THE FAITH OF Dying Iacob.

OR, God's presence with his Church, not­withstanding the Death of his Eminent Servants.

Being several Sermons from Gen. 48. 21. And Israel said unto Joseph, Behold, I die; but God shall be with you.

Occasioned by the Death of Mr. Isaac Hub­bard.

With the Memorials of his Life and Death.

And Advice to his Young Son.

By R. [...]OƲGE, Pastor of the Church at Great Cogshall in Essex.

LONDON, Printed for Tho. Parkhurst, and Tho. Cockerill, at the Bible and Three Crowns, at the lower end of Cheapside; and at the Three Leggs in the Poultry. 1688.

To the Church of Christ at Great Cogshall in Essex.

YOU are a people whom the Lord hath honoured with many successive able Pastors, Mr. Obadiah Sedgwick, Dr. Owen, Mr. Sams: All which Lights the Lord hath taken up into his upper Chamber, after their shine upon Earth to shine in Heaven; after their Labours with men, to take their rest in the Bosom of their God and Saviour. You are a people whom the Lord hath preserved marvel­lously in the stormy, cloudy and dark daies that scattered many others. You have had but a few drops of those tempestuous showers that drowned others. A garden inclosed, a spring shut up, a fountain seal­ed have you been: Your bow yet abideth in strength, though I am well aware how the Archers of Hell and Earth have shot at you. You have seen the goings of God in your Sanctuary, and every one of you may speak of his glory. The Lord hath [Page] much thinned your glory and comfort, by the decease of many Principal Members, though after the fall of the leaf, you have had sweet after-springs, and budding stems that you remain as green Olive-trees, in the house of your God: So let his spiri­tual glory remain fresh upon you. You have continued in a close adherence to the Lord, and his Worship, not mixing with the world, and thereby have lost little: in your keeping the word of his patience, he hath kept you from the hour of temptation that hath tryed the Earth, when greater damage hath attached others in their neu­tral, treacherous compliances. The Pil­lar of Cloud and fire, hath given you a safe conduct to this present break-day of the Glory of God, and the Jubile of rest and liberty, universally extended in this Nation from its Bondage, and where is the fury of the Oppressor? The Lord cause this springing glory to shine to a perfect day, and prevent new darkening Clouds For above the space of fourteen years the Lord hath placed me, unworthy me among you: And to the praise of his glorious name, you have seen the working of his blessed Spirit in your confirmation and others conversion: In which years [Page] through the various tryals Divine Provi­dence hath exercised me with, and the many personal infirmities that have attend­ed me, you have born up in your Christi­an ingenuous respects to me, as also in your assistance, according to your abilities, to my civil expences, wherein I have yearly spent the whole revenue of my little Own that I had in this world, which had not been, but for the failure of some other hand, of what was at first proffered at my coming to you; though the disturb­ing exigences of late times, conduced much to that failure: This indeed in some fits of exigence, hath proved some little un­easie temptation to me, to think of some other supply: Which at present I wave in duty to God, and true love to you. The last blow the Lord gave us, was that deep one, by the decease of our dear and honoured Brother Mr. Hubbard, which becomes the occasion of this small book. He was a good Copy, I hope many will write after him, and not let that goodly picture drop out of their hearts or lives: He gave you good conduct in all your af­fairs, and prospered, for the Lord was with him: 'Twas amongst his very last words, the Lord hath the residue of Spirits, let [Page] us pray that that living, flowing, renew­ing Spirit may flourish among us, with the encrease of Gifts and Grace. By rea­son of my many occasions, some months are pass'd since this Christian deceased; but I remember Vespasians Motto on his coin, sat cito si sat bene. 'Tis soon enough, if well enough. I design not many words to you, 'twill be better, that what con­cerns the Glory of God and our mutual comfort, be expressed in our continued fel­lowship. So, finally Brethren, Farewell, be perfect, be of good comfort, be of one mind, Live in Peace, and the God of Love and Peace shall be with you.

Yours to serve in the Gospel of Christ. R. Gouge.

TO THE READER.

THE Nation is too ingenious to be imposed upon by a precarious, aiery, fallacious insinuation in telling it, this and that Book was extorted and squeezed out, by the mighty enforcements of others perswasions; and knows well enough what men mean by their annihilations of self-worth, and abilities oft designed as a stirrup, or foot-stool to their greater repu­tation, that beauty may ray out the brigh­ter through a thin cypress veil: It also knoweth when it hath [...], fruitless flourishes, instead of en­riching treasure, being able to distinguish 'twixt a flood of words and a drop of rea­son, 'twixt an wholesome dish and un­nourishing [Page] farcements. And I know well what a surcharging Plethory and Surfet the stomach hath by many Books; and how little fear can be of a vacuity in an Age, so richly furnished with all sorts of read­ing, as also how short lived Books, long in conception are, much like that [...] the Historian Creature, but of one daies Life, dying as soon as bred, or like Jonah's Gourd, springing up in one day and withered in the next: And sometime I was thinking what Saul did among the Prophets, what Eldad and Medad did medling in Prophetical matters: And again thought of Hadrian, who sent his Servant a Box o'the Ear, for walking between two Senators. This, Reader, I have to tell thee, whatever inducements I had to this small Book, where presumption and imperfection are met together, my Principal reason was, I being a debtor to God and man, to make some thankful Recognition of my Creators mercy, raising me from a low degree to be put in trust with the dispensation of his [Page] most Glorious Gospel, as also to tell those of the World that know me, and have been kind to me; that I am desirous, as Gra­titude binds me, to be thankful, and if the Lord favour me, to add one poor mite to their edification in that faith, and love that is in Jesus. I row but in a small bottom, and liking the valleys, hope to escape the blasts and torturings of proud Envy: And whereas an artificial daubing paint as a slovenly dress, are both an im­pairment of a well complexioned constitu­tion, whose native simplicity is its own best Ornament, I have shun'd both so far as I could. 'Tis mans duty sui saeculi felicitatem & infelicitatem sapere, to take some cognisance of the good or evil, of the daies he lives in, and finding the whole universe concern'd in some beneficial service, my dull drowsie Soul began to forget its torpose and inability; as the beggar did his lameness, running away without his Crutches, when the Souldiers brake into the Temple. In this small con­cern, I have laboured no big words that [Page] exceed the bores of common Ears, nor long spun sentences that snap in the mid­dle before the memory can wind up one half: If thy charitable reception and in­terpretation may help towards any edifica­tion, Glory be to the Father Son and holy Ghost. Amen.

Yours to serve in the Lord Jesus. R. Gouge.

The Faith Of Dying JACOB.

Genesis 48. 21.‘And Israel said unto Joseph, Behold, I Die, but God shall be with you.’

WHen I behold all the Coin of the heavenly, and earthly Creation, I find this Motto and stamp in the Circle, I Die. What is life? but a Circle that ends where it began, Dust thou art, and to dust shalt thou return. The blessed Angels died mo­rally, falling from the life of God and glory. Adam was cloathed with skins, veluti quadam morte indutus, the figures of his dying con­dition. The glorious Heavens that have en­dured so long, at last shall perish, at least by immutation, that the dross and stains of sin may be burnt out, if not by abolition; not on­ly Nature, but the God of Nature dies, though [Page 2] he was not [...], Heb. 9. 12. of ordinary humane Creation, even his stately and exquisitely compacted Fabrick, that could bear more than all the world, was cracked and dissolved by the force of death. This is the de­vourer of all the brood of time: The Leveller that Eveneth all at its foot: pares nascimur, pa­res morimur; all dusts shake hands, and em­bosom together without strife for precedency. Diogenes groveling among the Ashes of the Tombs, could smell no difference between the rich and poor: Death with its Sithe goes into all the Fields of Nature, till it hath Inned the Harvest of all. What was but supposed of other Conquerors, is true of this Black Prince, the whole world must yield to its over-match­ing Sword, and puissant Mace. It is like Le­viathan, made without fear, beholdeth all high things, and is King over all the Children of Pride: Like the War-horse, it paweth in the Valley, and rejoyceth in its strength; it goeth on to meet the armed man; it mocketh at fear, and is not affrighted, neither turneth he back from the Sword, and saith among the Trumpets, Ha, Ha. At the gates of this Con­queror are piled up the Prince's Scepter, the Senator's Robes, the Judges Gown, the Soldier's Sword, the Rustick's Spade, the Scholars Li­brary. This eats asunder the strongest sinews, [Page 3] and joynts of the whole Creation. The stoutest Oak, the tallest Cedar, the whitest Lilly, the fairest Rose do it homage: 'Tis not confined to one Climate, but is an under God over all the world: It impartially treadeth on the thre­shold, and knocks at the doors of all. The Prince and Peasant dance in one Ring; 'tis the way of all the Living, Josh. 23. 14. I know, saith Job, that thou wilt bring me to death, and to the house appointed for all living, c. 30. v. 23. Post Genesin sequitur Exodus. There is no man that liveth that shall not see death, by dissolution or mutation: In this Road innumerable Travellers are gone before, and innumerable are following after by the irre­versible Decree of Heaven: All must lie in this Bed; the Grave enquires after all: 'Tis the common Inn for all, though in the morning of the Resurrection the Travellers take their di­vers Roads, some to the everlasting Hills, and others to the infernal Valleys. The Butler and Baker came both out of Prison, the one to Promotion, the other to Execution. Two men are unstrip'd, one to be scourged, the other to be cloathed with new costly Apparel.

This universal mutability Israel confirms, Behold I Die, but God shall be with you. Joseph had sent him Chariots to fetch him to Egypt, and God was sending Chariots to fetch him [Page 4] to his heavenly Canaan. Loe, a grateful mix­ture, Death and Life are before him; looking with his bodily Eye he crys, Terram video, I espy Earth; and looking with his believing Eye he crys, Coelum video, I descry Heaven: At once he smells the savour of Life and Death, and revives at both.

In this report of Israel to his posterity about him, we have,

1. A word of Sorrow; the voice of Nature respecting himself, I Die: He that conquered and prevailed over God, is now to be conquer­ed by Death. This sound certainly more brake their hearts than Paul's did the Ephesians, say­ing, Ye shall see my face no more. I your Father, a Patriarch, a Prophet, the Feoffee of the Co­venant, I Die; every word doubtless made their hearts to bleed, and the fountains of their eyes to gush out with tears.

2. An awakening Herauld, Behold; a word to quicken attention and consideration, q. d. mind the stroke, and consider what you have to do: I put off my Harness, you must put it on. I have fought my good fight, run my race, yours is yet to come; your present loss is great, future storms and calamities more, therefore Behold.

3. A word of Faith, and comfort, But God shall be with you. The cold Winter calls [Page 5] for a good fire: The dark Night for lighted Candles, Tempests for Anchors, swoun­ing fits for Cordials, and Distressing Times for an encouraged Active Faith, else Prayer fainteth, Duty sinketh, Enemies Spirits get up, and Holy Hearts drop down. With­out this Shield, envenomed deadly shafts pierce the Soul, congealed Blood freezeth into a crusty benummed Ice, a man is like a Soul-less body, a Ship without Sails, a Boat without Oars, Janua sine cardine, quite off the hooks. As Christ, the night in which he was betrayed in­stituted the refreshing Supper; So this good man after an holy useful life fortifies, like a good Physician, with a Soveraign Elixir, the hearts of his fainting Posterity: But God shall be with you.

Like a Wax-candle he expireth with a sweet savour of Prayer, Counsel and Comfort, drops the sweet Ointment from his head to the beard and Skirts. So did Isaac before in his Prophe­tick Extasie, Gen. 27. Elijah ascending dropt his Mantle of blessing. Paul nigh his departure takes care of the Church, 2 Pet. 1. 15. And blessed Jesus left this World blessing his Disci­ples, Luke 24. 51. In rogo Imperatorum, in burning the dead bodies of Emperors, perfumes were used. Morientium mens oculatissima, dy­ing men see best; the setting Sun shines fullest. Bucholcer that excelled others, at his last Ser­mon [Page 6] when led up by two excelled himself. Bolton dies preaching on the joys of Heaven. Preston on Gods glorious Attributes. Old Si­meon breaths out a sweet Swan-like Song; the Candle nigh extinct hath the greater flame. Moses near dying unrakes the covered fire, un­masks the face of the Good will of him that dwelt in the Bush, of which matter little had been said before. When Solomon had travell'd over the joys of the whole World, the people gathering about him to hear what news he brought after his return to God, preacheth this lesson, Vanity of Vanity, all is Vanity, lest o­thers should venture into his misguiding paths. Old Israel after his long earthly Pilgrimage re­turning home, reports this good news and ex­perience, But God shall be with you.

