other Heroick Spirited Christians : Their Desires and Longings were after Christ , and Christ alone could satisfie their Desires . No satisfying or quietting a Believers Heart without Christ .

SECT. IV. Containing an Vse of Reproof to al●Vnbelievers . Of Reproof .

THE second Use is for Reproof unto 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 non credentibus . Vulg. Ed. all Unbelievers . These are call'd disobedient in the next words following my Text ! Christ is the Stone which the ●uilders disallowed , yet it 's made the head of the Corner . Now as Christ is to Believers Pretious , and esteemed the chief Corner Stone , so unto Unbelieves he is a Stone of Stumbling , and a Rock of Offence , 1 Pet. 2. ● . even to them which stumble at the Word , being disobedient . Unbelievers undervalue Christ , and reject his Gospel , and refuse the Salvation tendered therein . These are they that strike at the Root of Religion : For they endeavour to make the Gospel no better then a Fable , nor Christ any whit better than an Impostor . Unbelievers are such high presumptuous Sinners , as they presumptuously put the Lie upon God himself . 1 John 5. 10. He that Believeth not God , hath made him a Lyar ; because he believes not the Record , that God gave of his Son . It 's a high affront to put the Lie upon a Man , and the giving of the Lie hath oftimes caused sad Quarrals , but how much higher an Affront and Indignation is it to give God the Lie , and so doth every one who believes not the Gospel of Jesus Christ . Farther to aggravate Aggravations of the Sin of Unbelief . Aggrav . 1. Unbelief binds the hands of God . the Sin of Unbelief I shall lay down these Aggravations .

1. Unbelief ( that I may speak with reverence ) binds the Hands of God , and after a sort obstructs his Proceedings , for Proof whereof read Matth. 13. 58. And he did not many works there , because of their Vnbelief , God will not cast away his Mercy upon Unbelievers , who undervalue them . Christ immediately left the Gadarens , assoon as they prefer'd an unanimous Petition for his departure : Their Unbelief caused them to put a higher value upon their Swine than upon a Aggrav . 2. Unbelief hinders the Efficacy of every Duty . Jesus .

2. Unbelief obstructs and hinders the efficacy and benefit of every duty we per ▪ form : For Instance , In praying , we have no hopes to speed unless we pray in Faith , though Prayer is an Ordinance of Gods own appointing , yet Prayer obtains no acceptance unless it be put up in Faith : The Promise is made only to Believers , Matth. 21. 22. And all things whatsoever ye shall ask in Prayer , believing , ye shall receive . And so for hearing , Unbelief is the cause of unprofitable hearing . Heb. 4. 2. The Word Preached did not profit them not being mixt with Faith in them that heard it . In a word nothing is accepted as comeing from an Unbeliever . For what ever he doth he spoils in the doing for want of Faith . For whatsoever is not of Faith is Rom. 14. 23. Aggrav . 2. Infidelity is accompanied with a Fraternity of Sins . 1. A theisme is a Companion of Unbelief . Sin .

3. Infidelity is compared with a fraternity of Sins and Abominations . Amongst many I shall only instance in three , viz. Atheisme , Hardness of Heart , and Apostacy .

1. For Atheism . Unbelief is the cause of it . Did Men believe the Word of God , they durst not live without God in the World . There are two sorts of Atheists : There are speculative Atheists , such , who deny God , and his Works of Creation and Providence , and the Immortality of the Soul : They will believe no farther than sense , and yet if they had their senses exercised they would believe that their is a God by a visible demonstration of his Works of Creation and Providence . The Book of Nature proves that there is a God , but how God is to be Worshipped in Christ , this is taught only in the Book of Holy Scriptures . When a Man denied a Deity , a Philosopher would bid him walk out of doors , and look about him . For the goodly Expansum of the Heavens and the Earth hanging upon nothing plainly prove that there is a God . Psal. 19. 1. Job 26. 7. A second sort of Aiheists are Practical , who live in all manner of wickedness ; they neither fear Heaven nor Hell , Death nor Judgment ; they run into all excess of Riot , adding Iniquity unto Iniquity , and so treasuring up unto themselves wrath against the day of Wrath. Now unbelief is that Root that brings forth the Gall and Wormewood of speculative and practical Atheism : For did Men in serious composed thoughts consider that there is a Holy God , before whose Judgment Seat we must all appear , and from which there is no appeal they would than abhor all Atheism both in Opinion and Practice . What caused Pharoah to answer so Atheistically to Moses , but his Unbelief Exod. 5. 2. And Pharoah said , who is the Lord , that I should obey his Voice , to let Israel go , I know not the Lord ( thus Atheistically he spoke ) Neither will I let them go . This is the Language of desperate Unbelievers .

2. Infidelity is accompanied with hardness 2. Hardness o● Heart is a Companion of Unbelief . of Heart . That eminent place mentioned . Is. 6. 9 , 10. and cited in all the four Evangelists , in the Acts of the Apostles and Epistle to the Romans shews the heavy Judgment of a hard Heart . — And he said , go and tell , his People , hear ye indeed but understand not ; and see ye indeed , but perceive Intellectui fides aditum aperit , infidelit as claudit . Aug. ●p . 3. not , make the heart of this People fat , and make their ears heavy , and shut their eyes , lest they see with their eyes and hear with their ears , and understand with their heart , and be converted and healed : These words the Apostle cites Act. 28. 26. and applyeth them to the Unbelieving Jews .

3dly . Infidelity is accompanied with 3. Apostacy is the Companion of Unbelief . Apostacy . Unbelief is the Mother and Apostacy the Daughter : And if we would prevent Apostacy we must beware of Unbelief , Heb. 3. 12. Take heed Brethren least there be in you a Heart of Vnbelief in departing from the Living God . Unbelief causeth Multitudes of Carnal Men to leave Christ's colours ; and hide themselves under Antichrist that Man of Sin . 2 Thess. ● . 3. What 's the reason that Men make hast to be Rich , and with all violence pursue the Riches of this World , and stick at no course be it never so unjust and base forgetting worldly wealth ; it 's because they will not trust God ? What 's the reason then when Men are in great straights and difficulties they will not wait Gods leisure , but wind themselves out by making Breaches upon their Consciences ? It 's for want of Faith and dependance on God .

Lastly Unbelief meets with dreadful Aggrav . 4. From the Judgments . 1. Unbelievers are given over to a Judicial Blindness . Judgments .

1. Unbelievers are given over to a Judicial blindness , what was their Sin , is their Judgment , 2 Cor. 4. 4. In whom the God of the World hath blinded the minds of them , which believe not , least the light of the glorious Gospel of Christ which is the Image of God should shine unto them . Because when the light of the Gospel breaks in by the Ministry of the Word , People shut their eyes and will not see , therefore God leaves them to blindness as a dreadful Judgment .

2. Unbelievers are given over to Delusions , 2. Unbelievers are given over to Delusions . 2 Thess. 9. 10 , 11. and to believe Lies . For this cause Antichrist shall come with all deceivableness of Unrighteousness , Because they received not the Love of the Truth , that they might be saved : And for this cause God shall send them strong Delusions , that they should believe a Lie , that they all might he Damned who believed not the Truth , but had Pleasure in Vnrighteousness . To be given over to a Spirit of Delusion , and to have the Leprosie in the Head is a terrible Judgment : Such an one the Priest pronounced utterly unclean , his Plague is in Lev. 13. 44. the Head , Levit. 13. 44. The Gradations are no more common then true ; first a Sceptique to question every truth , next an Heretick , at last an Atheist .

3. Unbelievers are given over to final 3. Unbelievers are given over to final impenitency . Impenitency . Joh. 8. 24. If ye believe not that I am he , ye shall die in your Sins . No Death so bad as to die in ones Sins ; To die on the Wheel , to be torn in pieces by Wild Horses , to be burnt in a Cauldron of Scalding Lead or Scalding Oyl , these are exquisite Torments and Cruel Deaths : But to die in Sins , and to die Unreconciled to Jesus Christ , this is the worst of all sorts of Deaths beyond all expression and Apprehension . We read of a dreadful Woe against the vilest of Sinners , who have this brand of Infamy stampt upon them , Jude 12. Trees whose Fruit withereth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . without Fruit , twice dead , plucked up by the Roots . This is the condition of Unbe-Lievers : They are as twice dead , being altogether and certainly dead , irrecoverably , and totally deprived of all Vital Operations .

4. Unbelievers are in a state of Damnation . 4. Unbelievers are in a state of Damnation . Joh. 3. 11. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Dictum est vetus ; Illo nocens se damnat , quo peccat die , si● in legibus Romanis . — Ipse se Papae subdit . Et qui sceleratum capiant consilium suo merito puniuntur . Grot. Nil tam erit debile tam confractum tam objectum , in quo vel aliqua spes sit salutis acceptandae , quod non curaturus ac servaturus sit . Musc. Joh. 3. 26. Unless Mercy interpose to give them space and Grace to repent ; They shall be certainly Damned . An Unbeliever is condemned already as a Malefactor Condemn'd to Death , who ( though he may be a while Repriv'd , without all Question shall shortly be Executed : Christ pronounceth Damnation to all Unbelievers , Mark . 16. 16. He that Believeth not shall be Damned . Christ , when he was to take the last farewell of his Disciples leaves with them singular Exhortations and Consolations , but he thundreth out dreadful Menaces against all Unbelievers : O! how doth Christ raise up weak Believers : Where is but a little Faith he increaseth it , and where there is weak Faith he strengthens it . That Prophecy , Isa. 42. 3. he applyeth to himself , Matth. 12. 20. A bruised Reed shall he not break , and smoaking Flax shall he not quench , till he send forth Judgment into Victory . But as for those that believe not , Christ pronounceth their dreadful doom ; They shall not see Life , but the Wrath of God abideth on them . They are ranked with the Black Regiment of Hell for their company , and they shall have Hell for their Portion , Rev. 21. 8. But the fearful and Vnbelievers and the abominable and Murderers , and Whore-mongers and Sorcerars and Idolaters , and all Lyars shall have their Portion in the Lake which burneth with Fire and Brimstone , which is the second Death . By what hath been said in the forementioned Aggravations , who of any understanding would continue willingly one moment in the state of Unbelief ? But herein consists the greatness of their Misery , that though they are in a State of Unregeracy , Blindness , enmity against God , and Infidelity , yet they are not sensible of their condition : O! what necessity is incumbent upon every one of us to ask the Question as the Disciples did : Is it I ? Is it I ? Am I the Unbeliever ? Did a Man know the greatness of the Sin , and the greatness of the Judgment of Unbelief , he durst neither Eat nor Drink nor Sleep in that miserable condition .

CHAP. X.

Containing an Vse of Examination . 3. Use For Examination .

SECT. I. I proceed to a third Vse , which is for Examination , Sect. 1. Examination whethe● we prize Christ . to put every one of us upon an exact Tryal and Inquiery , to ask this Question in a particular manner , Do I prize Jesus Christ ?

NOW ▪ by way of Character , I l'e lay down three Propositions .

1. Those that set the highest price of Prop. 1. Christ have an earnest high and unfeigned likeing and approbation of Christ , and his ways and his Ordinances .

2. They endeavour to be like and conformable Prop. 2. unto Christ .

3. They burn in ardent affection and Prop. 3. love to Christ . To handle them distinctly . Propos. 1. Those that prize Christ have a high liking of Christ & his ways . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Just. Mar● . Q. Orrhod . 98.

Those that set the highest price on Christ , have an earnest high and unfeigned likeing and approbation of Christ and his Ways and Ordinances , and where this high approbation is found it will be evidenced by these three Characteristical Notes , ensuing .

1. There will be a deliberate choice of 1. A deliberate choice of Christ and his ways Christ and his ways : Men are not born true Believers by nature , but they are made so by Grace and Mercy . A Believer whose Sences are exercised , to whom God hath given a pretious anointing . he chooseth Christ ( though with his Cross ) before all the Treasures in the Universe . Thus did Moses choose Christ however Reproach'd Heb. 11. 25. rather than all the Treasures of Aegypt . The ways of Christ are such excellent alluring and rational ways , as a Man of understanding will try them , and walk in them , and prefer them before all the Kingdoms of the World , and the Glory of them . Let it be put to Mens second and serious thoughts , whether they would take Christ with his Cross , or the World with all it's Pomp and Bravery , whether Men would make choice of those Riches which are transient and Fading , or those which are durable , and last to all Eternity , it is easy to imagine what choice a Wise Man would make who is endowed with a Spiritual Sence to understand the excellency of the ways of Christ . For such an excellent Spirit the Apostle prays Phil. 1. 9 , 10. And this I pray that your love may abound more and more in all knowledge , and all Judgment , that ye may approve things that are excellent .

2. There will be an exceeding Cordial 2. A delight and rejoycing in Christ and his ways . delight , and rejoicing in Christ and his ways . O! how is a true Believer ravished with Joy , when he enjoys Communion with Christ ? The Evnuch after he was Baptized by Phillip went on his way Act. 8. 39. rejoycing . A whole City was full of Joy after they had received the Gospel . We read what exuberant Joy the Prophet had for the Word of God , Jer. 15. 16. Thy words were found , and I did eat them , and thy word was unto me the Joy and rejoycing of my Heart . A Godly Man is known by this Character , his delight is in the Law of the Lord , and in his Law doth he meditate Psal. 1. 2. Day and Night . God's Testimonies were David's Delight and Counsellors , sweeter then Honey , and the Honey Comb , more valuable than Rich Spoiles , even than Thousands of Gold and Sylver . He than that knows and hath experimented the Beauties , Treasures , and Consolations of Christ , O! how doth he delight in Communion with Christ ? O! how doth he prize Ordinances , and Delights to walk in that way where Christ comes by ? The Joy of taking great Spoil , the Joy of the Vintage , the Joy of Espousals , the Joy of Harvest , are mentioned in Scripture to represent causes of rejoycing : But all these are infinitely short of that Joy which is in the Heart of a true Believer , who hath a new Name , a white Stone , and hidden Manna , who hath a Sacred Communion Rev. 2. 17. with Christ , and feels his Divine Influences : This is a Joy Unspeakable beyond the Capacity of Men and Angels . Wherefore he that hath a liking and approbation of Christ and his Ordinances , he Joys in them , ( as Job Professed ) more than in his necessary Food , and with the Job 23. 12 Love sick Spouse , he takes more delight in Christ , and is at more pains to seek him then all besides , Cant. 3. 1. Even on the Bed of Sickness and Affliction the Spouse sought her Beloved .