Faith is a great Prophetess; it sees best at midnight, sings sweetest sitting on a grave, or as the Nightingal with a thorn at its breast, or with Jonah in a dark Chappel like the Belly of Hell: it makes the sweetest Musick over Wa­ters, it findeth Honey in the Lions carcase, ga­thers Grapes of Thorns: Like the good Wife riseth at midnight to give Bread to its Hous­hold. In a gloomy night it tells of a fair day. Nube solet pulsâ candidus ire dies, when death gathers apace to the Heart, the Curtain's drawn, the Coffin ready, and dying knell rung out, [Page 7] though laughed at, as Christ attempting to raise the Rulers Daughter, it prophesieth life, saying, she is not dead, but sleepeth. Like the Admiral Ship it carries the light in a dark night: if hungry with the Lepers, 'twill venture into the Enemies Camp, and conclude as the good Spies, they are Bread for us: If in danger 'twill have a Victory, though as Jonathan and his Ar­mour-bearer, it creeps amidst the rocks, on hands, and knees; 'twill rap at Gods doors, though he saith, He and his Children are in Bed: though it sees Cities walled up to Heaven, it hath Rams­horns to batter all down: It minds not delays, or denials, but grows more importunate, and turns stones cast at it into Bread, Matth. 15. 27. Like the Ball cast down rebounds the higher: Like the Smiths fire becomes more intense by the sprinkled water, or as Spring water, 'tis warmest in the Icy Winter. It knows no impos­sibilities though all seems desperate, cum res rediit ad Triarios, it can live like a Salamander in flames, and like the triumphant Ark disdain the swelling waves. In this manner our Israel, with a confiding erect Faith, like a double-fa­ced Janus looking backward and forward, fore­telleth that all would do well, though he died. Nondum omnium dierum soles occiderunt. Though I a Star of the greatest magnitude am setting, yet the Sun will arise and shine upon [Page 8] you. Behold I die, but God shall be with you.

Observ. 1. From this report of himself ob­serve, That the most Godly and Useful Saints must dye; Your Fathers where are they? Death is not onely the Tribute and Homage of sinful humane nature in general, but of the best of men. The bravest Ships that sail on this Sea must strike and lower their Top-sails to its Flag: The green as the dry Tree must yield to its Axe: The Flower and its goodliness must fade, fine Grass as course, painted as plain. Grace freeth the Soul from moral corruption, not the Body from mortal corruption, from sins eternal condemnation, not from its tem­poral execution. The Sheriff and the condem­ned Prisoner ride in the same road, though not for the same end. The best must go through this dark dirty Lane, over this stormy Causey to get to the Royal City; the Countrey house of the Body must down that the Soul may go to its City-house. All must come under the stroke of the Angels Sword to get again into Paradise; must feel the pains of death, before they feel the comforts of life; must die to na­ture e're they live in glory: The Lamp and Candle of Nature must be burnt out, before the Lamp of Glory be lighted: The Phaenix must be burnt to ashes to generate a new Off­spring. Two deaths must be undergone to get [Page 9] to Heaven, the death of the Body, and the death of Sin. Death is the Bridge 'twixt Time and Eternity. All must uncloath; it would not do well to put the Vestment of Glory over Na­tures course, russet suit.

Here first consider what Israel's voice im­ports.

1. It is the voice of a diligent Labourer, who had finished his work, and had nothing to do but to die; who had with David served his generation served out his Apprentiship; I have finished the work, saith blessed Jesus, which thou gavest me to do. It is finished, and he bowed the head and gave up the Ghost, John 17. 4. and 19. 30. The idle truanting Child is loth to see the Father's face. Rest is sweet to the Labou­rer, not to the Loiterer. Work dispatched, a man dies with his own consent. The good Wife having got all ready, hath nothing to do, but to welcom her Husband long longed for. Israel could feriari Deo, keep holy-day with his God: His Ship was laded and rigged wait­ing only for Wind and Tide. After many field­battels he had only to put on the incorruptible Crown of glory, and after his labour in the Vineyard to take his golden penny. A faith­ful Steward is glad of his Audit, waiting only his discharge, and Plaudit, Well done good and faithful Servant: He had not now to believe, [Page 10] repent, and make his peace: He had not so li­ved as to be afraid to die, or to desire to live his life over again. 'Tis the godly life that makes the welcom death. Aristippus, in the storm, the Sailors wondering he was not afraid, said, You fear the torments due to a vicious life, and I expect the rewards of a virtuous life. Cae­sar Borgius was prepared for all things but to die. One, told by the Physician he must die, cryed out, And how much work have I to do? Another cryed out, Wounds, side, heart, must I die? 'Tis sad to see the Lamp of Nature wast­ed, and the Lamp of Grace not lighted, who are still to repent, still to believe. The comfort of a well-employed life is a great secret, hid Man­na that none know, but they that have it. Hi­larion thence chode his backward Soul, Egre­dere, egredere anima, quid times? why my Soul dost thou fear who hast served Christ these sixty years? Isa. 38. 3.

2. 'Tis the voice and language of Faith in the Covenant of Grace. The first violated Co­venant said, In dying thou shalt die. Death came double, dissolution to the Body, and damnation to the Soul. The Gospel tells us of a second death, a death unto death, of death and its fol­lower; there is death and its sting, death and the bitterness of death. Israel saw but a single disarmed death, John 8. 51. He that believeth [Page 11] shall not tast of death. The Believer does but just dip his finger in the Vinegar sauce, just sip of the Cup, and pass it away. Justice hath a Cup without mixture, without the least dram or drop of sweetning; and of a Cup full of mixture, tempered with all dreadful ingredients: To Believers all is sweetned, that [...]. Rev. 6. that is pale, wan, withering to a sinner, is verdant and refreshing to a Saint: The old enemy is made a friend. Windelmuta told, you have not yet tasted death, replyed, nor never shall. Christ hath promised it, Job 27. 15. The wicked are buried in death, that is, soon forgot­ten, or thus, their Body is buried in the grave, and their Soul in Hell. Faith parts with a life that cannot be kept, and foreseeth a life that cannot be lost. Democritus, asked by Philip, if he did not fear the loss of his life and head, an­swered, If I do, the Athenians can give me a life that is immortal. Faith puts into the possession of a life that never dies: He had first seen the Basilisk, and knew it could not kill him.

3. 'Tis the voice of one willing to die, rejoy­cing at its foresight: He is not startled, nor at all appall'd; shews no regret or recoiling thoughts; the blood in his face made no retreat for fear; he had more acquaintance with God than to be afraid: Though he felt a weak Body, he found a strong Faith; he knew though his Body [Page 12] was going to the Land of darkness as darkness its self, Job 10. 22. that his Soul was going in­to everlasting light: The Body with its dark black Mantle goes to an house where are all black hangings, but the Soul in her purled works and bright embroideries goes into the King's Palace with g [...]d [...]ss. Israel joyed before at the Waggons that fetched him from an earth­ly Famine, and now at God's Waggon to carry him to an heavenly Feast. Nautae dulcia patriis oscula figunt littoribus. The Sea-men kiss and leap on the wish'd for Shoar. Mr. Dod cryed, How shall I be willing to live? What Nature loaths and abhorreth, Grace dearly loveth. Death's paleness is better than the purest beau­ty. Cato so died, ut causam moriendi se nactum esse gaudeat, that he had obtained the occasion of dying. Cyprian received the sentence with a Deo gratias, thanks be to God, take me from men, return me to my Master. Antisthenes, ini­tiated into the mysteries of Orpheus, hearing that all of that Religion were happy, said, Why do they not then die? Who is loth to go home where most known and knowing? The Sea man gladly goes off the raging Sea ad for­tunatas insulas. The Soldier after many bloody battels is glad of his quietus est, of his quiet and well-provisioned winter-quarters. Is a Prisoner loth to be unfettered? the Bird to be out of [Page 13] the Cage? the poor man to put off his raggs for princely Robes? Saints have death in desire, life in tolerance. Sinners have life in desire, and death in tolerance, because they cannot avoid it. Knowing God is reconciled, and that they are getting out of sins, Satans, and sinners hands, finding Conscience serene, what should make them unwilling or undesirous? The Prince is glad of his gaudy Inauguration; the Conque­ror of his splendid Triumph. Frederick the third Elect. Palat. said to his Friends wishing his recovery, I have lived enough to you, let me now live for my self, and with my Lord Christ. 'Tis he who fears death that will not live with Jesus. Homely Messengers are received with respects for their Masters and Errands sake.

Israel saw the grim Servant on his pale Horse, he felt him knocking with his black Rod at Natures door, beheld his commanding Mace requiring his appearance to the King of Kings, yet his Heart could meditate terrour, digest the thoughts of all without terror, as the Ostrich can digest Iron. He knew his Master and his Errand, and could freely step up be­hind him to be carried to a better Place, better Relations, to Christ the Mediator, and the innumerable company of Angels. Socrates was glad dying he should see Homer and Hesiod, and other brave Philosophers; adding, 'twould [Page 14] be sad to die, if not going to better Company than he left behind.

Israel had sent out Scouts to acquaint him with the Enemies strength and intent, in lay­ing Siege with his Granadoes to batter down his Clay walls, and like a valiant Souldier does not stay till the Enemy came up to him, but went out to meet and fight him. He had heard the Cocks crowing, and the Clocks giving warn­ing, and that 'twas high time to arise, and be gone: He saw his Voyage nigh ended, and the Tide coming, and so with joy hoyseth up his Sails. Evangelick Job cries out, I know my Redeemer liveth; and familiarly talks of his Kindred, I have said to corruption, thou art my Father, to the Worm, thou art my Mother and my Sister, Chap. 17. ver. 14. The Child is not afraid to behold its Father, Mother, or Sister. 'Tis said of Moses that he died with Gods kiss, ad os Dei: the Babe kissed with its Mothers smiling face quietly lies down. Who should be loth to go to a place where are all Thanksgiv­ing days, those [...]? as Naz. calls them, speaking of his Sister Gorgonias death: Hence that expostulation, pati timetis, exire non vultis, quid faciam? Ye are loth to suffer, and loth to be gone, what shall I do? The Antient Primitive Church waiteth for you, the Saints desire you.

[Page 15] 4. 'Tis the voice of one peaceably resigning and submitting, ready to make a well-pleased re­delivery of the Soul which God had given him, knowing he received it on those terms to re­store it upon demand. Aaron was silent. Christ before the shearers was dumb, he opened not his mouth: He did not repine, murmur, or rage, as that Marshal Biron; he did not flie at, and gnaw the stone cast at him: He did not draw at the Arrest of Gods Serjeant: Tiribazus the Persian drew his Sword, but hearing it was an Arrest from the King, he put it up and submitted: Shall I not, saith patient bles­sed Jesus, drink the cup my heavenly father giveth me to drink? To a Believer 'tis Calix, not Cadus, a cup, not an hegs-head; 'tis a cup that smells of the fathers hand, the dregs whereof the wicked shall drink. He did not quarrel or strive to escape deaths hands: He kissed the black rod, yields to Gods Mace, without any harsh resentments, he gives quiet and full seizin, saying, 'tis the Lord, let him do as seemeth him good. Non tamen abhorruit anima à corpore, he was not displeased with, or weary of his old yoak fellow: He knew his Soul and Body married to part, and that they also should meet again: The Body saith to the Soul, like a man lying down to sleep, farewell, my Dear, till the morning; the Soul [Page 16] saith to the Body, as a man going a long voyage, My Dear, farewell, but after a few months I purpose to return.