3. A ready and couragious Spirit to 3. A ready and couragious Spirit to bear Testimony for Christ ▪ bear Testimony for Christ and the truth of the Gospel . He that likes and loves Christ will vindicate him and his Honour from the Reproach of Gain-sayers : When a Believer speaks of Christ , he will speak with Reverence and highest appretiation of him , when he speaks to Christ , he will speak with Faith , Fervency , and Humility : And when he speaks for Christ he will discover an Heroical Magnanimous Spirit , such a Spirit the Apostles had when they Acts ● . 17. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hebraeorum more , qu● vehementem & acrem significant interminationem Eras . were straitly threatned , that they should speak no more in the Name of Jesus , they answer'd with an undaunted Resolution . Act. 4. 19 , 20. But Peter and John answered and said unto them , whether it be right in the sight of God , to hearken unto you more than unto God , Judge ye , for we cannot but speak the things which we have seen and heard ? Thus the Apostle Paul took courage against Elymas the Sorcerer when he sought to turn away the Deputy from the Faith : The Apostle branded him for the Child of the Devil , and an Enemy of all Act. 13. 10. Praedicare Evangelium Dei , nihil ●liud est quam derivare in se to●ius inferni furorem & Satanae . Lut. Loc. Com. Righteousness . Luther knew what it would cost him , even to bring all the Devils in Hell about his ears , yet he was resolved to go to Worms and Preach the Gospel , though every Tile on the Houses was a Devil to oppose him . Bishop Latimer said often , that the Preaching of the Gospel would cost him his Heart-Blood : And so it came to pass , for when he was a Burning , his Blood gushed forth , and quench'd a great part of the Fire . Here then is a Proof of a Christians likeing and approving of Christ and his Gospel , when he will plead for the Truths , which are in Jesus , and vindicate Christs Honour from Contempt and Reproaches . A true Believer ( when he is called to witness for Christ ) is neither like a Still-Born , nor a Tongue-Ty'd Person , but he will speak for Christ , and stand up for the cause of Christ , what ever it cost him . He is not affraid to be good , nor affraid to own a despised Christ , and a Persecuted Gospel . To be of a timerous and cowardly Spirit , and to seal up ones Lips , when Christs interest lies a bleeding , what 's this but to be spiritually benum'd , or else Possessed of a dumb Devil ? Wherefore Luther professed that he would rather be guilty Impius sim avarus , adulter , i●●●mninm vitiorum reus ; modo impii silenti● non arguar , dum Dominus patitur . Luth. of the worst of Crimes , than of wicked silence when his Lord suffered .

SECT. II. Whether we prize Christ by our likeness and Conformity to him .

I Proceed to the second Proposition , Prepos . 2. Those that prize Christ endeavour to be like and conformable to him . that those who prize Christ endeavour to be like and conformable unto him . Christ is our Head , and we are his Members , and there ought to be a conformity between the Head and the Members . And where this is ▪ it will be evidenced in these three Particulars .

1. There will be a conformity to the 1. There will be a conformity to the commands of Christ . Mark 1. 15. Mat. 6. 20. Mat. 6. 24. commands of Christ , as that perfect absolute and infallible Rule of our Obedience . Christ commands us to repent , and believe the Gospel , to lay up for our selves Treasures in Heaven , to seek first the Kingdom of God and his Righteousness , to ask and it shall be given you , to seek and Mat. 7. 7. ye shall find , to knock and it shall be openedunto you : Likewise Christ commands , enter ye in at the Straight Gate , &c. In a Mat. 7. 13. word Christ in his Gospel commands the whole Duty of Man . The Gospel is every way comprehensive and sufficient to prescribe all things needful for our Salvation . We may not then devise ways of our own Heads and Fancies , and prescribe humane Inventions and Superstitions for Politick ends to justle out Divine Institutions . It is not any Rule which will serve the turn . As it was not any Partern which would serve for the Building of the Tabernacle , but that Pattern only which was shew'd to Moses in the Mount . And the Lord gave a strict charge , Exod. 25. 40. And look that thou make them after their Pattern which was shewed thee in the Mount : Neither is it any Rule will serve , but only the Rule of the Word of Christ , which is the Everlasting Gospel , and commands our Obedience . Wherefore the Apostle glorieth in nothing but the Cross of Christ , Gal. 6. 14 , 15. Neither Circumcision availeth any thing , nor uncircumcision , but a new Creature . And such are Partakers of Peace , and walk according to his Rule , Gal. 6. 16. And as many as walk according to this Rule , Peace be on them , and Mercy , and upon the Israel of God . Let then Christ's command ingage us to a ready and chearful Obedience , and let 's not dispute but obey what he commandeth , when he bids seek my Face , let our Hearts return this ready answer , Thy face Lord will I Psal. 27. 8. seek .

2. There must be a conformity to the 2. There must be a Conformity to the Life of Christ . Life of Christ . Christ's Life is a perfect Pattern for our imitation , and an exact example of Holiness . Christ lives in every true Believer , and he lives in Christ . Christ's Image , which consists in Righteousness , Gal. 2. 20. is imprinted upon the Lives and Hearts of all his Adopted Children . Christ propounds his own example for Meekness and Humility : Let 's then thus argue the case every one in particular , Was Christ Mat. ●● . 29. humble , and shall I swell with Pride ? Was Christ meek , and shall I be transported with anger ? Christ was much in Prayer and Meditation , much exercised in watching and fasting ; O! what a similitude ought there to be in every one of us unto the Life of Christ ? Christ went about doing good , comforting the Afflicted , counselling the ignorant , strengthning the weak . His whole business , even his Meat and Drink , was to do the Will of his Father . Now what pains should we take to imitate Christ in some proportion ?

Quest. But some will say how can we be Quest. as Holy , as Humble , and as Meek as Christ was ?

Answ. I Answer , though we cannot attain Answ. to that Equality and Measure of Holiness , which is in Christ , yet we must endeavour after the quality and similitude of that Holiness which was in Christ . And what measure of Grace we have already attained , we may not propound as the Just Standard , or the Ne plus ultra , but still we must labour for augmentation of every Grace , after the example of the Apostle , forgetting those things which are behind , Phil. 3. 13 , 14. and reaching unto those things which are before , I press towards the Mark , for the price of the high calling of God in Christ Jesus . Every one that hath true Grace labours for more accessions to it , and he Qui desinit proficere , incipit deficere . Bern. Desinit esse bonus , qui desinit vel ▪ le fieri melior . Bern. 3. There will be a Conformity to Christ in his Sufferings . that ceaseth to get more Grace , begins to fail of what he seemeth to have . Here than is that perfect Pattern for our imitation , even the Holiness , Meekness , Humility , and other Graces which eminently appeared in Jesus Christ .

3. There will be a conformity to Christ in his Sufferings . The Apostle tells us , Phil. 1. 24. Who now rejoice in my Sufferings for you , and fill up that which is behind of the Afflictions of Christ in my Flesh , for his Bodies sake which is the Church . We are not to conceive Christs Sufferings to be imperfect ( for by one Offering he hath perfected for ever them that are sanctified . ) But as Christ had personal Sufferings in his Humane Body , which are finished , so Christ hath and shall yet have more Sufferings in his Mystical Body the Church . Christ hath suffered once for all upon the Cross . But the Saints Militant ( which are Christ's Body ) must prepare for Sufferings , they are-appointed 1 Thess. 3. 3. Luk. 9. 23. thereunto . They must take up their Cross daily . When Saul was Converted to be a Preacher of the Gospel , and was chang'd both in his Name and Nature , and of a Persecuting Saul , became a Preaching Paul , and a chosen Vessel to bear the name Acts 9. 15 , 1● . of Christ unto the Gentiles , then the Lord shewed him how great things he must suffer for his sake . And this is that knowledge that the Apostle so highly valued that he might know the fellowship of his Sufferings , Phil. 3. 10. being conformable unto his Death . Every true Christian is a Martyr in Heart and Resolution , willing to lay down his Life for Christs sake . It 's observ'd that Luther used to say that he should never have the Honour to dye for the Professing of the Gospel : But he was a Man valient for the truth , and a Martyr in the purpose and Integrity of his Heart , and a willing mind obtains acceptance . It 's said by Faith Abraham when he was tryed Heb. 11. 17. offered up Isaack . God accepted the real Intentions of Abraham , as if he had actually Sacrificed Isaack .

Christians must consider before hand , what Religion will cost them , not only the loss of Liberties , Riches , Honours , but sometimes the loss of their Lives also . And happy are they that die for and in Christ . Men in this respect have a preheminence above Angels , for Angels have not Bodies to suffer withal as Men have . Christians must consider that they are Members of Christ their Head , and he hath gone before them in Sufferings , leaving them an example to follow his Steps . Shall Christian sexpect Pleasure , and think to Crown themselves with Rose Buds , when Christ drank a Cup of trembling , and wrung out those bitter ingredients down to the very Dreggs ? Shall Christians pamper their Appetites and live in Luxury and Wantoness when Non oportet membra deliciari sub capite spinis coronato . Tert. Phil. 3. 10. as Christ drank Gall and Vinegar , and in scorn was Crown'd with Thorns ? Let 's consider farther that we must with the Apostles desire to be made conformable unto Christ's Death .

Quest. But it will be askt wherein consists this conformity unto Christ's Death ?

Answ. I Answer in regard of Mortification of Sin . Christ condemned Sin in Rom. 8. 3. the Flesh . And there holds some proportion be●ween the Death of Christ , and the Death of in u. Christ died for us that our Sins should dye in us : Christ died a Cursed Death to note that we should abhor Sin as a most accursed thing : Christ drank Gall and Vinegar to signifie the sharpness of Gods Displeasure against Sin , and that Sin ought to be in our account a most grievous and bitter thing : Christ was nailed to the Cross and endured great pains to shew that we should never let Sin have a quiet Minute of ease , but that we should Crucifie every corruption .

SECT. III. Shewing that those that prize Christ burn in ardent Afflictions of Love to him .

LOve is as strong as Death : It 's hotter Prop. 3. then the Coals of Juniper : All the Waters and Floods of Persecution cannot quench Love . There 's nothing can turn Christ's Love from us , and therefore nothing should be able to extinguish our Love towards him . Now where Christ is valued there cannot be wanting an ardent Love . For those things which we prize most , we love most : But because there are many pretences , and semblances of Love , where Love in reallity is wanting ; we must bring the Love which ought to be in every Believer towards Christ , unto the Touchstone and Tryal . Wherefore I shall fix upon five tryals of our Love to Christ .

1. Our Love must consist in an universal , 1. Our Love must consist in an universal Obedience to the Commands of Christ . chearful , and cordial Obedience unto the Commands of Christ . Obedience to Christ's Commands , is an evident Character of our sincere Love to Christ , John 14. 21. He that hath my Commandments , and keeps them , he it is that loveth me . And ver. 23. If any Man loves me , he will keep my Words . It 's not the verbal Profession of Love to Christ , that will serve the turn , but a practical Conformity to the Commands of Christ , which will obtain acceptance . Pretences of Love are like the barren Fig-tree , which had Leaves without Fruits , or like the Apples of Sodom , which seemed beautiful to the Eye , but as soon as they were touched , they dissolved into Cinders and Ashes . We must not be Christians only in Name , but in Deed and in Truth : We must not only name the Name of Christ , but we must depart from Iniquity . And we must not only say that we love Christ , but we must express our Love by our Obedience unto his Commandments . And we must not Deus non vult cum exceptone coli , Le● Dei est una tota copulutiva . Illeric . make any exceptions but we must take in all , It 's commonly observed , that the Love which descends is greater than that which ascends , as the Love of the Father to his Child is greater than the love of the Son to the Father . I am sure God's Love to us is infinitely greater than our Love can be to him . However we must endeavour after a sincere , chearful , and universal Love . God's Love to us is his Bounty and Beneficence , our Love to him must be a Love of Duty and Service . And though we can never equalize and match the Love of Christ to us . Yet we must endeavour by our Obedience to study to please him , and walk in the ways of his Word , and hereby we giue Testimony of our Love to Jesus Christ .