Israel doth not capitulate or proffer terms for a renewed lease, but is willing to give in his old, willing to exchange his rural Cottage, for a royal Palace, his dark, narrow house for one more large, lightsome, and commodious: The Musician is willing to change his worn, cracked, unstringed instrument for a new one: So the Seaman, to exchange his crazy weather-beaten ship, for one new and strongly built. He knew his times to be in Gods hand and dispose: Socrates dying said to his friends, that the Gods only knew whether 'twere better for him to live or die. He was not dubiae juris­dictionis 'twixt the Collisions of Faith and Fear, but could say as Paul, I know whom I have believed, and that he is able to keep what I have committed to him. The Child is will­ing to put the precious jewel into its Fathers hands, to be safely laid up in his Cabinet for it. He saw death flying to him, as a Dove with an Olive Branch of peace, and not like an Eagle to make a prey of him. He saw it a Friend to invite home, not as an Enemy or Pur­sevant of offended, avenging justice; as a Ferry Boat to waft Gods children over to their Fa­thers house.

The sinner would fain flee out of his hand, Job. 27. 22. he believes he shall not return out of darkness, he feels scaring hellish flashes in conscience; sees the black Dog in his Chamber: Looking backward, he beholds a dismal train of lies and oaths, and a sinful un­profitable life: Looking forward, he hath the prospect of eternal fiery flames; looking inward, there is an hellish heap of sin, and a wounded gnawing conscience; looking up­ward, there is an holy incensed Almighty God: There is a dreadful sound in his ears, the ratling of Hells Chains, and the smell of its loathsome sulphur is in his nose, the spar­kles of the fiery lake oft scorch him; Spectrums and Apparitions affright him, much he feels, worse he fears: Animula blandula quò vadis. And I saith Reuben, whither shall I go. Hinc transeundum, quò abeundum. Rebekah asked, Wilt thou go with this man? answered; I will go: A Believer is willing to go along with death, but the sinner knows 'twill bind him, and carry whither he would not go. Dying is an act of obedience, not to be performed by children of disobedience; he that hath no grace in his life, can have no peace at death. 'Tis the oyl of grace that generates the oyl of gladness: The noise of the doleful funeral knell, the sight of the Beir or Scull, an hours sitting [Page 18] by a dead ghastly body appalls them. Saul that had a Lions heart, fainteth away: Bel­shazzar though his concubines and cups were at hand, grows wan, trembles and his joynts knock against one another: Ahab droops and hangs his feathers, Nabal is sullen like a stone, Judas bursts asunder: Cur hoc quod p [...]lles? Cur quis non prandeat? At a feast what saint­ing blushings are there, the blood coming and going overmatch'd with fear? However in a bravado Gulls, and Gallants, when the mystick [...] of Wines inspirits them, jest at death in their carpet vaunts and Thrasonical flou­rishes, canting to the viol, and playing upon the strings of vanity, and call for death when they think it far off, as Gaal for Abimelech, yet the least tread of its foot makes them like Pashur, terrours to themselves, the Jewish Doctors fancy that Absolom hanging by the hair saw Hell open, and to protract time would not cut himself down: Leporina pretended to die with her Husband, yet only sipt of the poysonous cup, leaving him the dregs, and over-living him, entred the inheritance of a second marriage. Death is so terrible that men yield to the greatest miseries, mutilations, dis­membrings, and cauterisings, yea venture to kill their Souls, to save their Bodies; Mar­cellinus 'twice casts in incense into the Idol fire, [Page 19] Ecebolius turns 'twice; even Peter denies, and forswears: men will live with maimed bodies, and perjured Souls to protract a short Life.

Hence in cool blood, and rational delibe­ration, every sinner averts from death; death is ever violent, Luke 12. 20. This night thy Soul shall be required of thee; required, not re­signed: his Soul is haled or forced away, as the Prisoner by the Serjeant, Job. 27. 8. as a Sword from a rusty Sheath, or a Cloth eat in­to the flesh, or the Foot from a strait pinching shoe.

But our Israel, is serene, calm without any impatient perturbation, a smooth Sea, not desiring respite for a day or an hour: But with Simeon, the arms of his Soul and Body filled with Christ, could say, Now Lord lettest thou thy Servant depart in peace; or with David, Return, O my Soul, to thy rest. He saw a blessed train of good works, prayers, piety and charity following him; and glori­ous Angels with open arms and acclamations of joy, ready to conduct him into an ever­lasting rest.

5. 'Tis the voice of one satisfied, undesi­rous of longer living, or of abiding in na­tures fields.

1. He had a satiety and fulness of Nature; [Page 20] the glass of his Life was leisurely run out, its thread spun to its length: The fruit hung on the tree till fully ripe, that he came to the grave in a full age; like as a shock of corn cometh in, in his season, Job 5. 26. He had Davids blessing, With long life will I satisfy him, and shew him my Salvation, Psal. 91. last. Abraham, Jsaac, Job, were full of years, Gen. 25. 8. Job 42. 16. had as many as their backs could well bear, their candle was not blown out, nor quenched with overflow­ing moisture, but burnt in the socket want­ing moisture. The ripe fruit was ready to fall, and the corn to shule in the field. And as the child perfected in natures ware-house, when the mother hath gone her full time knocks to have the doors unbolted; so were these Saints desirous of a larger liberty:

‘Juvat in immenso spatiantem vivere coelo.’

Israel had eat and drank at natures table so fully, that he desired not a morsel or draught more. His sun did not set at noon: Many as early Blossoms drop away, much corn is stry­ed in the green hose; many roses pluck't in their green cups: Some have but short warn­ing; the last month treads on the heel of the first, but Israel had fully compleated his jour­ney, had many warnings, that now he had nothing to do but to die.

[Page 21] 2. He had a satiety and fu [...] of spirituals, enrich'd with graces, comforts, & heavenly expe­riences: He had long sailed from port to port, till richly laden with the spoils of the East, knowing what 'twas to be transfer'd from na­ture to grace, he longed to be transfer'd and transformed from grace to glory, from glory to glory: The delicate dainties he had tasted at Gods table, and sweet draughts, he had been revived with in his wine-cellar, made him long for the immediate fruition of that fullness of joy, that is in the Lords presence, and plea­sures that are for evermore: The warm rays, through the crevise of holy duties, made him long to see the Sun, the refreshing streams made him thirsty for the fountain: Domine, moriar ut te videam. The Gauls having tasted the Vines of Italy, were unquiet till they pos­sessed the whole Land. Moses from the promise of an Angel to go with him, grows upon God for his own presence, and yet unsatisfied cries, Lord, shew me thy glory: Paul, ravished in­to the third Heavens, breaths out his, cupio dissolvi, I desire to be dissolved; the few hours he had in Heaven, made him desirous of that immediate vision that should never end, never be intermitted or interrupted, and made him think the time passed away slowly, finding his passage delayed. The Child filled is willing [Page 20] [...] [Page 21] [...] [Page 22] to be undressed, after a full meal that does not rise in their stomach, Saints are free to die, to go to bed▪ A full stomach hinders natural rest, not Spiritual: The fullness of the Earths things, makes unwilling to die, but the fullness of spi­rituals makes unwilling to live. The break-day of glory appearing, the delicious foretasts, the joyful prospects, the precious handsels, and waffs of joy, the delighting feelings, and fix­ed preconceived hopes of eternal felicities, make holy Souls impatient to be gone, and ready for the first ship that will transport them to that other world, à deliciis ad delicias: The sight of divine glory breeds a strange aliena­tion of mind, from superintending the trivial matters of this world, and enflames with ar­dent transports of flaming affections, to be where all shall be consummate: Claudimini, claudimini oculi mei, nihil jam pulchrius am­plius videbitis: O my eyes, be ye closed, you have seen the best on Earth, hasten to see the best in Heaven: 'Tis good, say the Disciples to be here, but 'tis best being above: [...], Phil. 1. 23. Though to the Martyrs Life was sweet as to others, though nature was sensible of pain, how much uncon­cern'd were they with sensitive comforts or pains, having the feelings of the joys of ano­ther world, to the vexation of their torturers, [Page 23] and enliv'ning of their followers? When evi­dences are clear, experiences fresh, and full, frequent communion sincerely maintained, and their work is dispatched, their cry is, Arise, let us go hence.

6. 'Tis the voice of one taking his leave, and last farewell of his dear Relations, leav­ing a place he should know no more, going to a long home, whence he should not return, Job 7. 10. 14. and [...]2. Death is a depart­ing, and that once for ever, not to be mul­tiplyed by a fancyed Transmigration of Souls, Heb. 9 27. Job 17. last. The Body goes down to the bars of the pit, there all are barr'd, and locked up fast, the Spirit returns to God that gave it. Sinners depart leaving all their good things behind them, their down beds, their rich b [...]gs, and costly buildings, carrying only their sins with him: Hîc divitias amittunt, pec­cata portant: The Seive lets go the Flower, and keeps the Bran. Saints depart, leaving all their evil things behind, shaking off their vipers, and carrying their good things, their good works and graces with them: Some graces go formally as love and joy, 1 Cor. 13. last; others vertu­ally: acts are transient, but the vertue is eter­nal, Luke 16. 9. that with open arms receive into everlasting habitations. O joyful ex­change. Felix mutatio, uberrimus quaestus ubi [Page 24] pro mundo coelum, to leave Earth for Heaven; witness Mrs. Drakes Divine transport, having a bright morning after a long night of gloomy desertion, after Mr. Dods prayer, she cries out, O, O, O, what is this? I am undone, undone undone, I cannot stay, let me be gone, Father, Mother, Husband kiss me, and let me take my farewel, Angels stay for me, the Crown is ready, he is come, he is come, weep not, but rather rejoyce.

2. The reasons why Gods Israel, or the godly must die.

1. Israel must die because there is sin, that cries for the fulfilment of the antient threat­ning, In the day, thou eatest thereof, thou shalt surely die: Sin and death are couples, go chain­ed together: Death had lain asleep for ever, if not enlivened by sin: The Sithe had had no Edge, if sin had not set it on: It had been un­born for ever; The Sword had never been drawn out of its Sheath, Rom. 5. 12. James 1. 14. Pelagians and Socinians to evade origi­nal sin, will not have it the punishment of trans­gression, but naturalis conditionis consequens, the consequent of mans natural condition, as made of mortal, brittle materials, tempered with elementary, fading qualities: True 'tis, what God made he can unmake, he can unpin the Tabernacle he sets up; yet his own Almighty [Page 25] will, who worketh all things after the counsel of his own will, could have preserved these contrary elements from quarrelling upon Earth, as he did in the body of Christ after his Resur­rection. Man at first was neither absolutely mortal or immortal, though mortality lay in the condition of nature, yet death was only on the supposition of sin. Man had a posse peccan­di & moriendi. As he might sin, he might die: Humane Nature in Adam contracted a debt, and all must be arrested for it: The Blood was tainted to the dammage of the whole Family, though not for satisfaction, yet for the illustra­tion of deserved justice: Where the garment is stained and sented with the blood of the mur­therer, the Blood-hound will fasten▪ Death found sin on a sinless Saviour, and pull'd him down to the grave: All in a measure, though for other ends, must hold conformity to him, and by tasting of death, learn to prize him that came to deliver from death and wrath to come: By this the benefit of Christ is enhaunced; na­ture that attends self-preservation abhors it, and fears the viper though the sting be out, and if not for a Saviours interposure, it had remain­ed as at first an enemy and passage to Hell.

2. The righteous dye that sin may not live. O happy Death! That killest thy self and sin at once. Goliahs head is cut off with his own [Page 26] Sword. Hîc praeceptum non peccare, ibi praemi­um. 'Tis Heavens precept that here we sin not; 'tis Heavens promise and reward that there sin shall be no more, it can't riggle into that heavenly paradise: The Law Vessels were not clean till broke to shivers: The People were unclean till even: The wall was pull'd down to destroy the Leprosy, and the fig-tree Epiphanius speaks of incorporated into its joynts. Death is the Red-Sea, where the Egyptians are drown'd, never to be seen more. Pia proles quae devorat matrem, sin was the mother of death, the Daughter buryeth the Mother full sore against her own, and the Devils will. Sin comes in at the Marriage of Soul and Body, and de­parts at their divorce: It doth Saints the kind­ness to rid them of what they would give worlds to be rid of immediately; on dissolution there is impeccability and impassibility to the Soul, it shall never sin nor suffer more. The Persians had an hunting day call'd vitiorum in­teritum, for the killing of venemous creatures. Death takes away a sinners Soul, and a Saints sin. Peccatum erat obstetrix mortis, & mors est sepulchrum peccati. The Death of the Body delivers from the Body of Death. Per quod potestatem habuit victum est. Death is wel­come, not as the end of trouble, but as the end of sin: Filthy Garments put off, and White [Page 27] Robes put on. 'Tis sin makes life uneasie: Old Mr. Cowper said, I have sought death with tears, not from impatience, or perturbation, but as weary of sin, and afraid of falling into it. A Gentlewoman trembl'd at her revi­ving from deaths sentence, because returning to a world where she should sin again. The Grave to the Body shall be as the Fullers Sope, to wash out its stains; and as the Dyers fat to strike in an Orient Dye, into the Souls bridal apparel; in this withdrawing room it shall be new turken'd, and fashioned, fitted for an Eternal Marriage with the Soul and with the Lamb.

3. The godly die, that being godly may not hinder them of their chief desires, and truest happiness: Days here are few and evil, 'tis deaths kindness to shorten them: If hope were only in this Life, of all, the Saints were most miserable, because, besides the calamities that are the common appendages of humane nature, they are under special consignations to the Cross for Jesus sake, exposed to the keenest malice, of Men and Devils, because they are Christians. Hence death is put into a Christians inventory of goods, inter peculia, 1 Cor. 3. 21. Happy they would be; without this that gives deli­very and seizin, they cannot be. Blessedness bears date from dying in the Lord, Rev. 14. 13. dying days are the [...], natalitia, birth­days [Page 28] of holy Souls: Now Saints are happy, but then all is pure, fixed, and consummate; all is now mixed Wine dashed with Water; Chaff mixed with Wheat, Smoak with Fire, Unbelief with Faith, their Pillar is Cloud and Fire, their day made up of Morn and Even. Ambigendo confidunt, & confidendo ambigunt, they doubt and believe; believe and doubt: The Tide is coming and going; The Sun rising and setting: But then all shall be glori­ous and unalterable without shadow of change: The change from Nature to Grace is marvel­ous, I was a Persecutor, I was a Blasphemer: But the change from Grace to Glory is far greater, when Saints shall be so unlike them­selves and what they were, that they shall stand amazed at themselves in their new dress, as if they were not the same persons. Religion will do none so much harm as to keep them long un­der severe Tutors, Governours and Harsh Task­masters; or as to keep them long from their glo­ous Inheritance, and the Bosom of Christ: The greatest demonstration of divine love would be wanting, 'twould for ever dishearten from god­liness, if men should fare the worse because they are better than others.

4. The godly die, that the Seas of mutual interchangeable loves may meet in one stream, that the Partition Wall 'twixt two Lovers may [Page 29] be broken down. Christ and his dear Spouse Love one another too much to be long asun­der: The Spirit saith, come, the Bride saith, come, come, Lord Jesus, come quickly. Da­vids Bowels Yern for Absolom, and he longs to see his Fathers Face; a Mediatrix may easily bring both together. Blessed Jesus raiseth de­sires and expectations in holy hearts to enjoy him; his death and prayer in Heaven, is, that they may live together, John 17. 24. Fa­ther, I will that those that thou hast giv'n me be with me; so saith the Omnipotent Son to the Omnipotent Father, I will. He went to Heaven as their [...], Heb. 6. 20. and representatively, they sit in heavenly pla­ces in him. In Heaven he is to prepare a place for them; shall all this cost and care be lost? Abraham rescues his Brother, David his Wives; will not the Redeemer rescue his afflicted Spouse? Hath he brought an Inheritance for himself and his Heirs; bequeathed it in his Testament; does he live to be his own Execu­tor, and will he not possess his Children with it? The Saints have left all for him, the world is an enemy to them for his sake, their superlative esteem is, Whom have we in Hea­ven but thee? their cry is, Lord how long, why stay thy Chariot Wheels so long? Lord thou hast made us for thee; and our heart is [Page 30] unquiet till with thee: We can put into no other harbour, when shall we appear before thee? Surely nothing shall long keep apart these dear and Ardent Lovers, where the exile of either is a wound to both.

5. The godly must die to make room for godly successors. There is not room enough on the narrow table of this world at once for Gods Plate to stand upon: Many are to Act their part on the Stage, and some must go off. Many Stars are to arise and Shine, some must set. One generation passeth, and another cometh, Eccles. 1. 4. all Gods Children can't be hud­led up in one room. One shall not do all the work, nor bear all the glory, or golden pen­nies; some are to come in at the third, others at the sixth, at the ninth, at the eleventh hour. One shall not fight all the Lords Battels, and carry away the triumph: Ferdinand said, How had I been Emperour if my Ancestors had not died? And I must die to make room for others. The Lord orders that some of Moses honour should be put upon Joshua, Num. 27. 19, 20. Elijah ascends out of sight, and drops his Mantle on Elisha, David prepares and makes room for Solomon, John admits a veil that Christ might shine, abates his trade and leaves his Customers to a worthier hand: Princes call home one Embassadour to send out another: [Page 31] Christ himself steps aside to make way for the Spirit. Saints shall go Sharers in Work and Wages, that all may rejoyce together, and one without the other may not be perfect, John 4. 36. Heb. 11. 40.

6. Israel, the godly must die to reap the har­vest of Christs and their own labours. Shall the great price of Christs blood be shed in waste? Shall he make preparations in Heaven, & in the heart, to make meet for a blessed estate, in vain? John 14. 3. 2 Cor. 5. 5. Col. 1. 12. Shall a Mother endure hard labour, and not have the pleasure to fill her arms with her Child, and to dandle it at her Breasts? What will become of the Fathers promise, he shall see of the Travel of his Soul and shall be satisfyed? Shall he plant a Vineyard, and not Eat of the Fruit? Tread the Olives and not be anointed with Oyl?

Shall Christians labour in vain? Plough and sow in tears, and not reap the sheaves of joy? Shall they sigh and not sing? Pray and not Praise? Shall Corn be sown and shule in the Fields?

Behold, I Die.

This word Behold, standeth limited in its own bounds, to enjoyn a stop, stay and pause of consideration, a stand still of observation, the matter is remarkable. When Amasa was slain, the Host of Israel stands still, 2 Sam. 20. 12. [Page 32] When an Israel, a wrestler, a prevailer with God departs, the Clock of the mind should stand still, its weights be taken off: 'Tis time to consider what times are past, and what evil may lie at the door. Consider of it, take advice and speak your minds, Judg. 19. 30. 'Tis an Hig­gajon Selah, a matter worthy of most serious thoughts of heart.

Observ. When Israel dieth, it challengeth, it commandeth a great remark.

David, as a Woman in travel, as a Man nigh murdered, as besieged men in hazard to lose all, crys out, Help Lord, for the godly man ceaseth; for the faithful fail from among the children of men, Psal. 12. 1. And again, Isa. 57. v. 1. The righteous man perisheth. If a Stud fail, or a Tile fall off the house, there is loss; more if the Pillars fail. If Shrubs and under wood be fel'd, 'tis observed, but more if the stately Oaks, the Cedars, and fruit-bearing Trees be cut down. Of eminent Christians we may say as of David, Thou art worth ten thousand of us. The death of the meanest Christian is loss, but more of one honourable, useful and excelling. Israel was Pater patriae, Pater-familias, a Fa­ther of God's Family and his own; a Patriot to the World, a Prince with God, a bright Star of the greatest light and magnitude; a Foundation and Root to the Church, no won­der, [Page 33] he saith, Behold, the loss of the small hairs of the head, of one joynt, of the little finger is much, more of a right eye, or right hand, that are directive and executive for the whole, whose abscission or obstruction endan­gers all: Hence David of Abner, Know ye not that there is a great Man, and a Prince this day faln in Israel? And I am this day weak, though anointed King, and these men the Sons of Zerviah are too hard for me, 2 Sam. 3. 38. The plucking out of a single bush weakens the hedge, more if a strong stake be pull'd up. If a single flower be cropt, it diminisheth the Gar­dens glory, but devastation ensues if the walls be demolished.

1. The death of the godly is observable from their excellency, worth and dignity: They are the Excellent of the earth, more excellent than their neighbours; God's earthly Pearls: The Pearl is its own beauty, and the beauty of the Ring where 'tis set, and of the hand that wears it. What are a thousand Pebbles to one Pearl? What are a thousand glittering Glo­worms, or twinkling Candles to one bright gilding Star? Saints are called godly of God; Christians of Christ; spiritual of Spirit; wholly of heavenly extraction, Blood Royal: In rela­tion to God, they are his Children, as Abra­ham his friends, as Zabud the King's friend; [Page 34] as Naaman great with their Master, his Throne, his Crown, and Diadem of Glory; Apples to his eye; a Crown to his head; Signets on his hand; Seals on his heart, his Lot, Portion, In­heritance and Care, his dwelling-place, his Pa­lace, his Court. Cum boni, cum casti congregan­tur, non factio dicenda est, sed curia. What is God the better or richer for the prophane world? He dwells between his Benjamin's shoulders; they are his houses, his buildings, where his honour dwelleth; his Gardens for pleasure to walk in; his precious honourable Elect ones mundo rejectanei, deo electi, the worlds reprobates, but Gods chosen; Doves to him, though Ravens in the worlds eye, his beau­ties, though the worlds blacks, not only graci­ous, but glorious: His excellency is over Israel, Psal. 68. 34. Quo Michal offenditur deus de­lectatur. His incarnate Roses, lovely Lillies, Plants of renown, polished shafts, a people of whom the world was not worthy, though in Sheep Skins and Caves. The seventy Souls that went down to Egypt, were of more worth then the seventy nations.

In relation to Christ, they are his Members, his Bride, and Spouse, quia amor illis semper est recens, his Joy, his Fulness, his Fellows, his Joynt Heirs, his Purchase that cost him more then all the world, the Messengers of [Page 35] the Churches, the Glory of Christ, his Life­guard.

In respect of the world, they are as Jabez, more honourable than their Brethren; like Davids worthies, wearing the garland of ho­nour from all the rest; a kind of first fruits, the prime, top, and sanctification of all, dedicate unto God; the Cream of the World: The gay Flowers and Corn gone, the rude Soil on­ly remains; the Hangings, and Windscot gone, the Rough Clay Walls, Venemous Spiders and Rotten Posts appear; the clear water gone the mud and toads remain.

However Religion may be a brand of infa­my, vel nomen pium reatus, the mark of ma­lice; O the honour of Christ among a Christi­an People, ubi religio ignobilem facit, where Religion renders men uncapable of preferment, and to be advanced must do something bre­vibus gyaris & carcere dignum.

However men immerst in sensualities and debaucheries, the Spawns of Bacchus, trans­ported with passions, overdriven with flatteries and malicious instigations, have set themselves to destroy the honour of God in his people, giving liberty to all things but to piety, Omnia cum liceant non licet esse pium; Yet it hath not been alway in their Power to frame Opinions of things, and Persons as they listed: [Page 36] But in certain seasons and exigences have cryed a breach before Joseph, and with Haman in do­ing them publick Reverence, to put the Royal Apparel on hated Mordecai's Back, owning them to be the blessed of the Lord, and with Saul confessing; David is more righteous than I. Fas est & ab hoste doceri; even Balaam de­sires the death of the righteous, and bloody Persecutors have built the Sepulchres of the Prophets, as Caesar did Pompeys; Colebant mor­tuos, quos nollent superstites. Eandem virtutem & oderunt & mirabantur. Those Princes that consign'd Daniel with his Fellows to the Li­ons Den, and the flaming Furnace, at length declare for them, and their God, consigning others that would not serve that God to be cut in pieces, so beneficial was the patient fidelity of those men to those great Kings, so long de­ceived by their idolatrous Sorcerers and No­bles. Pertinax veritas praevalebit. The Sun at length rends the Veils and Masks of the Foggy Clouds.