2. Our Love to Christ must be a supream 2. Our Love to Christ . must be a supream & principal Love . and principal Love . Inferiour and secondary sorts of Love are due to Relations , provided they be in subordination to the Love of Christ , and neither stand in competition with him , nor opposition to him . We may and ought to love our Relations , and love our Lives and Creature-Comforts , always provided that the primacy of our Affections be given to Christ . Though things of this World be dear and near unto us , yet Christ must be esteemed dearer and nearer than all . Christ must be preferred above all and before all . The Parents of our Bodies , the Children of our Flesh , the Wives of our Bosom , the Blood in our Veins , the Heart in our Breast , even all the dearest things in this World must be laid down and foregone if they stand in comparison and competition with Jesus Christ . That Man that hath had experience of the Love of Christ in his own Soul , and hath tasted how good and gracious Christ is , he cannot but acknowledg , that there is ten thousand times more Beauty and amiableness , more Honours and Riches , and more solid Satisfaction in Christ , than all the choicest admirable things , which the World can afford in its greatest Estate and Confluence . Christ therefore must have the chiefest Love , more than superlative , even our Love to him must be beyond all degrees of comparison . It 's to be observed , that the high Priest might not marry a Widdow ; Why not a Widdow ? Because Lev. 21. 14. her first Love was given to a former Husband . The high Priest was a Type of Christ : He will not be contented with a second Love ; He must be loved supreamly and principally , His Services must be the best : A Lamb without blemish , a Male in the Flock , and the best of the Substance was to be offered unto God in the Levitical Law . And under the Gospel , the Worship must be pure , pure Hands must be lifted up and purifyed Hearts are required by Christ . Fervent Jam. 5. 16. 2 Cor. 1 , 12. Mal. 1. 8. Prayer , Sincere Love : Simplicity and Godly Sincerity are required , God rejects the lame and the blind and curseth the Deceiver Mal. 1. 14. that hath in his Flock a Male , and voweth and offers unto the Lord a corrupt thing . God's Mat. 6. 23. Kingdom and his Righteousness must be sought in the first place . That Figure called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 must be abhorred in God's Worship . God must have the prime of our Strength , the Marrow of our Bones , the Vigour of our Soul , the Activity of our whole Body dedicated to his Service : Whatever is lovely and desireable under the Sun must strike Sail , and yeild Homage unto Jesus Christ . The supream and primary , the highest and the dearest Love must be given unto Christ alone .

3. This Love must be a whole entire 3. Our Love must be whole and undivided . and undivided Love . It must not be shared with any Corrivals : Christ will not admit any Competitors or Corrivals with him . He will either have all our Love or none . Christ allows not Partnership , nor will have his love to be let to halves . Christ is all in all unto us , and our Affection must be all in all unto him . When the Sun ariseth in its Brightness , the lesser Stars appear not : upon the appearance of our Love to Christ , all other sorts of love vanish and disappear . I haue read that in a Battel between Alexander and Darius a Motion was made , that there should be made an equal devision between them , so that by giving each a part a farther tryal by the Sword might be laid aside . But Alexander refused the Motion ; No saith he , there can be but one Sun in the Firmament , meaning that his aim was to be sole Lord and Master of all . To Christ this may be much more applyed ; He is our sole Redeemer ; He hath conquered the World , Satan , and our own corrupt Selves ; He hath wrought a perfect Redemption for us ; He hath merited our whole Love , and requires it wholly and undividedly . It was the Language of that notorious Strumpet , Let it be neither thine nor mine , but let it be devided . A divided Heart is faulty , Hos. 10. 2. Their Heart is divided , now they shall be found faulty . David professed with my whole Ps. 119. 10. Heart have I sought thee . And our Love must be with the whole Man , many Alls are reckoned together , Deut. 6. 45. Hear O Israel , The Lord our God is one Lord . And thou shalt love the Lord thy God with all thine Heart , and with all thy Soul , and with all thy Strength ▪ Christ expects from us a total , not a partial Love . He will not have his Love parted between him and Anti-christ , between him and Mammon , between him and a Lust ; Christ will not be so unequally yoaked : The Ark and Dagon , the Ephod and Teraphim cannot stand together . A Mungril Religion , partly for Popery , and partly for Protestantism , is abominable in the fight of God . When Men ( as Water-men look one way and Row another ) pretend in visage and shew to be for the Interest of Christ , but in reallity drive Designs for Anti-christ : When Men ( as Sanballat and Tobiah offered to build for the Jews , but intended to destroy them ) pretend in publick to propagate the true Religion , but in private undermine and seek the extirpation thereof : such as these God will discover and their Sins will find them out , and they shall appear not only odious to God , but to Men also . We read of Redwald King of the West Saxons , that after he had professed himself converted to Christianity , he ●rected in the same Church , one Altar for the Worship of the God of the Christians , and another for the Worship of his Heathen Gods . And this way of worshipping God was no worshipping , and worse than no worshipping at all . We have an Instance in that mixture of the Samaritans Religion : Several Nations and Cities amongst them according to their own devised Intentions chose several Gods . And it is said , 2 Kings 17. 33. They feared the Lord , and served their own Gods . But what a Judgment the Lord passeth on them , Psal. 34. Vnto this day , they do after their former manner , they fear not the Lord . If then we pretend to love Christ , and love other things in competition with him , we do not love him at all . It was the great Sin of the Jews to make mixt Marriages , and to be unequally yoaked with Heathens : Insomuch as their Language betrayed them not to be a genuine sort of the Jews , not of the right breed of the Jews : For they speak in the Language of the Jews , and in the Language of Ashdod . So it 's their Sin , and a far greater to join Christ with Harlots , I mean , to yoak Christ and Anti-christ ( as far as in them lies ) together . And such there are , who would reconcile England and Rome , Protestantism and Popery . But they may as soon reconcile the Artick and Antartick Poles , considering that there are between us fundamental differences both in Principles and Practices : Christ will say one day as Elias doth to the Worshippers of Baal ; How long halt ye between two 2 King . 18. 21. Opinions : If the Lord be God follow him , but if Baal then follow him . So it may be said , why do People hanker between Christ and Antichrist ? Why do they not plainly declare themselves what they design , that so we may know where to find them ? But be assured that if Men neglect Christ and seek after other Lovers : If they leave the true Worship , and betake themselves to false Worship ; they will pay dear for it . Let Men pretend what they will , if they have a Heart and a Heart , a double and a divided Heart partly between Christ and any other , Christ will not accept of their Love as genuine and right , but account it false and spurious .

4. Our Love to Christ must be sincere 4. Our Love to Christ must be sincere . and incorrupt without Hypocrisy , abstracted from all self-Interests , and sinister Respects . He that loves Christ must love him with a single , sincere , and incorrupted Spirit . Incorrupted I name ; because I have the Apostle for my Warrant . Grace be unto all them that love our Lord Jesus Eph. 6. 24. Christ in Sincerity . The Word rendred for Sincerity signifies Incorruption : Such 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Significatur is , qui nulla vi , nullis precibus , nullis illecebris , i. e. a recto abduci patitur . Grot. who are sincere and incorrupt abhor all mercenary Love and all verbal Complements . Between true Love and complemental Love , there 's as wide and vast a difference , as there is between Courtship and Friendship . Christ ought to be loved for Himself , for his Beauty , Goodness , and Excellency . There 's enough in Christ to enamour a Soul , and ravish it with Delights , notwithstanding all the hardships and sufferings which come by Christ . For one Beam of Christ's reconciled countenance and one glimpse of his Love will superabundantly recompence the greatest sufferings for his sake . Wherefore let us lay aside altogether all oblique aims , and collateral Interests , and in the simplicity and singleness of our Hearts love Christ with the most ardent Affection . The Shecemites embraced Circumcision upon a Politick Design , to compass in all the Cattel and Substance of the Israelites . The People Gen. 34. 23. followed Christ for the Loaves : And therefore the Gadarens petitioned for Christ's departute , because they were so affected with the loss of their Swine , insomuch that they preferred their Swine before a Jesus . A Man mentioned in the Gospel , pretended such respect to Christ , as he offered to follow him whether ever he went : But Christ who knew his Heart , discovered , that he only aimed at his own accommodations for a dwelling place , as may appear by Christ's Answer , Mat. 8. 20. And Jesus saith unto him , The Foxes have holes , and the Birds of the Air have Nests , but the Son of Man hath not whereon to lay his Head .

Herein consists the high commendation of Love , when self is abandoned , and the Beloved is entirely embraced , and when we renounce all self Love , and in Sincerity set our Affection on Jesus Christ , then our Love is genuine and of the right stamp : For to love Christ for Himself and Holiness for its self is a constitutive difference of a Child of God , a divisive difference to distinguish a true from a counterfeit Lover , and one that loveth in shew and semblance , from him that loveth in reallity and in Truth .

5. Love to Christ must be constant and 5. Love to Christ must be constant . lasting ; we must not love him by fits and starts , as humors take us , and as may serve most for our particular Interests : Both in Prosperity and Adversity , in a Storm as well as in a Calm , in days of Afflictions and Troubles ( when Wars and Oppositions are multiplyed ) as well as in Halcionian Days of Peace and Tranquillity , our love must be one and the same , fixed on Jesus Christ . The Church was of such an excellent frame of Spirit , as to give thanks in a time of God's displeasure , Isa. 12. 1. O Lord , I will praise thee , though thou wast angry with me . Both in Prosperity and Adversity David had a fixed and an established Spirit . For when his Soul was amongst Lyons , and when their Teeth was as Spears and Arrows , and their T●ngu●●a Psal. 57. 7. sharp Sword . When his Enemies prepared Nets and digged Pits for him , yet then he professeth , My Heart is fixed , O God , my Heart is fixed , I will sing and give praise . And when he was in Prosperity he shews Ps. 108. 1. the same excellent temper . O God my Heart is fixed , I will sing and give praise , even with my Glory .

Love is that grand lasting Grace : It lasts unto Eternity . Faith and Hope carry us ( as I may say ) to Heaven Doors and there leave us , for when we enter into Heaven our Faith is turn'd into Vision , and our Hope is turn'd into Fruition ; there we shall enjoy the blessed Presence of the Holy Trinity : But Love abideth for ever . We shall always love God : Our Love is here begun on Earth and shall never be consummated till we pertake of Eternal Glory . Wherefore then whilst we live here in this World , let us not abate a jot of our Love , but dayly endeavour after Augmentations : Notwithstanding Hardships and Oppositions from the World , let our Love to Christ be like the Love of Jonathan that abode in its Strength . Love which holds out to the end , which passeth through good report and bad report ; both through fair and foul Weather : that 's the Love which will obtain Acceptance . Love will conquer Difficulties , as Jacob's did to Rachel , who thought many years but a few days because he loved her . Love to Christ will make us willing to pass through Fire and Water , and encounter Sons of Anach , and Beasts of Ephesus . Love will cause a Christian to be willing to bear and suffer any thing for Christ : Persecutions , Oppositions , and variety of Sufferings , try the Sincerity and Constancy of a Christian's Love to Christ , There 's a constraining Power in the Love of Christ , which engageth all Christ's adopted Children to hold fast their Profession , to be faithful to Death , to account Christ All in all , and persevere in their Faith , so that Difficulties are as Whet-stones to sharpen a Believers Fortitude . And the Snuffers of Persecution makes the Saints Candles burn brighter . And thus in these five mentioned particular Tryals , I have represented our Love to Christ .

CHAP. XI .

Containing an Vse of Exhortation to labour for the excellent Grace of Faith , and an Vse of Direction .

THe foorth Use is for Exhortation . Use 4 For Exhortation to labour for Faith . Is it so that Christ is only precious to Believers , then let 's hence infer one grand Duty to labour for the excellent Grace of Faith . Hereby we shall set the highest value on Christ . Faith is an instrumental means to help us to know the excellency of Christ : For Faith is an Eye to ●ehold Christ , Faith is a Hand to receive Christ , a Mouth to feed on him , an Heart to believe on him . But we must interpose this caution , that Faith receives all of Grace , and Mercy , and nothing of Merit . Faith embraces Christ , but Christ first gives Faith to embrace him . Faith rests and relies on Christ , but Christ supports our Faith . If we believe , he works it in us , we must be thankful for what we receive , and give God the Praise and Glory of all . The Apostle gives an absolute determination , Eph. 2. 8. For by Grace are ye saved through Faith , it is the gift of God .

That our Endeavours , Affections , even the whole Man may be quickned to get this choice and excellent Grace of Faith . I shall lay down these ensuing persuasive Arguments in the following Section .

SECT. I. Containing persuasive Arguments to get Faith .

THat I may use all the prevailing Arguments ( as far as I apprehend ) to get Faith , I shall insist on these following .

1. Faith is a condition of the Covenant of Grace . The Covenant of Works was , Arg. 1 Faith is the condition of the Covenant of Grace . do this and live , none but Christ who is God and Man could perform this Covenant . The Covenant of Works will not abate us a Transgression in the least title : It exacts perfect Obedience , and curseth the Transgressor . Who continues not in all Gal. 3. 10. things , which are written in the Book of the Law to do them : But the Covenant of Grace runs , Believe and thou shalt be saved . The Law sheweth us our Sores and Wounds : the Gospel applyeth Soveraign healing Plasters . The Law like a Serjeant arrests and shuts us up , and so hampers us that we cannot possibly escape . The Gospel sets us at Liberty , Gal. 3. 22. But the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Lex veluti sit complexa , concluserit que omnes in peccatum , peccaturum virsus ostendit . Oecum . Rom. 9. 20. Scripture hath concluded all Men under Sin , that the promise by Faith of Jesus Christ might be given to them that believe . Who then can lay any claim to this Covenant but the true Believer , God accepts the Faith of a Believer through Chtist's Merits , instead of legal Obedience : Where fore we read of that Righteousness which was of Faith , which is a Righteousness imputed by Christ's Righteousness , even a Righteousness without us , which is our Justification . And here 's the great priviledg of a Believer ; That he is justified by the Righteousness of another , and not by any Righteousness of his own , but only by the Righteousness of Christ by imputation : By Christ's Merits ; of Unrighteous we are made Righteous . For saith the Apostle , 2 Cor. 5. 21. For he hath made him to be Sin for us , who knew no Sin , that we might be made the Righteousness of God in him . So that hence it 's evident that He was accounted a Sinner by Imputation , for he imputed our Sins unto himself , and we are accounted Righteous by Imputation , for he imputes his Righteousness unto us . Here then appears Riches of Mercies , that Evanglical Righteousness is accepted instead of Legal Righteousness . Christ's Wisdom makes amends for our Folly : Christ's Obedience for our Disobedience , and Christ's absolute Perfection , for our manifold Imperfections .