Tho Religion hath sometimes been a bar, and caveat to honour, and men have fawned, slavered, made themselves fools, yea beasts to get into the stirrup and saddle of dignity; yet by the suffrage of wise men, by the vogue and experience of men in general, piety and vertue have been the surest Foundations, and [Page 37] Step-stones to secular Dignities: With Kings are they on the throne, Job 36. 7. Witness Joseph Moses, Obadiah, Nehemiah, and Da­niel with his fellows. So dear Saints are to the Lord, that he ransacks all the wombs, treasuries, and ward-robes of Nature, as once he did Egypt of his Jewels, to embroider their glory: So Constantine undressed his Empire to enrich his Constantinople.

The God of Nature gathers from all things natural and artificial, to illustrate his Angelick Candidates, that shall be his companions in glory to all eternity. Among Inanimates they are Pearls, Springs, Jewels; among Vegeta­tives they are Roses, Lillies, Olive and Cedar Trees; among Sensitives they are Sheep, Doves, while the wicked are called Dogs, Swine, Foxes, Thorns, Dung and Dross, a Sea casting out Mire and Dirt: Among Artificials they are Gardens, Buildings; a People preserved and nourished in a different way from all the world: For these God divided the Seas, and made them stand up like Walls of Brass: For these he made the Stars to Fight in their courses, and the Sun to stand still as in the valley of Gibeon, and the Moon in the Valley of Ajalon, and made the fiery Furnace and enraged Lions to suspend their fierceness; these he feeds with the Body and Blood of his dearest Son. No [Page 38] wonder now, that at Israels Death, 'tis said, behold, the Beauty and Crown of the World is faln, the Inscription is Ichabod; and what shall be said, when the glory of God is departed?

2. Israels death is observable from its omi­nousness, Isai. 57. 1. Psal. 12. 1. Mich. 7. 1. Wo is me, for I am as when they have gathered the Summer Fruits, as the grape gleanings of the vintage, there is no cluster to eat: My Soul desired the first ripe fruits, Methuselah dies, Noah is Arked, and the Flood comes, Gen. 15. 13. 15. Abraham goes to his Fathers in peace in a good old age, but his successive seed is afflicted four hundred years. Lot gone, fire is rained down from Heaven. The Great E­clipses of the Heavenly Luminaries are Pro­gnosticks of evil to the Earth. Israel got over the Red-Sea, the reflowing waters drown the Egyptians: The Garden is laid waste, if the Fragrant Flowers and Fruitful Trees be trans­planted: The Corn Inned the Beasts are let in: The Wheat Thresh'd the Straw is cast to the Dunghil, and Chaff to the Fire. If the Banks be down the Waters overflow: The vertuous liquor squeezed out, the dregs are rejected: The King gone with his Furniture, the Court breaks up: The inhabitant and houshold-stuff gone, the house and ground run to ruin: The peg or nail falling, all that [Page 39] hung thereon falleth: The Root perishing the Branches wither: Foundations destroyed the house hastens to ruin: Springs fading the Chan­nels are laid dry: The official parts of the Bo­dy decaying the Members waste: The Shep­herds smitten the Sheep are scattered: The Centinels dropping down dead, who shall give warning? The Wolves, saith Paul, will break in when I am gone, and of your selves shall men arise speaking perverse things, to draw Disciples after them. Scipio dead Metellus ran to the Forum, crying, Concurrite cives, moenia vestra corruerunt: Assemble, strengthen your selves, your Walls are faln. Zisca dead his Soldiers call'd themselves Orphans, Isai. 3. 2, 3. desolating calamities at hand, the honourable man, the Counsellour, the Eloquent Oratour the man of War, and the Prophet with the prudent are taken away: Austin dead the Van­dals beseige Hippo, who prayed it might be spared, or he removed; Pareus dead Heidel­burg is taken. Evil intended to the World, the godly are taken away from the evil to come. Josiah, Hezekiah in Heavens tenderness are taken away before the storm came: The Child is put to Bed night coming on; and is snatch­ed out of the way when the wild Bull is let loose: The Mothers Brest to be launched or cut off, the tender Child is put into another [Page 40] Room. Felix Nepotianus qui haec non videt: Abraham, say the Jews, died the earlier, that he might not see the wickedness of his Grand­child Esau.

3. Israels death is observable from the perverse mischievous use sinners make of it. Esau reckoned on a bloody Sacrifice after his Fathers Funeral. The Sun set, the evening Wolves and Bears, Thieves and Murderers are abroad, Job 24. 13, 14. Psal. 104. 34. Psal. 59. 6. They return at even, they make a noise like a Dog. The Sons of Jacob fall on the Shechemites when sore, Gen. 34. 25. Amalek falls on the Hind-most of Israel when Feeble, Faint, and Weary; Ahitophel pur­posed to fall on David when weary and weak-handed, 2 Sam. 17. 2. The witnesses slain, Antichrist makes merry, and danceth about the Grave: The Sun setting crescunt umbrae, 'tis the time for Idolatrous shadows to encrease. The Saints night is the Sinners day: Their Fasting days the wicked's Feasting days; their Mournings the ungodlies Triumphs: Pharaoh joys seeing Israel entangled; Let us pursue and overtake, the day is ours. The Deer wounded all push at him, Psal. 41. 7, 8. All that hate me, whisper together against me.—An evil disease, say they, cleaveth fast to him; and now that he lyeth, he shall rise no more. Christ [Page 41] dying, in the prospect of dangers, committeth his Mother to Faithful Custody; and knowing the advantage the World would make of his absence, lodgeth his dear Disciples in the Fa­thers Bosom, John 17. 11, 15. The Lords People gone sin breaks out: The Horse un­reined of its Bridle runs Wild: The Pilot gone, the Ship, wanting Steerage, runs a Drift; when the Ranks and Files are broken, the Ene­my pours in. The Hem torn off the Gar­ment unravels, Deut. 31. 27. I know thy Re­bellion and stiff-neck, saith Moses, behold while I am yet alive with you this day, ye have been Rebellious against the Lord, and how much more after my Death? Tiberius was of untaint­ed reputation in the days of Augustus, and in the days of Drusus and Germanicus▪ feigning the vertues he had not, till got ou [...] [...] [...]e reach of contradiction, and then became accessary to Notorious Villanies. Hopeful Children got from under their Tutors, Governours and Parents Eyes, grow Profligate Prodigals, and fall greedily to the Dishes and Liquors they dearly loved and longed for, that they durst not sip or taste of; like the Dog, that forbears what his Teeth water at, seeing the Cudgel in the Masters hand. What a bad use did Joash make of the Death of Jehojada, growing Vile and Obstinate?

[Page 42] 4. Israels Death is observable because of the harder burden and encreased tasks, that lye on the Hands, Hearts, and Shoulders of Survivors. The fewer labourers the more work. Thence Elijah departing, Elisha prays a double Portion of the Spirit, not in pride to excel, but from the sense of hard service and greater dangers. Paul joys at the recovery of Epaphroditus his fellow workman, Phil. 2. 27. The Lord had mercy on him, and not on him onely, but on me also. Elijah mourned that he was left alone. Let not him boast that puts on his harness, but he that puts it off. Moses to encamp in the Wilderness would by no means part with Hobab, for that he might be to them instead of eyes, Num. 10. 31. If the stays of the Tribes be gone inevitable ruin followe [...]▪ Moses was a strong man, yet need­ed Aaron and Hur to uphold his hands. The fewer Props and Pillars the greater is the Stress: When a great Harvest was to be Inned the prayer was, Lord send forth more Labourers. Martha crys that her Sister might help her. If one stone after another falls out of the build­ing, the ruin of all is threatned. 'Tis dange­rous being left alone: Eve alone is tempted: Dinah alone is ravished: Christ knew the be­nefit of good encouraging company, sending out his Disciples two and two: One sleep­ing [Page 43] the other canjog him: One falling the other can raise him up: One cold or dull, the other quicken and warm him: Houses standing alone are easily rob'd: One Coal alone quickly dies: Suitors set on Maidens Parents abroad: Iron sharpneth Iron; So a man sharpneth the Coun­tenance of his Friend: the Cherubims looked one another in the Face: Our Almighty Savi­our carryed two into the Garden with him: How sad is it to see Davids seat empty?

5. Israels Death is remarkable from the bles­sing and usefulness he is designed unto.

All good is communicative. Bonum est sui diffusivum. The Celestial Bodies, the Sun, Moon and Stars, transmit their Light and In­fluence to Inferior Bodies: The Earth restrains not its Seminal vertues; the Sea that Womb of Waters disperseth its Streams to refresh the Earth: The Official parts of the Body fitted in Nature, for the great Functions of Life, are for Common good; as the Head the Seat of sense, the Liver that Red-Sea of Blood, the Heart the Forge and Source of Spirits, the Stomach that Kitchin, where sustenance is pre­pared for the whole Body. Even the Glori­ous Angels are Ministring Spirits. Besides the private inclinations in all Creatures in their several Spheres to mind the gratification, preser­vation and advancement of their own Nature; [Page 44] as they are sociable parts of the universe, the wise all-governing Creator, hath stamped on them in their mutual connexions a readiness to relieve one another; and in case a Rupture in the Harmony and Union of Nature be threatned, they forget their own Native determinate in­clinations, and acquaint themselves with con­trary motions to prevent a Vacuity or Schism in the whole Body; so the Air descends, and Water ascends from their proper places and Motions: One being blamed for neglecting himself replyed, [...] my care is of my Countrey: And the more noble created Beings are in their enriched endow­ments, still they the more propend to useful­ness, bonum quò melius eò communius: In this reason man the Superiour part of the Crea­tion, and Christians the Superiour part of men, as Stewards are Debtors of the Talents of Nature or Grace, that in their different kinds and measures they are furnished withal: Some men are Ignorant and empty, and have not wherewith to be useful to themselves or others; some are Hypocritical, Heavenly mouthed, not Heavenly minded, like the Apothecaries Gild­ed empty Gally-pots: Others are Idle or Sullen, and like Beasts restrain their Milk: Others are Subtle and Selfish, their own centre [...]: But as in all Believers the Lord hath [Page 45] lodged a measure of profiting Gifts and Graces, Christ having no dead Members or empty Vessels, the God of Grace and Nature hath impressed this Law, Go and multiply; Occupy till I come; And superaddeth his gracious pro­mise, for all auxiliary strength and necessary supplies to render them Blessings in their Ge­nerations, Gen. 12. 2. I will make of thee a Great Nation, saith the Lord to Abraham, and I will bless thee;—and make thee a blessing: Every Clod of Earth is the better for that Saint who treadeth on it, Prov. 12. 12. The wicked desireth the net of evil, to entrap and ensnare; but the root of the righteous yieldeth Fruit: The sap runs to distant Branches, that yield Fruit, Zech. 8. 13. As ye were a curse among the heathen, so will I save you, and make you a blessing; fear ye not, Saints are Store-houses, Treasuries, Monopolies, Maga­zines, Fountains, a Common-wealth of Bles­sings and good things: The precious Oint­ment runs from Aarons Head to his Beard and Skirts. In thee, that is, in Sion, saith David, are all my fresh Springs, Psal. 87. 7. Upon, and from Zion, the Lord commandeth his Bles­sings for evermore, Psal. 20. 2. 118. and 26. 128. and 5. 133. and 3.

They are Family Blessings. Laban found by experience, that the Lord had Blessed him [Page 46] for Jacobs sake, Gen. 30. 27. Potiphar for Josephs sake, Gen. 39. 3. The Posterity of Noah, Lot, David fare the better for their Parents sake. David having finished his Reli­gious publick Solemnities, returned home to bless his houshold, 2 Sam. 6. 20.

They are Blessings to Nations, Prov. 11. 11. By the Blessing of the upright the City is exalted; but it is overthrown by the Mouth of the wick­ed: The wicked have a Pestilent Stinking Poysonous Breath: Righteousness exalteth a Nation, Prov. 28. 12. 28. When Righteous men do rejoyce there is great glory, but when the wicked rise a man is hidden. The Sun by its dis-shevel'd Rays conveys a Blessing near and far of, with its perpendicular and oblique Beams: Israel shall be a Blessing in the midst of the Land, Isai. 19. 24. Civitatibus longe è thro­no remotis. The World without them would be as Meat without Salt, as an Hospital with­out Physicians, as the Earth without the Sun.

Saints are Blessings upon a Civil Account.

1. For the continuance of the World; it owes its Life and standing to the few godly intermixed upon it. For the sake of the Divine seed, 'tis put under a new dependance and subordination unto Christ, for his effectuating [Page 47] the designs of Redemption Grace, Gen. 9. 2. By whose means fear and dread is put upon every Beast of the Earth, and every Fowl of the Air: Otherwise the very stones would fly in our Faces, the Creatures would drag their Bowels after them, and one become the Executioner of the other: The Earth groans to serve sinners, and Justice would soon cut down its Cumber-Grounds as Fuel for Hell, were it not for Christ and Christians. Leges praegnanti paenam deferunt. The Woman would be hanged out of the way were it not for the Childs sake she is big with; Saints live not so much for their own sakes as for others: This World would not have a good look but for their sake: The Lords voice is as Elisha's to Jehoram; Were it not that I regard the pre­sence of Jehosaphat King of Judah, I would not have looked toward thee, nor seen thee, 2 Kings 3. 14. David said I bear up the Pillars. Por­tant orbem.

Saints are the means of the wickeds preser­vation. Paul had the lives of them in the Ship giv'n him as an auctarium, Acts 27. 24. Abraham had carried it for Sodom, if but ten Righteous there; Zoar escaped for Lots sake: The Tares and Chaff for the Wheats sake. Egypt was soon destroyed after Gods first born was [Page 48] delivered from its Womb: Daniel gone, the Chaldean weeds were soon plucked up.

Saints keep off Judgments: Had it not been for a choice remnant Israel had been a Sodom, Isai. 1. 9. Moses tyed Gods hand ready to strike, Exod. 32. 9, 10. And standing in the gap, kept off the destroyer, Psal. 106. 23. Jer. 5. 3. The Lord offered it, if there were but a man that Executed Judgment, he would suspend, Ezek. 22. 30. I sought for a man among them that should make up the hedge, and stand in the gap before me for the Land, that I should not destroy it; but I found none. Scorn­ful men bring a City into a snare; but wise men turn away wrath. These are a Nations Breast-works and Bull-works against assailant dangers: Hostages of Peace, pledges of Divine presence in all interchangeable kindnesses 'twixt Heaven and Earth.

Judgments begun, Saints are means to allay, moderate, and avert wrath: Moses put a stop to the Plague begun, quenched the flaming fire, Num. 11. 2. 16. and 46. Phinehas exe­cuting Judgment staid the Plague, Psal. 106. 30. The poor wise man delivered the City from the mighty besieging Prince: For the Elects sake evil days are shortned. When [Page 49] the Grashoppers had devoured the Grass, and again when the Lord contended by fire, the Prophet crying, O Lord God, forgive I beseech thee; by whom shall Jacob arise; for he is small? The Lord was entreated and repented. God forbid, saith Samuel, that I should cease to pray for you.

Saints are Colledges of Physicians, Salves for their Sores, however unkind Legion be to them. Abraham heals Abimelechs Wife: Moses removes the Plagues of Egypt; healeth Miriam. The Prophet restores Jeroboams hand: Daniel obtains the reprieve of the Ma­gicians lives, tho unkindly rewarded for it with a fiery Furnace, Dan. 2. 15. David, Jere­miah, Job, mourn for their Enemies, Job 30. 25. 38. Psal. 13. 18. Jer. 20. Little cause have the wicked to be so angry, their an­ger is at their best Friends, who do them the greatest courtesies.

Saints are a Nations Defence, Strength, Artillery, and Armoury. Elijah and Elisha were the Chariots and Horsemen of Israel: Amplissimae dignitatis & virtutis, oratione me­liores equitibus & curribus; doing more by Prayers than by the Instruments of War: Ja­cob prevails with God, and Moses over Ama­lek, [Page 50] precando, non praeliando: Prayers and Tears obtain the Victories in Heaven and Earth: Deum ambimus, coelum tundimus: By these holy Souls Besiege God, and storm Heaven: And the Arrows are made to drop from the hands of God and men; these are the Thundering Le­gions that do exploits. The Christians in the Armies of Marcus Antonius fighting in Alma­ny, and of Marcus Aurelius obtain'd them Rain from Heaven, ready to Perish: Sick Elisha leaning upon Joash hand, shooteth forth the Arrows of the Lords deliverance, 2 Kings 13. 17. Psalm. 76. 2. In Salem the Lord brake the Arrows of the Bow, the Shield, the Sword, and the Battle, yet no Battles were Fought there: The Saints bind Princes in Chains and Nobles in Fetters of Iron, and execute the Judgments written, these have been the Ter­rour and overthrow of Puissant Powers, Zech. 12. 5, 6. The Governours of Judah shall say in their heart, the Inhabitants of Jerusalem shall be my strength in the Lord of Hosts their God: In that day will I make the Governours of Ju­dah like a Hearth of Fire among the Wood, and like a Torch of Fire in a Sheaf, and they shall devour all the People round about. See Obad. 18. 4. Mich. 13. 5. and 8. Jer. 51. 20. Rev. 17. 14. Dan. 11. 32.

When a People are secure and asleep unap­prehensive of their own dangers, the Saints are Centinels upon the Guard, watchmen to give warning, Crowing Cocks to awaken: Noah gave warning of the Flood. Abraham had notice of Sodoms Destruction, what is it the Lord doth but he telleth it to the Prophets? The Cocks Crow thick against change of Weather. Joseph could prophesie the Fa­mine, and Daniel that that Kings dwellings should be amongst the Beasts of the Field, Dan. 4. 25.

When mercies are wanting Saints have the Keys of Heaven to open, of Hell to shut up, of the Grave and of the Womb. Elijah had the Keys to unlock and Bar up the Clouds. 'Tis Israel obtaineth pluvias benedictionum, the showers of Blessing, Ezek. 34. 24. These are a Nations Riches, deliciae Christi, divitiae mun­di, Hos. 2. 23. The loss is great, when hundreds and thousands are withdrawn from the publick stock.

In Arduous Exigencies Saints are the best Comforters and Counsellers: The Admirals that carry the Lights in a dark night. Saul's Servant tells his Master at a loss for the Asses, of a man of God, an honourable man [Page 52] in the City whose words all came to pass, 1 Sam. 9. 6. Job was eyes to the blind, and feet to the lame; he sate chief, and dwelt in the Army as one that comforteth the mour­ners, c. 29. v. 15, 25. These can guide in untrode paths when bewildred, and not know­ing what to do; can steer the Ship in a stormy night, interpret dark Texts of Providence, un­riddle its mysteries, can strengthen sad hearts, and asswage grief by their moving lips, Job 16. 5. 2 Sam. 20. 18. They were wont to speake in old time, saying, They shall surely ask counsel at Abel, and so they ended the matter. These are the true Abel, the City of wise men that have the Tongue of the Learned, beyond Ahitophel for Oracles of wisdom.

In all great Affairs in Church or State, none are like these; seldom does the Lord any thing without them, or but for their sakes.

In Civil Affairs, who like Joseph, Mordecai, Daniel? The Romans took men of an excel­lent spirit from the Plough and Turnip-gardens to conduct Armies. 'Tis a sollicism in Go­vernment, that is, alicujus excellentiae testimo­nium, an indication of worth, when worthy men imperio digni, fit to be at Helm, live and die in obscurity; and wicked men, servire dig­ni, [Page 53] fit to rub Horse-heels, are advanced to Royalty. The Spartans would not receive a wise projection from a leud man who hit on it, but would have it at second hand proposed by a man of worth, Neh. 7. 2. Exod. 18. 21. Eccles. 10. 17. Blessed art thou, O Land, when thy King is the Son of Nobles, and thy Princes eat in due season, and not for drunkenness. Drunken heads cannot carry the body steady, nor direct the hands in using Tools without danger; anima sicca sapientissima.

In Church Affairs none like holy men. The Jews say the Keys of the Temple were laid at night under Solomons head: they had need lye under a wisemans head. Difficilis est tractatio alienae conscientiae, medling with Conscience is a great Art. The Hebrew Doctors observe that Prophesie rests only on good men: Ba­laam taken a while out of the Devils hand had a rapture but transient.

Ministerial Vessels are anointed with Oil, Exod. 40. 9. Men rowing to Hell will hardly get their passengers to Heaven. They that keep the charge of God's House have the pro­mise of employ among them that stood by, Zech. 3. 8. Not meant of Angels that are yet directive and conservative about the Temple, [Page 54] graven on its Walls, 2 Chron. 3. 7. but of the Remainders of them that escaped and were not tainted with Idolatry: for the Priests tain­ted with Idolatry were excommunicated from their dignity, Ezek. 44. 12. 14. Ecclesia olim Episcopos & Presbyteros lapsos privabat officio sacerdotali, & saepe reducebat ad communem Laicum, C. A. L.

Nevertheless the Lord hath his Soveraign Prerogative Liberty to make use of bad men. The workman is the better Artist that can work well with bad Tools. The Lord will convince Saints, that he can rule the world without them, and shame such, as when in place corrupted themselves, and warped from the integrity of their interest.

Saul is among the Prophets. Cyrus is Gods Shepherd. Ravens feed Elijah, and oft good seed is sown with a dirty hand. And as the Fowls of the Air take shelter in the Boughs of the grain of Mustard-seed grown to a Tree; so carnal men have been a Sanctuary to Gods people; leaves are defensive to the fruit, the chaffy husk to the Corn, the thorn Hedge to the fruitful Field, and the Mud-wall to the Garden. The Lord can work straight with a crooked rule.

The Godly are Spiritual Blessings.

Behold, saith Israel, no wonder, he being the Ark wherein the Church sailed, and was preserved; how fatal was it to see this Ship dash upon the shore or rock of death? to see the root of the Trees, and Flowers of Para­dise perished? to see the Foundation or Corner Stone overturn'd? to see a Fountain dried up?

'Tis the Saints that are blessings to the Church and to the World, John 4. 22. Sal­vation is of the Jews. Psal. 118. 26. The Lord that made Heaven and Earth bless thee out of Zien. These are the great Instruments to advance the Kingdom of Christ, and to de­molish Satan's; the people that keep the Crown on Christ's head; that as Peers at a Prince's Coronation in their respective stations and Dignities assure the supportation of his Royal Reign. 'Tis by them the life of God and godliness are maintained in this world.

'Tis by them, and for their sakes the Word and Ordinances are continued. The Sun shineth for the sake of them that have eyes. The Rain falleth for the sake of the fruitful Land, though ex abundanti there be an over-plus, [Page 56] [...], a measure of Divine bounty running over: Were it not for the Elect to come in, the Lord would soon shut up Shop: If no more Customers, the Market would be soon at an end; She that is the Bride hath the Bridegroom, and the goodly Dowry: Though the Guests, the Servants, and Standers-by have some benefits, a Ribbon, or a Garter, and the sound of the Marriage-musick, the leavings and reversion of their Trencher, which transient by-comforts are present levamina, reliefs to them, without which Earth would be a kind of Hell.

Saints joyned in Communion together are as Stones in the Arch, supporting each others: As Orient Pearls, or Globes of light reflecting their glories upon each other: As the Strings of a well-tuned Instrument making melody to the Lord, and to one another. To them suits the Pythagorean description of a well-formed Family, where there is an [...], integrity of parts, and set number of Strings, and [...], an apt composing and joyning all together, and an [...], a skilful touch to make the melody; this is that [...], the joynts and bands by which the Body of Christ encreaseth the encreasing of God, [...], Col. 2. 19.