Now the Believer only hath interest in the Covenant of Grace . Covenants essentially include Conditions . The Covenant is a free Covenant , a free Gift , and of free Grace . The Condition on our part is Faith , but the Condition as well as the Covenant are given of God . Take heed therefore O Christian that thou Sacrifice not to thine own Net and Dragge : O do not trust to thy own Strength and Ability , as if thou wert able to perform this Condition : For the best of Believers by rheir own Strength are no more able to believe , than to perform the Commandments . Both to will and to do are the work Phil. 2. 13. Ki 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Chrys. of God . And as Chrysostome observes , God gives the very propension and inclination to will . Faith indeed is the Believers Act , and it 's his duty to believe , but it 's God's Gift ; Faith is a lively Motion working upon a Believers Heart , but this Motion is powerfully wrought by the Assistance of God's Spirit . Whoever thou art , if thou believest give God the praise of working this Belief in thee : For God enables thee to perform what he requires , and thou couldst not do any thing acceptably unto God , unless he first gave to thee what he commandeth of thee . Hence the Apostle tells us , that We are buried with Col. 2. 12. him in Baptism , through the Faith of the operation of God , who hath raised him from the dead . The self-same Power that raised up Christ from the Dead , must raise us up to believe in Christ .

2. Faith is an instrumental means of our Arg. 2 Faith is an Instrumental Means of our Union unto Jesus Christ . Union unto Christ . Between Christ and us there must be an Union , before there can be an Imputation of Righteousness . We believe before we are Justified . How Justification may be ( as some suppose ) ab Aeterno , I can no more conceive than Glorification is , ( such is in the secret Decree of God . ) That Faith goeth before Justification is evident from Gal. 3. 24. The Law was our School-master to bring us unto Christ , that we might be justified by Faith . We believe that we may be justified , Christ is said to be of God , made unto us Wisdom , Righteousness , Sanctification , and Redemption . It 's said unto us who were first united unto Christ by Faith ; That is that which the Apostle prays for , That Christ might Eph. 3. 17. dwell in their Hearts by Faith . As there is a substantial Union between God the Father and God the Son , so there is a Mystical Union between Christ and all his Members . This ( as the Apostle saith ) is a great Mystery concerning Christ and his Eph. 5. 31. Ut indicet ad istam Spiritus ●nitatem opus esse solidâ et constanti cohaesione , qualus est membrorum in corpore , & ramorum in arboribus . Musc. Church . And this Union the Apostle declareth farther , 1 Cor. 6. 17. But he that is joined unto the Lord is one Spirit : The Spirit on God's part , and Faith on our part ( which Faith we could not have , unless God first gave it ) makes up this Union between us and Christ , i. e. a Mystical Union . And by vertue of this Union we paticipate of Juice and Nourishment from Christ , as the Branch doth from the Vine , and receive influence as a Member from the Head , and we receive Supportation and Strength , as the Building from the Foundation . Farther yet in the very Grave we shall yet remain united to Christ . For Christ will be with us in the Grave . Every Saint is a part of Christ's Body , and not one Member can be wanting , otherwise ( which is impossible ) Christ's Body would not be compleat . And these Bodies of ours , ( if they be the Bodies of true Believers ) they shall be made like unto the glorions Body of Jesus Christ . Phil. 3. 21.

This Union is the ground of Communion with Christ . There ' a mutual Union and Communion between Christ and his Members , for in Christ there 's a fulness , and of his fulness we receive Grace for Grace . Joh. 1. 19. There 's in Christ fulness of Wisdom to Counsel us , and of Mercy to pardon us , of Righteousness to justify us , and of Holiness to sanctify us , and of Eternal Glory to make us happy to all Eternity . The Head takes care of all the Members . Christ the Head of his Church will not leave it destitute of Supplies and continual Influences from him , Now it 's Faith that makes particular application of all the benefits of Christ . By Faith we draw vertue from Christ , and fetch Supplies from him . In hearing , by Faith we taste the sweetness of God's Word : In praying , by Faith we have a sacred Communion with God , and receive a gracious answer of our Prayers ; In receiving the Lord's Supper , by Faith we feel Strength and Help for the subduing of our Corruptions . So then Faith is an Instrument that makes Christ and all his Benefits our own by particular Application .

3. Faith gives us Victory over all our 3. Faith gives us Victory over all our Enemies . Enemies . There are three grand Enemies of our Salvation , viz. the Flesh , the Devil , and the World .

1. The Flesh ( i. e. ) corrupt Nature is The first Enemy is the Flesh . a grand Enemy , always plotting destructive Designs against us , and the harder it is to be avoided , because it is an inbred Domestick Enemy , an Inhabitant that lieth in our Bosom , like the Syren it lulls us asleep , and then devoureth us , it kisseth and kills , embraceth and strangles , Inter amplexus strangulat . and when it maketh the most fair and plausible pretences , then it intends the most mischief . It 's an Enemy to God , even Enmity it self in the abstract . We read of the miserable estate of unregenerate Men , who have this grand Infamy Tò 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Rom 8. 7. Hic observemus hominis voluntatem divinae voluntati per omnia adversari . Calv. stampt on them fulfilling the desires of the Flesh : In the Original it's 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Eph. 2. 3. The Wills of the Flesh , plainly shewing that the Flesh hath a commanding Will requiring Obedience . And the Flesh hath an enticing alluring way to entice Sinners , and draw them with all alluring Persuasions to follow that way that leads to Destruction . For we read of Seducers that they allure through the Lusts of the Flesh , 1 Pet. 2. 18. The Expression is emphatical 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : They lay a bait and so allure to the rnine of those that take it . We must beware of the Baits of the Flesh , least if we swallow them we be choaked by them . Many Diswasives the Scripture gives against lusting , loving and living after the Flesh . It 's the Apostles charge , & entreaty both , 1 Pet. 2. 11. Dearly Beloved , I beseech you as Strangers and Pilgrims abstain from fleshly Lusts : And there 's a strong Argument added to persuade in the following Words , which war against the Soul . The Flesh sets it self in battel array , and useth all the battering Engines which it can invent , that it may conquer the royal Cittadal of our Immortal Souls . Other diswasives which the Scripture useth against the Flesh are , Rom. 8. 6. To be carnally minded is Death . And Rom. 8. 8. They that are in the Flesh , that is , they that abide in the state of unregeneracy , they cannot please God . And Flesh and Blood cannot inherit the Kingdom of God . 1 Cor. 15. 50.

Now having discovered our Enemies , let 's prepare to encounter with them , and the Weapon which we must use is Faith : For Faith is an Instrument to subdue our selves even unto our selves , even corrupt self unto renewed self . When thy pretended Friend ( i. e. ) thy Flesh , but rather that real Enemy , which ( as I may compare ) is as a Snake , which is in thy Bosom ; I mean corrupt Nature enticeth and allureth thee to Sin , and assaults thee with renewed Forces ; fight by a strong Faith against this dangerous Enemy : so through the strength of God thy corrupt self will be subdued unto thy renewed self , ( i. e. ) the Flesh unto the Spirit .

A second Enemy is the Devil . The A second Enemy is the Devil . Devil throws Darts , and not ordinary Darts , but fiery Darts : Wherefore the Apostle exhorts us above all taking the Shield Eph. 6. 16. of Faith , where with we shall be able to quench the fiery Darts of Satan . The Devil is a potent Adversary compared to a Lyon for Strength ; and not to a Lyon penn'd up in his Den , but to a rageing Lyon ; not a sleepy , but a roaring Lyon ; not a lazy , but an industrious Lyon ; and industrious to act Cruelties . Wherefore the Apostle's caution is both seasonable and necessary , 1 Pet. 5. 8. Be sober , be vigilant , because your Adversary the Devil , as a roaring Lyon walketh about , seeking whom he may devour . And what 's the Weapon offensive and defensive against this potent Enemy ? The Apostle prescribes it , ver. 9. Whom resist stedfast in the Faith : This Adversary hath strong holds . And the 2 Cor. 10. 4. Weapons of our Warfare are not Carnal , but mighty through God , to the pulling down of strong holds . Luther used to say . Although Esto Diabolus magnipoteris , nunquam eris Omnipotens . Luth. the Devil could do great things , yet he shall never do all things . This Adversary is a subtil Adversary : He hath Devices , Methods , Snares , and Depths . He is an inveterate and long experienced Enemy ; He useth all the Sophistry and subtil devices to seduce Mankind . To Envy he adds Lyes , and to Lies malicious Prosecutions , and the most exquisite arts of cunning conveyance to destroy precious and immortal Souls . How necessary is it for us to be always ready armed with the Divine Panoply , even the compleat Armour of a Christian , viz. The Eph. 6. 14 , 15 , 16 , 17. Girdle of Truth , the Breast-plate of Righteousness , the Shoes of the Gospel of Peace , the Shield of Faith , the Helmet of Salvation , and the Sword of the Spirit . Let us fight with these Weapons , and we shall overcome . Let us resist the Devil , and he will Jam. 4. 7. flee from us . Notwithstanding all the Arts of Legerdemain and the cunningest sort of Sophistry which Satan useth , a well grounded unfeigned Faith ( which worketh by love , and purifieth the Conscience , and which relyeth and stayeth upon God's Promises ) this Faith under God will conquer Satan's subtile Machinations . This is the Faith which will be victorious . Such a Faith joined with fervent Prayer was in Luther , who fasted and prayed for a young Man at Wittenberg who had given his Soul to the Devil : Whereupon the Devil threw in the Indenture through the Window . Let Faith hold out , and let the strength of Faith act vigorously , then will the Temptations of Satan be quickly vanquished .

3. Enemy is the World , with all its 3. Enemy is the World . Riches , Honour , Grandeur , Pomp and Bravery : These tempt and allure Men to Conformity to them . The World throws to one a Ball of Pleasure , to another a Ball of Honour , to a third a Ball of Profit , and exceeding great Riches . O! what sweet melodious Musick doth the World play , and how doth it bewitch Multitudes to dance after the World's Pipe , and how many are there who for the fruition of a few paltry Delights of this present World have hazarded their Souls to all Eternity ? What way then is their left to get Victory over the World ? The Apostle informs us , 1 John 5. 4. This is the Victory that overcomes the World , even our Faith . Where Faith is principled in the Word of God , it will prevail with a Christian not to be conformed Rom. 12. 2. 1 Joh. 2. 15. to the World : And not to love the World . Faith will help a Christian to live above the World , and to mind heavenly things , and to have his Conversation in Heaven . And thus through the strength of Faith being acted and enlivened by the strength of Jesus Christ , we get Victory over our Spiritual Enemies , viz. the Flesh , the Devil , and the World .

4. Faith gives us a Title to , and Interest 4. Faith gives us a Title to , and Interest in the Divine Promises . 2 Cor. 2. 20. Tim. 4. 8. in the Divine Promises . All the Promises are made in Christ , and in him they are yea and Amen . Now Believers have only a propriety in the Promises : without Faith we can lay no claim to any Promise . Godliness ( saith the Apostle ) hath the Promises of this Life and that which is to come . There 's a love of Beneficence , whereof all Creatures are partakers : Not the least creeping Creature but tastes of God's Bounty : God feeds the poorest Creature . This is a general Providence which extends to all good and bad , just and unjust . The Sun shines on the unjust as well as on the just , through God's common Bounty . But how many Curses , Forfeitures , and Variety of Mischeifs befall wicked Men , so that their Bread is Gravel , their Table their Snare , their Bed a Bed of Thorns ; They have outward Riches , and no Man should rob them because they are wicked , yet they have them unsanctifyed , they have not God's Turkium Imperium quantum est , est nisi mica Panis , quam Pater Familias pro●icit su● Canibus . Luth. reconciled Countenance to comfort them . Therefore Luther , speaking of the Turkish Empire , saith , that as great as it is , it is no more than a Crum of Bread , which the Father of the Family gives to his Dogs . Whatsoever wicked Men have is ex largitione , of common Bounty and by vertue of a general Providence . But Godly Men enjoy all their Substance , ex speciali Providentia & Promisso . They have Christ with all their worldly Enjoyments . They receive all outward things in Mercy , and sanctified . Not a Bit of Bread a Believer eats but it is by vertue of a Promise : Wherefore Faith helps a Believer in all Streights and Difficulties , to apply the Promises for his Supportation and Consolation .

Poor Persons plead their wants and pressing Poverty : But Faith answers all Objections by proposing the Promises , one is , Psal. 35. 9 , 10. O fear the Lord ye his Saints , for there is no want to them that fear him : The young Lions do lack and suffer hunger : But they that seek the Lord shall not want any good thing . Another is , Psal. 84. 11. The Lord God is a Sun and Shield , the Lord will give Grace and Glory , no good thing will he with-hold from them that walk uprightly . A third is , Matth. 6 , 33. But seek ye first the Kingdom of God , and his Righteousness and all these things shall be added unto you . A fourth Promise is , Rom. 8. 32. He that spared not his own . Son , but delivered him up for us all , how shall he not with him also freely give us all things . And that one Promise may be added , ex abundanti , the last but not the least of what hath been already mentioned , viz. Heb. 13. 5. Let your Conversation be without Covetousness , and be content with such things as ye have , for he hath said I will never leave leave thee nor forsake thee .

Those five Negatives have the force of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the strongest Negation . Consider that all the Faithful are the Houshold and Family of God , and he is never a whit the poorer by maintaining Multitudes Rich Men may decrease in their Estates by being over liberal to others : this the * * Mu●●● Pat●imonia estude●run●●●c●●sulte 〈◊〉 ende . Q●id autem stultiui est quam quod libe●ters ●acias 〈◊〉〈◊〉 diuti●● 〈◊〉〈◊〉〈◊〉 ? 〈◊〉 Offic. l. ● ▪ Orator reproves as a very great folly : But God by giving wasteth not . The Sun looseth no Light by communicating Light to others : For its Light cannot be wasted . The Fountain looseth no Water by giving Water to Streams . Now God is a Light never extinct , a Fountain never exhausted ; all the Granaries , Treasures , Cattle on a Thousand Mountains , and all the Hearts of Men , are at Gods disposing , and he orders them all for the supply of his People . There 's no deficiency , nor weakness nor Poverty in God .

All the Promises are the Believers Interest , or Magna Charta , for Heaven : They are so many Wells of Salvation . And Faith ( through Gods Gift is a Bucke● to Isa. 12. 3. draw Waters of Consolation out of those Wells . All the Promises are as so many Breasts of Consolation , and Faith is as i were a Mouth to suck Milk out of those Breasts .

Wherefore in all Conditions inward or outward , let Faith act on Promises , and depend on them , and by experience a Believer will find ground of singular support and comfort in the Promises .

5. Faith gives us an insight into Heaven 5. Faith gives us an insight into Heaven , and a Prospect ▪ of Eternity . and a prospect into eternity , Paul was wrapt up into the third Heaven and by Faith had a foretast of those unspeakable Joys . * * A Reverend and emineg●ly learned Divine gives his conjecture that at that time when Paul was Stoned , ●● was in a Trance , and saw the third Heaven . The Reaon of his Supposition he gives , because the self same Year that Paul was Stoned , he was caught up into the third Heaven . A. B. U●●●r . Stephen by the Eye of Faith ( though the Stones were about his Ears ) saw the Heavens opened , and Christ standing at the Right Hand of his Father . Job on the Dunghil when he was scraping himself with a Pot-shread by the eye of Faith saw his Redeemer . By Faith Moses amidst all the Reproaches and Cruel Bondage in Aegypt , saw the recompence of reward . Faith is the Eye , whereby we peep through the Curtains of Mortality , and take a view of the Glory of Heaven . By Faith we enjoy Communion , with Father , Son , and Holy Ghost , we receive the first Fruits of that plentiful Harvest , earnest , or part of payment of a greater Sum , which we shall receive in Heaven . The Glory which is to be revealed is apprehended in part in this Life , by true Believers . We have a pledge and some foretasts of the Glory in Heaven . What necessity then is incumbent on us to get this Grace of Faith both as to the truth and growth thereof ? We have such daily need of Faith as we cannot live without it . When we pray , Faith makes us successful ; when we hear the Word , Faith helps us to profit ; when we suffer Affliction , Faith helps us to be Patient . In a Word in dissertion Faith makes us comfortable ; in Tryals and Encounters , Faith makes us so couragious as to stop the Mouths of Lyons , quench the Heb. 11 ▪ 33 , 34. violence of Fire , &c. In Life Faith makes us fruitful , and in Death Faith makes us Victorious . And whilst we live in this World Faith helps us to a Prospect of Heaven . As the Israelites saw a glimps of Canaan , though a far off , whilst they were in the Wilderness ; so a true Believer by the Eye of Faith sees the Heavenly Canaan : He enjoys a Sacred Acquaintance and Communion with God in his Covenants , Promises Gracious Influences , so that by Faith we enjoy an Heaven upon Earth , ( i. e. ) some fore-tasts of that Eternal Happiness which is reserved in Heaven for us .

SECT. II. Containing an Vse of Direction .

SEeing then ( as it 's evident by the Use 5 for Direction how to get and increase Faith . premises ) that only true Believers set a high estimate upon Christ , and Faith is essentially requisite to get and keep so high an estimation of Christ . I shall now proceed to the 5th . Use , which is for Direction , how we may get , and increase Faith . To this purpose , I shall prescribe some means partly internal , and partly external both exceeding necessary .

First for Internal , Means , and that is the The Spirit is an internal means of getting Faith . Holy Spirit of God . Faith is a Divine Habit infused into the Soul by the Spirit of God : Hence we are said to have the Spirit of Faith . 2 Cor. 5. 13. The Spirit doth not stand in need of Moral Persuasions to excite us to Faith leaving it to the indifferency of our wills and understandings whether we will chuse , or refuse , assent , or dissent : But the Spirit of God Nolentem praevenit ut velit volentem subsequitur ne frustra velit , Arg. de Grat. & lib. Arg. works powerfully and irresistably , and of unwilling makes us willing by antecedent Grace , & of willing makes us more willing by Subsequent Grace . The Seeds of Faith are not sown in our Nature . We are Dead as were those dry Bones , mentioned by Ezek. 37. 2. Ezekiel , until the Spirit of God infuse vital Operations into the Soul . The Beginnings of Augmentations and finishings of our Faith all proceed from the Operations of the Spirit of God . Where this Spirit is , it opens the eyes of the Mind , that so we may understand the infinite value of Christ , and the absolute necessity of Faith to make particular application of him unto our selves . Faith is a wise gift of God , and it makes Believers wise unto Salvation . Faith and knowledge are hand-fasted and may not be separated . Joh. 17. 3. This is Life Eternal to know thee to be the true God , and him whom thou hast sent Jesus Christ . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Clem. Alex. There can be ( saith a Learned Author ) no Knowledge without Faith , nor any Faith without Knowledge .

2. The Spirit of God as it opens the eyes , so it inclines the will to yield ready Obedience unto Christ . As soon as Divine Light breaks in upon the Soul by the powerful illumination of the Spirit , then by the assistance of the same Spirit , the will is made pliable and willing , and becomes as swift in it's Motions as the Chariots of Aminadab , to embrace Jesus Christ with the Arms of Faith . Now we cannot Cant. 6. 12. John 6. 44. Cant. 1. 4. come to Christ , unless the Father draw us . Wherefore the Spouse prays , draw me , and I will run after thee . Though we are not to be accounted as meer Stocks , and Stones ; ( Because God hath endew'd us with a reasonable Soul , and the faculties of understanding and Will ) yet unless we be assisted with Supernatural strength , we cannot perform any Supernatural works : We must fetch strength from Heaven , otherwise we cannot perform any Spiritual action in a Spiritual manner , But being prevented and assisted by Divine Grace , we can cooperate through the assistance of that Strength , as the Apostle professeth . Phil. 4. 13. I can do all things through Christ that strengthens me . We cannot understand any saving Mystery , till the Spirit inlightens us , neither can we will any good thing till the Spirit of God inclines us : But by the assistance of the Spirit we have our eyes opened to discern what is good , and our Wills inclind to act what is good . Having mentioned the Internal means of getting and increasing Faith ,

I come now to the External means , and External means of getting & increasing Faith . they are three , the Word , Prayer , and the Lords Supper .

1. The Word is an External means 1. The Word is a means to get and encrease Faith . both to get and increase Faith : and we are to consider the Word in a threefold Capacity as it is Read , Preached , and Meditated on ; and in all these respects the Word exceedingly conduceth both to the begetting and encreasing of Faith .

1. The Word read is an Instrumental 1. The Word read . means both for the begetting and augmenting of Faith . John Huss ( whom Luther calls Sanctissimum Martyrem ) was Converted by reading of the Scriptures . Reading of Scriptures in publick Assemblies is an Ordinance of God , and anciently practised , for we read . Neh. 8. 8. So they read in the Book , in the Law of God distinctly , and gave the sence , and caused them to understand the reading . It 's our Duty likewise in our private Houses , and in our Closets to read the Word of God . Joshuah , a great General , is Commanded to read the Book of the Law : His Military Imployment allows no dispensation from reading of the Book of God . He ( notwithstanding his great and weighty affair ) was injoin'd both to speak of , and Meditate in the Law of God Day and Night , This Josh. 1. 8. Book of the Law shall not depart out of thy Mouth , but thou shall meditate therein both Day and Night , that thou may observe to do , according to all that is Written therein , for then thou shalt make thy way prosperous , and Deut. 17 , 18. thou shalt have good Success , The Book of Books , Kings themselves must read : And it shall be when he sitteth upon the Throne of his Kingdom , that he shall write a Copy of this Law out of a Book , out of that which is before the Priest and Levites . And it shall be with him , and he shall read therein all the Days of his Life , that he may learn to fear the Lord his God , to keep all the words of this Law , and these Statutes to do them . The Holy Scripture is the Rule of the Government , and the Conversation of the greatest Potentates . By keeping close to the Rule of Scriptures , they both learn to govern well , and live well . We read Acts 15. 21. For Moses in old time hath in every City them that Preach him , being read in the Synagogues every Sabbath day . The meaning I suppose to be this , that after reading an Exposition was given of the sence and meaning . It concerns all sorts of Persons to read the Scriptures . It 's the Peoples Duty ( though Popish Priests Sacriligiously Rob the People of the reading of the Scriptures ) to read the Scriptures , there 's an express charge given . Deut. 66. 7 , 8. Deut , 31. 11 , 12. And Christ gives a strict Joh. 5. 39. command , Search the Scriptures , for in them ye think ye have Everlasting Life , and they are they which testify of me . The Apostle Paul chargeth Timothy to give attendance 1 Tim. 4. 13. unto reading : If then we would get Faith in Christ , we must read and study the Word of God . Every one is bound to believe with an Explicite Faith and not to take things upon trust by an implicite Faith from Popish Priests : We must see with our own eyes ( as the Spirit of God hath opened them ) and not trust upon the Popes Spectacles . It 's a great Sacriledge in the Pope and his Adherents to keep the Scriptures from the sight of such ( as they call Lay People ) It was in Q. Maries days Prohibited to read the Bible , and some for reading of it were brought to trouble , as William Hunter , and others , as in the Fox Acts and Mon. Q. M. Acts and Monuments stands upon Record . And K. Hen. Eighth made a severe Law against the reading of the Scriptures in English . Bellarmine denies the reading of Catholic● Ecclesia statuit ne passim omnibus concedatur S●ript urarum Lectio . Bellarm. L. 2. de verbo Dei . Scriptures to all , so doth Molanus , Costerus , Stapleton , and others of that Bran. But are not People commanded to try the Spirit . 1 Joh. 4. 1. and to prove all things , and to hold fast that which is good . 1 Thes. 5. 21. But how can they do this unless they search the Scriptures . Let us than consider it 's our Duty , and make it our business to hear the Word read in Publick Congregations , and to read it frequently when we are in private . Let 's both hear and read with a serious reverential frame of Spirit : Let 's in reading compare the Old Testament with the New , how the Old Testament abounds with Prophecies and Promises concerning Christ , and how the New Testament makes Performances of them . 2. The Word Preach'd .

2. As we must read the Word , so we must with due regard hear it Preach'd . The Word read is sound and solid , and contains a sincere Milk , but something like the Milk suckt out of a Sucking Bottle , which through our weaknesses and dull Apprehensions may sometimes be dispirited : But the Word Preach'd is like the Breast Milk : It being deliver'd with Power , and viva voce , is like the Brest Milk most Nutritive . Though God can work without means , yet ordinarily he vouchsafes his Blessing upon the Word Preach'd in the demonstration of the Spirit and Power . The Eph. 6. 17. Isai. 53. 1. Rom. 1. 16. 2 Cor. 5. 19. Heb. 4. 12. Preaching of the Word is call'd the sword of the Spirit , the Arm of the Lord , the Power of God unto Salvation , the Word of Reconciliation , It 's an exact Critick of the thoughts , It divides between the Joynts and Marrow : There 's no such exact Inquisitor as the Word Preach'd : It will find out a Sinner in the Croud and tell him thou art the Man . Though the Preacher knows nothing of such and such secret Crimes , whereof the Sinner is guilty ( for no Man hath acquainted him with them , yet the word of God meets with the Sinner , and by the powerful Ministry of the word the most secret sins are discovered , the most hidden works of darkness are brought to Light . Some , when such sins have been Preach't against , have discovered their Murthers Committed long before . The Power of the word hath so prevail'd that the most secret Sinner hath been discovered , and with a troubled Spirit hath addressed himself to the Preacher by acknowledging of his Sins , and begging Prayers and Counsels for his Souls edification . Neither Mountains nor Castles , neither Rocks nor Foretresses can be able to withstand the conquering Power of the Word of God . If than we would get and increase Faith . We must attend at the Posts of Wisdomes Gate , and ( as Bartimaeus did ) we must lie in the way where Christ comes by . We must wait at the Pool of Bethsdah , where the Angel will come and stir the Waters . We must neglect no Sermon , for that Sermon , for ought we know might be a means of our Conversion or Confirmation . The Apostle tells us , Rom. 10. 17. Faith comes by hearing , and hearing by the Word of God . Therefore if we would get Faith , we must attend with all reverence and dilligence unto the Ministery of the Word . Faith is like Oyl to the Lamp , as it causeth it at first to give light , so by additions of supplies it keeps it Burning . Therefore let 's neither absent our selves from the Word read , nor from the Word preach'd . Both are Instruments to get and increase Faith .

3. Both to reading and hearing let 's 3. The Word Meditated . joyn Meditation , otherwise we may loose the fruit of our Labours . Meditation is the Spiritual Digestion of the Soul : It Psal 4. 4. ●uk. 2. 19. J●r. 8. 6. consists in a Communing with our own Hearts , a pondering , a calling our selves to an account , and asking the Question , What have I done : It 's a ruminating , digesting , a making what we hear or read our own by a particular application . 'T is true the work is difficult , it is as it were the climbing up a great Hill , but it 's exceeding profitable and comfortable . For this Meditation is a Divine Contemplation whereby we have a view and Prospect of Eternity . It 's the Wing of the Soul , by help whereof it soars aloft as high as Heaven . Wherefore that we may profit by the Word read and by the Word preach'd , we must exercise our selves seriously and frequently in this Divine art of Meditation . This was the frequent practice of David Ps 63. 6. Ps. 119. to Meditate on God in the night watch . He both Meditated on the Word of God ●●n the Works of God . He awakened with God in the Morning , and lay down with him in the Evening by heavenly meditation . The Character he gives of a blessed Man is , that his delight is in the Law of the Psal. 1. 2. Lord , and in his Law doth he meditate day and night . This was Isaac's practice to meditate in the Field at the eventide . Gen. 24. 63. He went out and sequestred himself from other Company , that he might enjoy Communion with God . This then is the choice and excellent means for Christians to thrive in Faith , Love , and all the Graces of the Spirit , and to be good Proficients in the School of Christ , when they addict themselves unto frequent and serious Meditation .