The Godly are the great Oracles of wis­dom, Bibliothecae materiarum; that made Antigonus say at the death of Zeno, Quale vir­tutum Theatrum amisi? What a Theatre of Virtues have I lost? These are the lights that illuminate the dark Dungeon of the world, that else would be a dismal Abyss, as discon­solate Egypt in thick darkness: The secrets, the deep things of God, the mysteries of the heavenly Kingdom are with these: The burning Glasses that concentrate the Beams of the Sun of Righteousness and reflect, transmit them on the world; 'tis by these Conviction is made upon the world, as by Noah that Preacher of Righteousness, whereby their mouth is stopt, and they are brought to glo­rifie God in the day of their visitation. These are the Witnesses, Isa. 44. 8. by whom in a secondary way Divine Truths have their visible, authentick authority, credit and con­firmation in the world. These are the Uni­versities of Learning, among whom the An­gelick Intelligences go to School, Eph. 3. 10.

By these the rude unreined world is restrain­ed and civilized. John thundring quell'd Herod's outragious Souldiers, and quenched their other­wise unruly fierceness: By these the world is tamed, though not saved, that else would [Page 58] butcher its self, and swim in the streams of its own blood, become a meer Golgotha: 'Tis by this Salt the noisom stench and putrefa­ction of the world is prevented; their Em­balmings prevent its loathsom rottenness. Ca­to, vir rigidae innocentiae, a man of severe in­nocency hindered the Obscenities at the Flo­ralian Sports. If godly Parents be once re­moved, the Bridle is gone, and Children run adrift by the impetus of their sinful pro­pensions, spur'd on by the force of wicked company: The Hem is gone, and the Gar­ment unravels: The Bank is gone, and the Floods of ungodliness overflow.

As to Conversion, they are semen terrae, the Seed of the Earth, while living. Seed sown multiplies, but not if chambered in Granaries. Two dry fired sticks enkindle the green one. Polemon addicted to Wine and Play, became a brave man after entered in Philosophers Schools; Hos. 14 7. They that dwell under his shadow shall return. Psal. 87. 5. Of Zion it shall be said, This and that man was born in her. One Circle begets another: One Candle lightens another. When Zacheus, the Gaoler, and Crispus believed, it fared the better for all the house. He and all his house believed. These are the Nurseries for God's heavenly Planta­tions. [Page 59] The Wife Converts the Husband, he her, sub divina benedictione, 1 Cor. 7. 14. 1 Pet. 3. 1. They have no semicircular mo­tion or design to persons of their own gang: But can say as Paul to Agrippa, I would to God that not only thou, but also all that hear me this day were both almost, and altogether such as I am, except these bonds.

As to Consolation; These being experien­ced in the New-birth pangs and joys, are fitted to speak words in season to a weary Soul; tentatus Christianus mille Christiani. In­terpreters of thousands, to shew a man his righteousness: Springs and Conduit pipes to convey refreshing Living Waters: Dews to revive the withered new mown Grass. Spring­tides that raise the set Ship afloat. To wan­dring Souls these are a voice behind, say­ing, here is the way. David could say, come I'le tell you what God hath done for my Soul: Walking by Walls heat is reflected: Graci­ous words have cured many of sins wounds; and like the best Wine, that goeth down sweetly, causing the lips of those that are asleep to speak: By a little Spiritual Discourse Saints have as 'twere put new Essences into one another's Bodies: They are useful for meat and medicine.

[Page 60] 1. Saints are useful by their prayers: when God will hear none he will hear these: The Father will rise at midnight to let in a Child, Deut. 4. 7. None have God so nigh them in all they call upon him for: Invincible Ma­jesty yields the Victory to Wrestling Jacob, as a Prince he prevailed with God: Concern­ing the works of my hands command ye me. These are the great Under-Mediators and Ad­vocates for Friends and Foes: When these Ambassadors and Pledges of Heavens love are call'd home, 'tis a sign our God is angry.

2. Saints are Blessings in their Practice, as the Epistles and Copies of Christ to the world, like Jacob's Rods, of a generative influence. By these Looking-glasses the World may see its spots, and learn how to dress its self. Pe­ter Martyr was much wrought on by seeing people dance, which at first he thought to be idle motion, till he observed it had its exact rules: a Christians walk seems impertinent till found out to be according to Canon. By their Faith, Love and patient Sufferings they have amused and converted their Spectators, many were converted by the very smoak of Martyrs blown on them. Julian confessed the Martyrs gained by their stedfast kindness [Page 61] to one another: And Justin Martyr was con­quered to the Gospel by Christians Piety, and ready Sufferings.

3. Saints are Blessings by their Commu­nication and Counsels. Prov. 15. 2. The tongue of the righteous useth knowledge aright, else 'tis a Parable in a Fools mouth. c. 11. v. 30. The fruit of the righteous is a tree of life. c. 18. v. 4. The words of a mans mouth are as deep waters: and the well-springs of wis­dom as a flowing brook. c. 15. v. 4. in whole­some tongue is a tree of life: their lips are as a thread of Scarlet, drop as the Honey-comb feeding, fatning and strengthning; Honey is sweet unless it fall on an exulcerated Sore.

Bradford was emproved by the company of a poor Weaver, and Dr. Taylor by Bradfords company in prison; Junius by a Countrey mans discourse: P. Martyr seventeen days at Bucers house said, se discessisse vel doctiorem vel meliorem, that he went home a more learned or better man: This made the Italian Martyr Algerias say, he had rather be in Prison with Cato, than with Caesar in the Senate-house. Saints are Bottles, Vessels of new Wine, that uncorked or broached yield pleasant Liquor; they are like deep Wells or Pumps if you let down your Bucket, or pour in a little Wa­ter, [Page 62] much will come up; you can't be in their company, but as from the Apothecaries Shop, when Spices are beaten you will carry away a Savour in your Cloaths: yea though it be from Inferiours; a great Schollar gave thanks to an Inferiour giving him an opportunity of discourse. And a Jewish Doctor said he had learnt much from his Master, more from his equals, but most from Inferiours.

But God shall be with you.

Now followeth Israels Prophesie to his sur­viving posterity. In the prospect of wilderness troubles, he tells them of a Pillar of Cloud and Fire: They being to sail over a dangerous Sea, he tells them of a good Pilot and Convoy, and a safe landing: Though they were to meet with storms he tells them of a sure hideing place and covert.

Observ. Though Israel dieth, the God of Israel liveth, Jer. 10 10. He is the Living God, the Everlasting King, the King of Eternity.

If any ask where God dwelleth, his Mansion House is Eternity: He is the Rock of Ages, that many ages have passed and repassed, against [Page 63] which dashing they have been broken in pieces, Deut. 32. 20. I lift up my hand to Heaven, and say, I live for ever, Psal. 102. 27. But thou art the same, and thy years shall have no end. The Duke of Saxony, the Protestant Protectour, dead, Luther, being asked what would now become of him, replyed, still I shall be safe in Heaven or under Heaven. 'Twas the Primitive Christians joyful Saluta­tion [...]; Our Saviour is a live. Luther in his sad fits had it wrote on the Wall, Christus vivit, Christus vivit, Christ is alive, otherwise I should not desire to live one hour. We say, such a Woman and Child lived well, while the Husband and Father were alive: Gods Israel is no Widdow, no Orphan, Isai. 54. 4. Thy maker is thy Hus­band, John 14. 18. [...] I will not leave you Orphans, and because I live, ye shall live also.

O happy Israel, Deut. 33. 27. There is none like unto the God of Jeshurun, who rid­eth upon the Heaven to thine help, and in ex­cellency on the skie: The Eternal God is thy refuge, and underneath are the everlasting arms: And he shall thrust out the Enemy from before thee; and shall say, Destroy them: Happy art thou, O Israel, who is like unto thee, a People sav­ed by the Lord, the shield of thy help, and who [Page 64] is the Sword of thine excellency? And thine Enemies shall be found liars unto thee, and thou shalt tread upon their high places. God is alive with his eye upon Canaan from the beginning of the year to the end, watch­ing to punish Leviathan the piercing Serpent, even Leviathan the crooked Serpent, crossing like a bar, and to slay the Dra­gon that tumbles in the midst of the Sea: Watching to preserve and Water his Vine­yard every moment, lest any should hurt it. I will keep it night and day, saith the Lord, Isai. 27. 1, 3. There can be no enchantment or di­vination, no Cabals or subterraneous plottings, though digging many Miles deep into Hell, but are known to Israels God, who can con­found all enmitous powers and policies that are against him or his. Why then should Israel be afraid of a man that shall die, or the Son of man, that shall be made as Grass? Why should he fear continually every day, because of the fury of the Oppressor? as if he were ready to destroy; and where is the fury of the Oppressor? The Princes breath goeth forth, he returneth to his Earth, in that very day his thoughts perish with him. God must first be conquered and made away, before the Church can die; must be disarmed, blinded, slain, else Israel will live. Yet, however the world blusters, have I set my King upon my [Page 65] holy Hill in Zion. Such as clamber to pull him thence, will break their necks. Men foolishly politick make all sure below in the Valleys, but nothing in the Hills above. The Inscrip­tion on God's dwelling is, I see and laugh, I see and scatter. Men think some subtle-pated Counsellors stand in their way; but 'tis the Eternal faithful God stands in their way. 'Twas the Motto of an Emperour, Nemo laedat, quos ego suscipio; Nemo spoliet, quos ego defendo. So says Israel's God, Whom I undertake to de­fend, let no man think to destroy.

Men are mortal crumbling bits of dependen­cy, yesterdays start-ups, that came out of the Abyss of nothing, hastning to the bosom of their Mother Earth. To all the Clay-gods on Earth, the Lord saith, I have said ye are gods, but ye shall die like men. Alexander who had conquered the world, feeling death conquering him, cries out to his Flatterers, Ye have said I am a God, but I die like a mortal man. Job 24. v. 24 They are exalted for a little while, [...], but are gone, and brought low; they are taken out of the way as all others, though seeming unmoveable Mountains of Power and Policy, and cut off as the tops of, the Ears of Corn. The Brethren were afraid finding Jo­seph alive, whom they would have slain, tantum non enecant. Herod was afraid, fearing John [Page 66] Baptist, whom he beheaded, was alive. The Jews hearing that Christ whom they had cru­cified was alive, and made Lord and Christ, pricked at the heart, cryed out, Men and Bre­thren, what shall we do? The Lord reigneth, let the Earth tremble. Christ calls out to Saul, I am Jesus whom thou persecutest. He is still alive out of the reach of man, and sits in Hea­ven till his Enemies be made his footstool, non conniventibus oculis, vel depressis manibus, not with folden hands, or shut eyes; and will live when the Carcasses of the wicked shall be lodged in the grave, and their Souls in Hell.

But God shall be with you.

Obs. Though Israel, and useful eminent In­struments die, his Church still liveth, it lives to preserve the revenues of his Wor­ship, and communicate the Testimonies of his grace and mercy.

Candles are put out, not the Sun: Streams may dry up, not the Spring: Men may be beat off the Scaffold, not God. Abraham was grieved to die childless without an Heir: But hath Israel no Sons? Hath he no Heir? Jer. 49. 1, 2. Then shall Israel be Heir unto them that were his Heirs, saith the Lord; that is, when [Page 67] Rabbah should be a desolate heap, and her Daughters burnt with fire. Israel hath survi­ving Inheritours, Isa. 65. 9. I will bring forth a seed out of Jacob, and out of Judah, an Inhe­ritour of my Mountains, and mine Elect shall in­herit it, and my Servants shall dwell there. The Church amidst all its losses can say, Doubtless, thou art our Father, though Abraham be igno­rant of us, and Israel acknowledge us not: Thou, O Lord, art our Father, our Redeemer, thy name is everlasting, Isa. 63. 16. Though the afflicted Church had no Abraham or Israel that could know their misery, or whom they might pray unto, it had a knowing God to pray unto. The loss of Israel is great, yet not so great but that the Church may live, Job 18. 4. Shall the Earth be removed out of its place for thee? Job seemed to speak of his life, as if he dying, the Earth should be emptied; as if he were such an Atlas, that all must fall with him, but ar­rogated too much: Quid enim si tu mortuus fueris, inhabitabilis erit terra? Sept. Thou dead, shall the Earth be no more inhabited? Immo, nec monticulus, nec calculus à loco dimovebitur. Pinaeda, not so much as a Mole-hill or Pebble shall be removed, Job 15. 7. Art thou the first Man that was born? or wast thou made before the Hills? Those protuberancies of the Earth. Hast thou heard the secret of God? [Page 68] And dost thou restrain wisdom to thy self? Hast thou been alone in the Coelestial Conclave? Art thou only skill'd in the mysteries of Providence? Constitutionem mundi audivisti? consiliario te usus est Deus? Hast thou been the Lord's Counsellor? Though Israel be mown down, Micah 5. 7. yet God will be a dew unto Israel; he shall grow up as the Lillys, lovely, white, and spread forth his roots as Lebanon for depth and height, his branches shall spread, and his beauty shall be as the Olive-tree, and his smell as Lebanon: He shall revive as the Corn, and grow or blossom as the Vine; the scent or me­morial thereof shall be as the Wine of Leba­non, Hos. 14. 5, 7. Psalm 72. 6.