A Second External Means both of getting 2. Prayer is a means of getting & encreasing Faith . and encreasing Faith is Prayer . Faith is worth the asking for : Let 's then ●e earnest and sollicitous to the Throne o● Grace to obtain it . Let 's pray with the Disciples , Lord increase our Faith ; For he that hath true Faith is desirous of accessions thereunto : He finds many things wanting in his Faith , and therefore he prays for daily Supplies and Augmentations . Let 's pray as the Man in the Gospel did , Lord I believe , help my unbelief . There 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1 Thess. 3. 10. may be the Root of the Matter , even true Faith in a Christian , yet he ▪ is sensible of his Unbelief . He apprehends the remainders of Infidelity vexing him as a broken Bone , he meets sometimes with Fears ▪ Doubtings and Perplexities , distracting Thoughts , but these things are his Burthen and a Perplexity upon his Spirit●● Herein consists our Duty to be much i● Prayer , that God would give us the Spiri●● of Faith . The Spirit is promised to thos● that ask for it . And it 's the Spirit tha● works Faith in us , and Prayer is an Instrumental means to get the Spirit . God promiseth his Spirit , Luke 11. 13. & Matt● 7. 11. He promiseth to give good things t●● them that ask him : which evidently shew● that God by giving his Spirit gives a● good things . Let 's then be quickned t● our Duty to pray in Faith , and to pray for more Faith , and then we shall be sur● to speed , Matth. 21. 22. And all thing● whatsoever ye shall ask in Prayer , believin● ye shall receive . Go then to God and complain of thy unbelieving Heart , mour● for it , be earnest and importunate fo● Faith . As Rachel cryed out , Give me Chi●dren or else I die ; so cry out Lord , giv● me Faith or else I am undone . Lo●● strengthen my weak Faith ; quicken m● dull Faith : thus making our applicatio● to God in the Name of Christ , we sha● receive a gracious Answer .

3. The Sacrament of the Lord's Supper ● . The Sacrament ●● the Lord's Supper is a great means to confirm our Faith . is a great means to confirm our Faith : It 's to be necessarily presupposed that before we come to the Lord's Table we must have Faith , otherwise we cannot discern the Lord's Body . There is a great difference between the Word , and the Lord's Supper : For the Word both begets ▪ and encreaseth Faith , but the Lord's Supper ordinarily encreaseth Faith where it was begun before . The Sacrament is a Seal , and God doth not set his Seal to a Blank . An ignorant Person is as a Blank , and he hath no right to approach unto the Lord's Supper . An ignorant Person is more fit to go a g●azing with Nebuchadnezzar amongst the Beasts of the Field , than to participate of the Sacramental Elements of Bread and Wine : exhibiting Christ Sacramentally to the Faith of true Believers . And profane Persons are uncircumcised in Heart . No uncircumcised Person ought to participate of the Passover , neither may the uncircumcised in Heart , any debauch'd scandalous Liver presume to approach unto the Lord's Table . There was but one Man who came without a wedding Garment , and Christ found him out and doom'd him to Judgment . Such then as walk in their Pollutions , and with profane Hands and Hearts receive the Holy Eucharist expose themselves to dreadful Judgments both temporal and eternal , 1 Cor. 11. 28. For he that eateth and drinketh unworthily , eateth and drinketh Damnation unto himself ▪ not discerning the Lord's Body . It 's of absolute necessity that we should labour for Faith , pray for Faith , read the Word , hear it preached and meditate on it , that we may get Faith . And upon survey of our Hearts and diligent Inquisition , when we find our Faith weak and flagging we should adde more unto our Prayers , and apply our selves to the sealing Ordinance of the Lord's Supper . Sometimes we may not meet with God in the Word read : our dulness may not apprehend the manifestation of God's gracious Countenance unto our Souls . Therefore we must apply our selves to the Word preached : It may be through our inadvertency and distractions , we may not meet with God in the Word preached . Let 's then fall upon our Knees in earnest Prayer : It may be God may hide his Face from us . Some Jonah we must cast over Ship-board , and then there will be a Calm : Some Achan must be ston'd and then the Valley of Achor will be a Door of Hos. 2. 14. Hope . And to hearing . reading , and praying ; let 's with preparation receive the Holy Sacrament , Before we go thither let 's do as the Jews did in case of Leaven ; They first made diligent inquisition , and took a Candle and searched every Corner throughout : Having found Leaven they cast it out : And i● they found none , they took a voluntary curse upon themselves , if willingly they left any Leaven in their Houses . Let us go and do likewise : Let us light up a double Candle , viz. the Candle of the Word , and the Candle of our own Consciences , then upon discovery of any Sin , let 's loath abhor and cast it out , and willingly allow our selves in no Sin . When we receive the Lord's Supper we either do , or I am sure should do so , even enter into a solemn Covenant to amend our Lives : And how much is our Faith strengthened by the Reformation of our Lives ? For Faith and Obedience , Faith and purification of the Heart go together , and cannot be seperated . Thus I have shewed both internal and external Means of getting and encreasing Faith .

CHAP. XII .

Concluding with the sixth Vse for Consolalation .

AND now to put a period to this Treatise , Use 6 For Consolation . I shall close with a Word of Consolation unto all true Believers , the adopted Children of God . They esteem Christ precious , his Ordinances precious , his Ministry , and all his Members precious , his Day , i. e. the Lord's day Sabbath , they esteem precious , and account it the delight of their Souls ; to such as these I shall apply an Use of Consolation upon a double Ground .

1. Because they are precious in the account of Christ ; hence they ground their Comfort .

2. From the choice and Fruits which they receive from Justification by Faith in Christ . 1. All true Believers are precious in Christ's estimation .

1. All true Believers are precious in Christ's estimation . Christ first prized and valued them , making them precious by the application of his precious Merits , before they knew how to prize him : Christ first loved them before they loved him . Now if a Creature , a Man , can set such an high price on Christ , after Christ hath enlightned him to discern his inestimable Dignity ; O! how much more doth God the Father prize Christ his Beloved Son in whom he is well pleased ? And if we honour Christ he will honour us . Let us therefore take a narrow view , and thence make a Judgment , how precious all true Believers are in the Eyes of Christ . This shall be evidenced in these four Demonstrations . 1. Christ gives precious Names unto all true Believers . 2. Believers have interest in Christ's precious Merit . 3. They have the precious influences of his Spirit . And 4. Christ assures them of a precious Inheritance of the Kingdom of Heaven . In all these respects it will abundantly be evidenced , That all true Believers are precious in the estimation of Christ . For a distinct enlargement of these Particulars .

SECT. I. Proving that Believers are precious in the account of Christ , and this is a ground of their Comfort .

THere are in Scripture several precious Demonst. 1. Names given by God the Father and God the Son unto all true Believers .

1. They have precious Names sounding ● . Believers have precious Names . forth Bowels of Affection .

2. Precious Names of Honour and Dignity .

1. Christ gives Believers precious 1. Names of Affection . Heb. Mat. 12. 50. Joh. 10. 28. Lnke 12. 36. Joh. 21. 15. Jer. 12. 7. Gen. 24. 31. Cant. 12. 2 Names full of Affection : He calls them Children , Friends , Brethren , Brother , Sister , Mother , Sheep-Flock , Lambs . Further yet , the Saints are called the dearly beloved of the Lord : The Spouse of Christ . From all those Names and affectionate Titles given unto the Children of God , may evidently appear how high they are in his estimation . Now then to wrong a Servant of Christ is to wrong his Friend , his Brother , his Spouse . And questionless Christ will Revenge those Injuries and Indignities which are offered unto his Servants .

And as there are Names of Affection , so 2 Names of Honour and Dignity . there are Names of high Honour and Dignity put upon the Saints , even the Living Members of the Body of Christ , for

First they are call'd Gods peculiar Treasure . Exod. 17. 5. That ( as a Learned Author Abulensis in Exod. 17. 5. observes ) is call'd Peculium , which the Son and Heir of the House hath of his own , besides the right of his Fathers Inheritance , which he may dispose of as he thinks good . So though the Earth be the Lord Christ's by right of Inheritance , yet he hath an interest in his Church above all other . Add further they are accounted Gods Jewels . Mal. 3. 17. Although vile and profane Persons account Gods Children no better than the Off-scouring 1 Cor. 4. 13. Scobem aut Rumentum aut quicquid limando deteritur . Budaus . 1 Cor. 4. 13. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 suut Purgamenta aut excrementa seu quaequae de re immunda qua una fiat pura ne pecatur in metallis Scocii in uno aut olei faeces . Illyric . and Filth of the World , and no better than the Whitlings of Sticks , and the Filth that comes from the scouring of Pots , yet God esteems them as his Jewels ; and whose Judgment will you take the Judgment of the Wise Infallible Lord God , or the Judgment of foolish sin●ul Men ?

2. They are accounted Kings and Priests unto God . Rev. 1. 5. When Gideon had Zeba and Zalmunnah his Captives he propounded this Question unto them , What manner of Men were they whom ye slew at Tabor ? They Answered . As thou art , so were they , eac● one resembling the Children of a King . Judg. 8. 18. So will Christ ask the Question , who are they whom you , the Men of the World , Revile and Persecute ? Who are they whom ye scorn and trample on ? Are they vile , contemptible Persons ? No they are Spiritual Kings and Priests , Persons Honourable in the accompt of God . And therefore as Gideon put Zeba and Zalmunnah to Death for killing his Brethren , so will God severely punish the Wicked of the World for all the Injuries and Persecutions , which they have done unto the Children of God . However Ignorant Profane and Malicious Men debase and scorn such as truly fear God , yet they are precious in the Sight of God and honourable . There are many complicated Isa. 43. 4. Epithets of Honour joyn'd together . 1 Pet. 2. 9. But ye are a chosen Generation , a Royal Priesthood , a Holy Nation , a Peculiar People .

3. They are accounted a Crown of Glory , 3. They are accounted a Crown of Glory . and a Royal Diadem , Isai. 62. 3. God calls his People his Glory . Isai. 46. 13. I will plead Salvation in Sion for Israel my Glory . And the Saints are call'd the House of Gods Glory , Isai. 60. 7. More yet they are call'd the Throne of Glory . Jer. 4. 21. What need I enlarge further ? All Gods Children are Col. 12. Deu. 32. 9. Jer. 12. 10. Is. 19. 25. Saints , his Portion , his pleasant Portion , His Inheritance . Other People are the Work of Gods hands , but Israel is his Inheritance . They are the Church , the Family , of the First-born , the Sons and Daughters of the Living God . In all these respects ( and many more which might be mention'd ) it evidently appears how pretious all Christs Members are in his estimation , and this is a singular ground of Consolation unto them .

I proceed to a second Demonstration De mon. 2. All true Believers have Interest in Christs Pretious Merits . that all Believers have interest in Christs pretious Merits . Christs Redemption and Intercession : Christ's Blood , his Agony , his Sweating in the Garden , his Crucifixion upon the Cross , all these were for his People . Isai. 53. 5. He was wounded for our Transgressions , he was bruised for our Iniquities ? The chastisement of our peace was upon him , and with his Stripes we are healed ? So that hence it evidently appears , that Believers , and they alone , have interest in Christs Merits , and enjoy the benefits flowing from them . They are his Seed , the Church , his Body , his Members , 〈◊〉 Redeemed ones , a Peculiar People . For them Christ pray'd , Joh. 17. 9. For them Christ shed his Precious Blood : For them he became a Ransome and a Price of Redemption . For them he Died and Rose again : For saith the Apostle , Rom. 4. 25. Who was delivered for our Offences , and rose again for our Justification . And which is the highest Degree of Christs meriting for us : He took our Sins upon him by imputation , as the Apostle saith , the 2 Cor. 5. 21. For he hath made him to be Sin for us who knew no Sin , that we might be made the Righteousness of God in him .

A third Demonstration is , That Believers Demon. 3. Believers have the Precious Influences Christs Spirit . have the Precious Influences of the Spirit of Christ . All true Believers do pertake of such Heavenly Influences as are from the Head shed down upon the Members . Now the Influences of the Spirit of Christ are discovered .

1. By the Graces of the Spirit , and the resemblances whereunto the Spirit is compared .

1. For the Graces of the Spirit or Fruits they are mentioned , Eph. 5. 9. Goodness , Righteousness and Truth . And a large enumeration is set down , Eph. 5. 22 , 23. Love , Joy , Peace , Long-Suffering , Gentleness , Faith , Meekness , Temeprance : Every Grace is the Fruit of the Spirit . Now Christ as Head Communicates Grace to all his Members , and they receive according to their Measure and Proportion . There 's in Christ a fulness of Wisdom to Counsel , of Mercy to Pardon , of Righteousness to Justify , of Holiness to Sanctifie . And Pro Legis gratia quae praeteriit gratiam Evangelii accepimus hanc manentem & pro numbris & imaginibus veteris Testamenti gratia & veritas per Christum facta est . Aug. Epist. 11. there 's a derivation from the Root to the Branches , Joh. 1. 16. And of his fulness have all we received and Grace for Grace .

2. Le ts consider the Resemblances whereunto the Spirit is compar'd .

There are certain Metaphors mentioned in the Scripture , whereby the Properties and Influences of the Spirit of God are more evidenced , as for instance . 1. The Spirit is compared to a Fire .

1. The Spirit is compared to a Fire .

1. As Fire enlightens and gives Light to a whole Room ; so the Spirit of God inlightens the understanding .

2. Fire ascends , so where the Spirit of God is , there the affections are raised from Earth to Heaven .

3. Fire is Consumptive , it burns Stubble , so doth the Spirit burn and consume Corruptions .

4. Fire hath a penetrative vertue to creep into the pores of a combustible Body . So doth the Spirit penetrate the Windings and Diverticles of the Heart : The Spirit searcheth the Reins and discovers the most hidden things .

5. Fire doth inflame and transform things into its own nature : It makes combustible matter like it self : So the Spirit of God fills the Soul with a Divine Ardour . It 's called the Spirit of burning , Isa. 4. 4. where the Spirit of God comes it purgeth away the Dross of Corruptions by the Spirit of Judgment and by the Spirit of Burning .

2. The Spirit is compared unto Water . 2. The Spirit is compared to Water . 1. Water hath a quenching Vertue . In Water there 's a quenching and purifying Property .

1. In Water there 's a quenching Property . Water quencheth Fire , at least abates and cools the heat ; so where God's Spirit comes , it sometimes quencheth the heat of inordinate Passions , and sometimes abates cools and moderates the heat of them ; God's Spirit is a Spirit of Meekness . A Man 's own Spirit is a boistrous Spirit , which upon any disgust is all in a Flame . But God's Spirit extinguisheth the heat of Fury and Anger . When Christ bad the raging Sea be still , there was a great Calm : so when the Spirit of God comes into the Spirit of Man it becalms all the Affections , it sets them in order and fixeth them upon the right Objects . Philosophers write , De sedandis affectibus , and yet they are meer Strangers to that Meekness which is one of the Beatitudes , Mat. 5. 5. Blessed are the meek for they shall inherit the Earth . That is Meekness in a Theological acceptation , which moderates Anger and keeps it within just bounds , when there are causes of provocation . To know when to be angry and when to be meek is a great Point of Wisdom . To be zealous in the cause of God , and meek in a Man 's own cause is well beseeming a Christian . Wherefore Luther speaking of a right placed Anger or Zeal , saith , It 's the best Ira in suo loco est optimu●● Dei Donum . Luth. Gift of God . But when Men are transported with Passion , like the Lunatick in the Gospel rending and tearing themselves , or like Cities without Gates or Bars , or like Waters that will keep in no Banks , or like Fire that flames higher and higher : O! what necessity is there of the cleansing Vertue of the Spirit of God , which as Water quencheth flames of Fire , so it quencheth the flaming Fury of exorbitant Passions , and brings a Man into a sedate and composed frame of Spirit .

In Water there 's a purifying and cleansing 2 ▪ Water hath a cleansing Vertue . Property . Water casts out Garbidg , and noisom Carrion . And as Water cleanseth bodily Filthyness : so the Spirit of Christ cleanseth from filthyness of Flesh and Spirit , ( i. e. ) both outward and inward defilements . Where the Spirit of God takes it's habitation , it ringeth and washeth all clean : what 's filthy and noisom it throws out : For God's Spirit will not cohabit with a Cage of unclean Birds , and noisom Lusts . We read that Elias , Christ's Fore-runner , was like a Refiners fire , and like Fullars Soap . As the Refiner purgeth out Mal. 3. 3. Dross , so doth the Spirit of Christ purge out Sin and Corruption : and as the Fullers Soap scours , washeth , and cleanseth the Cloth and makes it pure and white : so doth the Spirit of Christ purify and cleanse the Soul . At Christ's transfiguration we read , Mark 3. 3. And his Rayment became shining , exceeding white as Snow : so as no Fuller on Earth can white them . From this comparison it 's intimated that although other Fullers can make Garments white and clean , yet no Fullers Soap can make the Cloth so white and clean , as the Blood of Christ can purify and cleanse the Soul . 3. The Spirit is resembled to Ointment .

A third comparison of the Spirit , ( whereunto it 's resembled ) is Ointment . The Properties of Ointment are ,

1. To supple and asswage Humors in the Body : so doth the Spirit of Christ asswage and bring down all proud swelling thoughts . High Inclinations are cast down by the Spirit of God . The hard Heart is molified and of insensible it becomes sensible , and of seared it becomes tender and apprehensive of Sin .

2. Ointment hath a penetrating Power to pass through the Pores , and diffuse it self through every Pore of the ill affected part : So where there is the Unction of the Spirit it openeth the Eyes , subdues the Will , raiseth the Affections , enlargeth the Heart . Hence saith the Apostle , 1 Joh. 2. 20. But ye have an Vnction from the Holy One , and ye know all things , i. e. All things needful for Salvation . And this Unction is an abiding Unction , ver. 27. But the annointing , which ye have received of him , abideth in you , and ye need not that any Man teach you , that is , they need not , that any should teach them any new Opinion ▪ Let them retain those Principles wherein they have been taught , and stick close unto them .

3. Ointment hath a refreshing and comforting Vertue . Ointments as they make way for the emission of all noxious Humors , so likewise for the free passage of all Vital Spirits , which do enliven , refresh and comfort the Heart . Hence we Ps. 104. 15. ●sal. 4● . 7. Isa ●1 . 3. Joh. 14. 25 Joh. 14. 16 read that Oil makes the Face to shine ▪ And it 's called the Oil of Gladness , and the Oil of Joy : So the Spirit of God is a Spirit of Consolation , call'd the Comforter , A Comforter that may abide with us for ever . In all our Troubles , if we can get God's Spirit for our Comforter , we shall chearfully rejoice in Tribulation . The Question was Job 15. 1. ● ▪ propounded to Job , Are the Consolations of God small with thee ? So it may be ask'd , Are the Consolation of God's Spirit small with thee ? No questionless ; for they abound in Comfort . The Illapses , Influences , and Communications of the Spirit of God in comforting the Afflicted , binding up the Broken-hearted , refreshing the Languishing , raising up those that are Fallen , strengthning the Weak ; all these set forth abundantly the singular benefit of Divine Consolations flowing from the Spirit of God .

A fourth Demonstration that Believers Demon. 4. Believers have a P●e●ions Inheritance . are Precious in the sight of Christ is , because that Christ assures them of a Precious Inheritance in the Kingdom of Heaven . Heaven is Christs Purchase , and by vertue of Christs Purchase it becomes the Saints Inheritance . The Tenure where ▪ by the Saints hold is in capite , in their Head , Christ . Now for their full assurance there 's a threefold Title whereby true Believers lay claim to Heaven , viz. By Promise , Donation , and Possession .

1. By Promise ; Christ hath promised 1 Title by Promise . Heaven unto his Children . Amongst many I shall select a few excellent Promises , one is Joh. 14. 23. In my Fathers House a●e many Mansions , if it were not so I would have told you , I go to prepare a place for you , and if I go and prepare a place for you , I will come again and receive you unto my self , that where I am , there ye may be also ▪ Another nother Promise is , Matth. 19. 28. Verily I say unto you that ye which have follow'd me in the Regeneration , when the Son of Man shall sit in the Throne of his Glory , ye also shall sit upon twelve Thronis , Judging the twelve Tribes of Israel . A third Promise is , Matth. 19. 29. And every one that hath forsaken Houses , or Brethren , or Sisters , or Father , or Mother , shall receive an hundred fold , and shall Inherit Everlasting Life . The meaning is not , that all these things should be made up in kind , that he should receive so many Fathers , Mothers , and Sisters , in the room of them , but the meaning is , that he shall receive Christ and Everlasting Life , which is his Purchase , and is infinitely more worth than all the World .

A second Title which Believers have to 2. Title by Donation Heaven , is a Title of Donation . Eternal Life is the gift of Christ , as may appear , Joh. 10. 28. And I give unto them Eternal Life , and they shall never perish , neither shall any pluck , them out of my Hand . Further Christs Donation is evident , John 17. 22. And the Glory which thou hast given me , I have given them : Heaven is Christs Gift , and there is no merit , nor any thing in the Creature to procure God to bestow his great Gift , for saith our Saviour , Luk. 12. 32. Fear not little Flock , for it is your Fathers good Pleasure , to give you the Kingdome . But though we cannot merit Heaven , yet we must be constant and conscientious in the performance of our Duties , we must repent , believe and be zealous to do good works ; and to such as are faithful unto Death , the promise will be made good unto them . Rev. 2 , 10. I will give thee a Crown of Life . It 's true that Salvation is a free Gift , and Heaven is the purchase of Christs Blood , yet our Duty is to work out our own Salvation with Fear and Trembling , Phil. 2. 12.

A third Title to Heaven is that of Possession . 3. Title by Possession . Joh. 3. 36. He that Believes in the Son hath Everlasting Life . A Believer hath such an assurance as present Possession can give him . For the Word of God is his assurance : He hath a Witness , 1 John 5. 10. He that believes on the Son of God hath the Witness in himself . And he hath both Sealing and Earnest , Eph. 1. 13 , 14. Ye were Sealed with that Holy Spirit of Promise , which is the Earnest of our Inheritance . The Sealing of the Spirit is Assurance , the Earnest is part of Payment , or some first fruits of the Harvest , so than to have a Title of Promise , Donation , and Possession must needs be a strong Title .

Quest. But the Question hence will be moved whether any can be assured of their Salvation in this Life .

Answ. To this I Answer , That some have been assured , and others may be assured .

1. Some have been assured as Job , c. 19. v. 25. I know that my Redeemer liveth ; and Paul , Gal. 2. 20. Who loved me and gave himself for me . And 2. Why others may be assured of their Salvation in this Life . For in those Beautitudes mentioned , Math. 5. If upon serious search and Examination , a Believer can conclude that he is poor in Spirit , pure in Heart , &c. Thence he may infer , that he is in a state of Blessedness .

Likewise the Scriptures give several distinguishing Characters , whence we may evidence the assurance of Salvation .

One is love to the Brethren , 1 Joh. 4. 14. We know that we have passed from Death to Life because we love the Brethren .

Another Character is the loving of Christs appearing . The Apostle speaks not only in his own name but also in the name of all Saints . Henceforth there is 2 Tim. ●8 . laid up for me a Crown of Righteousness , which the Lord the Righteous Judge shall give me at that Day , and not to me only but unto all them that love his appearing .

A third Character is effectual calling : If we make our calling sure , thence we may be assured of our election . 2 Pet. 1. 10. Wherefore the rather Brethren give diligence to make your calling and Election sure .

These may suffice for the Trial of the Grounds of assurance .

But we must know .

1. That many Precious Servants of God may for a time want the sence of Gods favour , and be at a loss for assurance . Ps. 10. 1. Psal. 88. 5. David complains of Gods hiding his face from him : And so did Heman complain that he was free among the Dead , like the Slain in the Grave , whom thou remembrest no more . And he likewise expostulates the case with God , why hidest thou thy face from me ? Gods Children are always in a safe condition , yet they are not always apprehensive of their safety . Sometimes they are under Desertions , and Withdrawings of Gods Countenance . A Child of Light may walk in Darkness . Comfort Isa. 50. 10. may be near him , and yet he may not discern it , as Mary could not see Christ for Tears in her Eyes .

2. Assurance admits Degrees , sometimes it 's more sometimes less . The best are not always at a stand : Upon strict Inquisition in their Hearts , they find cause of Humiliation ; and walking heavily . The remembrance of an old Sin may cause a great damp and sadness upon the Heart ,

3. Assurance may be a long time before it be obtained . There will be long searching the Heart , fighting against Sin , Fervent and Assiduous Prayer , a great deal of combating against the Flesh . A Holy Martyr could not get assurance till he came to the Stake , at last he told his Friend , O Glover . Act. Mon. Q. M. day● . Austin he is come , he is come , he is come .

4. Notwithstanding there may be assurance , yet sometimes Doubts and Troubles may arise in the Spirit , upon Apprehensions of Gods clouding his Countenance , and upon Apprehension of the difficulty to get rid of some secret Sin .

Quest. But what 's our Duty .

Answ. 1. Allow thy self in no Sin , be Direct. 1. it ancient , customary , beloved , or secret , away with it . The hankering after any beloved Sin , the delay of executing Justice upon it , may break thy peace , and hinder thy assurance . Wherefore give no quarter to Benhadad , nor to Agag : Make a League with no Gibeonite . Foster no Dalilah , no Herodias . Throw Jonah over Ship-board that 's the way to make the Sea calm . Stone Achan , that 's the way to make the Valley of Achor a door of Hope : Brain Goliah , a Champion Sin , and than other Hos. 2 , 14. Sins will sooner be vanquished , as the Philistines were when Goliah was destroyed .

2. Make it thy serious business to clear Direct . 2. Make it thy business to clear up thy evidences . up thy Evidences for Heaven ? Examine whether thou hast Christ formed in thee , whether the new Creatute is manifested in thy understanding to know God , in thy will to obey God , in thy affections to love him , in thy Heart , and Life , whether they are inlarged to run the ways of Gods Commandments , search and examine whether Sin be mortified and the Body of Sin Crucified , Whether thou art Justified by the Bloud of Christ , and Sanctified by the Spirit of Christ , whether thou art Redeemed from thy vain Conversation : upon such a serious Inquisition into thy Heart assurance may be obtain'd .

3. If thy Evidences be dim , and thou canst not read them ; yet let not thy Direct . 3. Let not thy hold go . hold go : What thou wantest in Evidence , make up in Adherence to , and recumbance and reliance on God . Thus did David under Disertions . Ps. 42. 11. Why art thou cast down O my Soul , and why art thou disquieted within me ? Hope thou in God for I shall yet Praise him , who is the health of my Countenance and my God . And thus did Job behave himself amidst all his Afflictions ; Job 13. 15. Though he slay me yet I will trust in him . And such as are in a dark condition , who apprehend not the light of Gods Countenance , they are exhorted to trust and stay upon God . Isa. 50. 10. Who is among you that feareth the Lord , that obeys the voice of his Servant , that walketh in Darkness and have no light : Let him trust in the Name of the Lord , and stay upon his God ?

4. Be fervent and frequent in Prayer . Direct . 4. Be frequent and fervent in Prayer . Gen. Rebekkah when there were struglings in her Womb , went to enquire of God . If it be so , why am I thus ? So amidst the Troubles Fears and Tumults of thy Spirit exercise Prayer . If Gods Countenance be clouded pray with David , Restore unto me Ps. 51. 22. the Joy of thy Salvation . Thou wantest assurance and art troubled upon the suspensions and hidings of Gods Countenance , thy duty is to be an earnest Solicitor unto the Throne of Grace , and pray that the Lord would lift up the light of his Countenance on thee , Ps. 4. 6. Great things are promised , Ezek. 36. viz. Sprinkling of clean Water , v. 26. A new Heart , the Spirit , 27. Security , 28. Plenty and Fruitfulness , yet God expects and requires the Prayers of his Children . Ch. 36. 37. Thus saith the Lord God , I will yet for this be enquired of by the House of Israel to do it for them . If than we would obtain assurance of Gods Love , we must pray much , and joyn Fasting and Watching with Prayer . Gods loving kindness is better than Life , Ps. 63. 3. therefore we must pray for it , and labour to get assurance of Gods love unto our Souls . How welcome was Samuel to Hannah being the Child of her Prayers . And oh how highly valued will assurance be to him who hath obtain'd it in answer to his Prayers ? Wait than and pray , continue instant in Prayer . And to Prayer joyn Hearing , Reading , Meditating , and receiving of the Lords Supper : And when once thou hast got it , be sure thou be thankful and watchful . Take heed of the least Sin . The least crum of Leaven must be cast out . A Servant being incouraged by more wages hath more strong Obligations on him to serve his Master with more diligence and Fidelity . Assurance and Manifestations of Gods love to a Christian are Ingagements to excite him to a more humble , holy , and close walking with God . The more mercy he recieves , the more he is ingaged to a faithful performance of his Duty . Whatever Manifestation of love is given unto thee know that thou ought to be more thankful and fruitful in every good work . The Apostle Writing of the Blessed Vision , 1 Joh. 1. 2. For we shall see him as he is ; infers our great Duty to be reduced unto Practice . v. 3. And every Man that hath this hope in him , purifies himself even as he Matt. 5. 8. Heb. 12. 14. is pure . The pure in Heart are Partakers of the Blessed Vision . And without Holiness no Man shall see the Lord . Let 's than follow after Holiness . If ever we hope to be happy hereafter , we must here be Holy . No Holiness no Happiness .

SECT. II. Containing the Fruits of Justification , which are a Ground of the Believers Comfort :

HAving proved the first Ground of the Comfort of Believers , because they are Precious in the 〈◊〉 of Christ . I come now ( and with this Section I shall conclude )

To lay down a second Ground of Believers Comforts drawn from the Fruits of Justification . And they are set down , Rom. 5. 1 , 2 , 3 , 4. Therefore being Justified by Faith , we have Peace with God , through our Lord Jesus Christ , by whom also we have access by Faith unto this Grace wherein we stand , and rejoice in hope of the Glory of God . And not only so , but we Glory in Tribulation , also knowing that Tribulation worketh Patience , and Patience Experience , and Experience Hope .

There are sixspecial Fruits of Justification by Faith mentioned as so many Daughters of that Mother ; or as so many Precious Fruits growing on that Tree . And they are Peace , Access , Joy , Hope , Patience and Experience . These I shall inlarge particularly and so finish the Treatise .

1. By being Justified by Faith we have 1 Peace with God . Peace with God . We have sweet tranquility and security upon our Spirits . What though Men Condemn and the World Persecute us ? What though troubles come as violently as Waves in a Storm , dashing upon us with more renewed fury ? Yet Peace with God and security of Conscience will quiet our Spirits , and comfort us amidst discontents , and fortifie us against Euroclydons and most Tempestuous Storms . When God Justifieth who can Condemn ? When God speaks Peace , who can speak Trouble ? It 's a grand incouragement , notwithstanding Troubles come thick and three-fold , that in Christ , we have Peace . He is our Peace and Peace-maker , and Reconciler . However the World Storm , yet Christ becalms the most Blasting Winds . These things ( saith he ) I have spoken unto you that in me ye might have Peace : But in the John 15. 33. World ye shall have Tribulation , be of good chear , I have overcome the World . We should indeavour after the things that make for Peace , and ( as the Apostle Commandeth ) If it be possible as much as in you Rom. 12. 18. lies , live peacable with all Men. But some are of such implacable Spirits , as will never be at Peace , and of the same malitious temper with David's Enemies , who when he was for Peace , they make themselves Psal. 120. 7. ready for Battel . Yet here 's a ground of of singular Comfort , that we have Peace with God , and this will make amends for all . For saith the Apostle . What shall we then say to these things ? if God be for Rom. 8. 32. us , who can be against us ? Wherefore let 's labour to get and keep Peace with God , and a good Conscience . Peace within will support and quiet us against all Troubles without , as Aarons Rod swallowed up the Rods of the Aegyptians .

2. Another Fruit of Justification by 2 Acces● unto God . Faith , is Access unto God . Sin sets Bars against us , and hinders our Access unto the Throne of Grace : But Christ breaks the Rom. 5. 2. Barrs and gives us Admission . We are led by the hand of Christ unto the Father . The Original Word imports as much Rom. 5. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This Manuduction or leading of us by Christ unto the Father is a great Priviledg Hereby we are admitted into the presence of the great King . None might presume to come into the Court of Ahasuerus , unless the King held out to him the golden Scepter . Behold Christ hath purchased this Priviledg of the King of Kings to hold forth his golden Scepter , and admit Believers into his presence . Hence a Beleiver enjoys a sacred Communion with the Father , Son , and Holy Ghost , and hath freedom to make his request known in Prayer and Supplication . What then remains but that we should make use of our Priviledg , and reduce the Apostle's Precepts in continual Practice , Heb. 4. 16. Let us therefore come boldly unto the Throne of Grace , that we may obtain Mercy , and find Grace to help in time of need .

A third Fruit of Justification by Faith is 3. Joy . Joy , and this is Joy in the Lord , or a spiritual Joy in believing . The sence of God's Love : The apprehension of his reconciled Countenance : The Believers Interest cleared up that he hath a new Name , a white Stone , and the hidden Mannah rejoyceth his Heart more than the Fruition of all the Honours , Pleasures and Profits which the Universe can afford . When God speaks to the Soul , and saith , Thy sins are pardoned , this is the most joyful and welcome day that ever a Believer saw ▪ The good Hearers received the word with Joy , and brought forth Fruit with Patience . Amidst great straits and exigencies the Church discovers an heroical Resolution , Yet will I rejoice in the Lord , I Hab. 3. 1● . will Joy in the God of my Salvation . Amidst multiplicity of rolling troublesome Thoughts , the Psalmist takes ground of encouragement , Psal. 94. 19. In the multitude of my Thoughts within me , thy Comforts delight my Soul . A Believer's Joy acts extraordinarily ; that which extinguisheth the Joy of a Carnal Man , is Fewe● to enkindle the Joy of a Godly Man : ●or ( saith the Apostle ) And not only so , but we Rom. 5. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Jam. 5. 2. glory in Tribulation also . A Believer accounts it all Joy , when he falls into divers Temptations : He kisseth the Rod that beats him , and with a Martyr bids welcome to the Cross of Christ , and with the Apostles , rejoice that they were counted worthy to suffer shame for the Name of Christ ▪ Acts 5. 41. O! what Joy doth Faith bring to Believers in all their Sufferings ! so that scoffs and reproaches they account their Honour , whips and tort ures scars of Mar●yrdoms Though a Believer be tost up and down with boistrous Waves and Tempests , he can see Christ by the Eye of Faith : Though his Body be tormented upon the Rack , yet he can see Christ his Comforter ; Though his Name be trampled on upon Earth , yet he rejoiceth that his Name is written in Heaven .

A fourth Fruit of Justification by Faith 4. Hope . is Hope : and this is the Anchor of the Soul . Were it not for Hope , the Heart would break , in the days of Jacob's Troubles . But days of Jacob's Troubles are ▪ days of Jacob's Hope . When Ezra and the People were full of grief and perplexities , because the Holy Seed had mingled themselves with Heathens , and were unequally yoaked with strange Wives , but notwithstanding Hope was left , quasi tabula post naufragium , Ezra . 10. 2. Yet now there 's Hope in Israel concerning this thing . Rom: 8. 24. By Hope ( saith the Apostle ) we are saved . When Spoilers come , a Believer is a Man of Hope . Whatever they take from him , yet they cannot take away his Hope . Amidst Clouds of Darkness his Hope is , That the Sun of Righteousness will arise with healings under his Wings . He hopes against his Reason : Though Sense fails , and Reason be non-plust , and all humane Confidence seem to be broken , yet the hope of a Believer abides like the Bow of Janathan firm in it's strength . A Believer hath hope for his Helmet . For ( saith the Apostle ) 1 Thess. 5. 8. putting on the Breast Plate of Faith and Hope , and for an Helmet the hope of Salvation . Let 's then make God our hope , as the Prophet Jeremy did . Jer. 17. 17. Thou art my hope in the Day of evil . Let 's apply Jeremys Resolution , with Jeremys Affection . Lam. 3. 24. The Lord is the Portion of my Soul , therefore will I hope .

A Fifth Fruit of Justification by Faith 5 Patience is Patience . In your Patience ( saith Christ ) Possess ye your Souls . There 's an absolute Luk. 21. 19. necessity of the Grace of Patience , for saith the Apostle , ye have need of Patience , Heb. 10. 36. that after ye have doen the Will of God , ye might receive the promise . Were it not for Afflictions there would be no Tryal of Patience : But Afflictions and Sufferings trie a Believers Patience . When Enemies make long Furrows on the back of the Righteous , when the Vision is dark , and the Chariot Wheels of deliverance drive heavily , when expectations ( though highly raised ) are disappointed : In a Word , when Troubles , Losses and Persecutions come , and fear upon ●ar , and one danger upon the Neck of another , as one Wave of the Sea follows another , then , O! then , what necessity is there of the exercise of the Grace of Patience , Submission and Resignation of our Wills in all things unto the Will of God : A waiting Patient frame of Spirit is prepar'd to undergo Hardships and Sufferings , with Courage and Alacrity . If then Faith and Hope begin to flag , let Patience interpose . A Believer makes not hast . He dares not prescribe to God , nor limit the Holy one of Israel . When God hides himself , our Duty is to continue waiting . Isa. 8. 17. And I will wait upon the Lord that hideth his Face from the House of Jacob , and I will look for him . There 's the exercise of Faith and Patience . Let us then immitate those , who through Faith and Patience have Inherited the Promises . Let Faith and Patience hold out , and whatever Pressures are upon us , they will either be removed or else be made more easy for us to bear them ?

The best and last Fruit is Experience . If 6. Experi●nce . Christians Treasured up their Experiences , and brought them forth upon variety of emergencies they might live more comfortable Lives than they do . Faith makes much 〈◊〉 of Experience , and puts a Christian upon a serious review of Gracious Passages of Providence , and thence draws Groans of Consolation . As for Instance ( saith a Believer ) I have been bewildred with Troubles on every side , and then God delivered me . I have been at the brink of the Grave , and then God delivered me . I have known a pinching season , and a great scarcity , then God kept me alive even in a time of Famine , and made Provision for me . I have been delivered from Satans Temptations , and from my own Corruption● ▪ I have been delivered from Enemies within me , and Enemies without me . I have escaped Fire when others have been a Taberah . I have escaped Pestilence when Thousands fell besides me , and ten Thousands at my Right Hand : I have escaped the Sword when many have been numbred to the Sword : Thus then let me infer , O! how thankful ought I to be to God for all his Mercies , and O! what cause have I to trust and depend on him , and conlcude that the same God Omnipotent Reigneth , as Good , as Gracious , as Merciful , as ready to help as ever , and therefore the experience of former Mercies should ingage me to depend on God for the Future . When David was to encounter with Goliah , he assum'd a strong ground of Incouragement from his own Experience . 1 Sam. 17. 36. Thy Servant slew both the Lyon and the Bear , and this Vncircumcised Philistine shall be as one of them , seeing he hath defied the Armies of the Living God . Let 's Write down our Experiences of Gods dealing with us , and let 's comfort our selves with this consideration , that God is in Heaven still . There 's no deficiency in the All sufficient God : His Hand is not shorned that it cannot help , his Ear is not heavy that it cannot hear . Put then all these Fruits of Justification togegether , and labour to be abounding and Fruitful in them . Now for a close of all , I heartily desire that the Promise may abide on all our Hearts , and our profiting may appear , that so I may comfort others with those Comforts wherewith I my self have been comforted . I know ( and I acknowledge ) that there are many Practical Treatises in Print ( and I wish there were more ) And I acknowledge that of Solomon , to be an undoubted truth . Eccles. 12. 12. Of making many Books there is no end . Yet if I can by this Treatise , or what I have formerly Written , be Instrumental for the Spiritual good of any one Christian , I shall account it a great incouragement to add greater Labours and further Pains , hoping that something may leave a deep impression on the Hearts of Readers , that their Souls may thrive thereby . The design I endeavour and desire to drive at in Writing is this , that my self and others may be made better ; my Conclusion therefore of all shall be in the Words of that most excellent Father St. Bernard ,

Therefore are all Books Written , that one Book of the Conscience may be amended .

FAXIT DEVS . FINIS .