There are many sad debates and arguings at Israel's death, Job 6. 21. Ye see my casting down and are afraid. Jacob is small, by whom shall he arise? Joseph gone, Reuben cries, and I, whi­ther shall I go? Jacob cries, Joseph is not, and Simeon is not, and must Benjamin go also? Mal. 3. 16. With doleful notes in calamitous days, They that feared the Lord spake often one to ano­ther, like the Disciples, Luke 24. 17. reasoning about their dead Jesus: Or as the Apostle, What shall we say to these things? The Church be­holding none to guide her among all the Sons she hath brought forth, nor any to take her by the hand of all the Sons she hath brought up. [Page 69] Cedars falling, the cry is as theirs to David, The Enemies care not for us; Enemies mock, Will they sacrifice? Will they revive the stones out of the heaps of the rubbish? reckoning that a Fox may break down all that is built.

Israel dying, Hands are upon the Loins, Paleness in Faces, Graves making, Knells ring­ing out. Zion saith, The Lord hath forsaken us: Rachel sits mourning for her dead Chil­dren; Hearts are racking and rending them­selves; the collisions of thoughts rolling and breaking as waves one upon the back of ano­ther, confused like a routed Army, or a skain of snarled Silk, or the twisten'd boughs of a Tree in a stormy wind: Sad Hearts hatch sad Thoughts, that like the poysonous Spider hatch'd eat out the Bowels of the Dam that sate upon it. Martha can't hear of the re­stored Life of her dead Brother, but as smelling his stench conceits a sudden Resurrection im­possible. Job cannot think of a life-gaudy day, thinking his Glass quite run out, and the clods of the Valley ready for him: Christ is laughed to scorn, medling with the reviving of the Ru­lers dead Daughter. The Church saith, My hope is perished, yet the Lord knows how to enliven dead Bones. His thoughts are not our thoughts, but intends to give an expected end: Sunt ipsis quoque fata fatis.

[Page 70] 1. Though Saints die, all do not die. Judg. 9. 5. Jotham escapes from Abimelechs slaugh­ter of Jerubbaals seventy Sons. Abiathar e­scaped Doeg slaying eighty and five Priests. 1 Sam. 22. 18. 20. Joash escapes Athaliah slay­ing the Royal Seed: Elijah thought he was left alone; but there remained thousands that bowed not the knee to Baal. Though much Corn goes to the Mill, some seed is left to sow the Earth with. In the Bohemian Persecution by Ferdinand, the Ministers taken that fled to Moravia, one escaped that planted about twenty Churches in Poland. Christ escaped He­rods bloody Baptism; Moses from Pharaohs slaughter of the Infants. The Man-child from the Dragons Flood: Herod liked the fulsome Liquor of James Blood, thought to have ano­ther draught of Peters, but an Angel stole away the Vessel before he broached it, and soon af­ter he becomes a Lousie dead God. Men have chaffed that they lopt the Boughs, but could not come at the root. Great havock was made of Gods people, but the substance of the holy Seed remained, Isaiah 6. 13. Nebuchadnez­zars stump was not stubb'd up: A tenth, a rem­nant ever remains, a few Berries in the utter­most Branches: Here is great odds, yet the remain takes root downward, and bears fruit upward, and fills the Earth. The Philistines [Page 71] cry, The Hebrews creep out of their holes, 1 Sam. 14. 11. When the Locusts, whose shape was as Horses prepared unto Battel, who had on their heads Crowns like Gold, the Fa­ces of men, and the Hair of women, made such Havock, they were forbid to hurt any green thing; Souls verdant in grace are sub di­vina tutela, under Heavens protection, Rev. 9. 3, 10. There is a time when righteous men are hidden, Prov. 28. 28. Bees, Birds, Fishes, keep their holes in stormy weather, the Devil shall cast some into Prison, not all. This so vex­ed the Heathen Persecutors, that they excom­municated themselves from their Thrones, and some became Felo's de se, ended that vexation with their own bloody hands, or hid themselves in some cunning holes of the River Tyber never to be seen more. The Dragons tail swept not away all the Stars.

2. Though particular Saints die, there is a Succession. Old stocks die, new sprouts appear: A young Phaenix from the old ones ashes. Eli­sha comes on after Elijah; Joshua after Moses, Christ after John, the Spirit after Christ, one Ambassador call'd home another is sent out: One Candle extinct another is lighted: Some Ships come in with one Tide richly laden, with the next others set out: One file of Soldiers car­ried off, another is drawn on. Naomi said, [Page 72] Have I any more Sons in my Womb? God hath many. As Israel had new troubles, they had new Saviours; Gideon, Jephthah, Sampson: Upon Mount Zion shall be deliverance.—And Saviours shall come upon Mount Zion to judge the Mount of Esau, Obad. 17. 21. When Ja­cobs glory was made thin, and the fatness of his flesh made lean, some Grapes were left, as af­ter the shakings of an Olive-tree: Isaiah 17. Some escaped the Sword that found grace in the Wilderness, Jer. 31. 2. the Lord returned not a second time, as some Bloody Conquerors to the redoubled slaughter of Ephraim, Hos. 11. 9. When some setting Stars dip. their flaming rays in the western Ocean, others arise in the East. New Soldiers are listed, trained up, old ones going off: The Sun Beams cut off, the Sun remains to renew more; so the Spring to send forth fresh streams. Some Branches cut off, the Sap runs to the rest, the root remaineth to send out a new multiplying encrease: One member cut off, the Blood runs to the rest. Psal. 45. 16. Instead of thy Fathers shall be thy Children whom thou mayest make Princes in all the Earth. Christ prayeth for this succession, John 17. 15. I pray not that thou take them out of the World, He was not so injurious as to have them live always, he knew the course of Nature would end, but he prayeth for Survivors, and pro­miseth, [Page 73] Lo I am with you to the end of the World And commonly the Saints die to the advantage of them that over live: Elijah drop­ping his Mantle, plus gratiae dimisit in terras, quam in caelos portavit, that he left more grace on Earth than he carried to Heaven: When by Zedekiahs Rebellion no strong Rod was left, Ezek. 19. 14. Those Governors Salathiel and Zorobabel sprouted up, who gave conduct in their deliverance: Isa. 14. 28. The Phi­listines are for bid rejoicing at the diminishing of the Jews power, because a greater was spring­ing up in Hezekiah from Ahaz; out of the Serpents root shall come forth a Cockatrice, and his fruit shall be a fiery flying Serpent.

3. Though eminent Instruments die, yet the Spirit of God lives, that will envigorate with life, lustre and glory successive generations. This will make dry Rods to blossom; like the Sun after a benumming Winter, exsuscitate the dormant drowsie seeds of Nature, and like Bel­lows, blow up the latent sparks, This Divine Spirit may be quenched, imprisoned, nigh smo­thered, and lie as in a swoun or trance, be kept under hatches, yet 'twill work out its own li­berty. The Spirit of invincible grace and pa­tience could not be conquered in Christ's Mar­tyrs, but went from one to another, as Elijah's to Elisha, not in the least shew of abhorred Re­bellions, [Page 74] but in the just asserting of the Truth of God, that is more precious than life, yea than all the world. Paul tells us, though he were in bonds, the word was not bound. Paul and Silas sing in Prison. The Apostles at li­berty, boldly Preached Christ in the Temple. After three days and an half, the Spirit of life from God entred into the slain Witnesses, Rev. 11. 11. Belonging to the exercise of Provi­dence are the Wheels, the living creatures, and the Spirit: The old Wheels may be worn, ti­red, or broken, but the Eternal Divine Spirit remains, that can yoke new living creatures, and put on fresh Wheels. This Spirit shall drive away the Fowls that would eat up Abra­ham's Sacrifice; the black Crows, the white and black Pies that thought to make Carrion of it. The Standard of the Spirit, the Lord promiseth to oppose or obstruct the Enemy pouring in like a flood, Isa. 59. 19. by ming­ling a perverse entangled Spirit in the Churches Enemies, or otherwise counterpoising them, Hag. 2. 5. According to the word, that I cove­nanted with you when ye came out of Egypt, so my Spirit remaineth among you; Fear ye not. Be that word the Lord's inviolable promise, or Christ the essential word, the word [according] not being in the Original, and may be rendred in quo vobiscum pepigi, I am with you toge­ther [Page 75] with that word, in whom I covenanted with you when ye came out of Egypt: 'Tis an assurance of the Divine Spirit, and indeed the whole Trinity, Jehovah, the Word and the Spirit the next Operator, stand engaged for the Churches deliverance, and 'twas not by might, nor by power, but by my Spirit, saith the Lord, that Zorobabel shall prosper. This Spirit the Father put upon Christ for the dispatch of his work, Isa. 42. 1. And the pourings out of it are the great pledges of the Church's rest and glory, Ezek. 39. 29. Neither will I hide my face any more from them; for I have poured out my Spirit upon the house of Israel. This was that Spirit that gave favour to the capti­ved Jews in the sight of the Kings of Persia, to encourage them to set up the house of God, and to repair the desolations thereof. This Spi­rit enlivens the ten Horns upon the Beast to hate the Whore, to make her desolate, and na­ked, and to burn her with fire. This Spirit makes Kings Nursing Fathers, and Queens Nursing Mothers, and to bring in their glory to the City of God. When the Lord breathed into Adam's earthly Mass the breath of life, he became a living Soul, vigorous and active, who was before but a dead lump. When the Sun returns with its enlivening Spring force, the Earth is turned as Clay to the Seal, recei­ving [Page 76] the imprintings of its glory: And they stand up as a garment, that is, the hid plants and flowers stand up with a thousand gay beauties, like an embroidered garment. What admirable variegated beauties hath the Rain­bow by the strike of the Sun? Such like glo­ries shall the Spirit impress on the hearts and lives of men, who shall be changed from glo­ry to glory as by the Spirit. This Spirit raised up the peoples spirit at Cyrus order to go forth to build the Lord's house, Ezra 1. 5. and with the Lord is the Residue of Spirits.

4. Though Israel dies 'tis not a total final or Everlasting Death. 'Tis but a deliquium, a short swoun: Some are dead seeming alive and shall never live, Isai. 26. 14. 1 Tim. 5. 6. They are dead they shall not live, they are de­ceased they shall not rise. Others are alive seem­ing dead, as dying saith Paul, yet we live, as chastned, yet not killed: They are not dead, but sleep, and if he sleepeth, say the Disciples of Lazarus, he shall do well, as awakings are with more vigour: The Church cannot die, Hab. 1. 12. Art not thou from Everlasting, O Lord my God, mine holy one? We shall not die: O Lord thou hast ordained them for Judgment; and, O mighty God thou hast established them for correction; not for destruction. Joseph was thought to be slain by his bloodied Coat, [Page 77] yet had a flourishing Life in Egypt; though 'twas no likely Soil for the Plants of Paradise to thrive in: The Billows and the Waves pass over Jonah, the depths close him about, the weeds wrap about his head, down he goes to the Bottom of the Mountains, the Earth with her Bars was about him for ever, yet the Lord brought up his Life from corruption: Being hard of digestion the Whale vomits him up: The retreated sap and tide return. If the Sun sets, or goes back ten Degrees it shineth again. Creatures that lye benummed, cramped all Winter, having only a little blood to keep Life, in the Spring recover vigour.

Some die but go not under so many Degrees of Death. Lazarus was far gone, By this time he stinketh, and the Captives in Babylon become dry Bones, the vital Succus spent: The Churches Death is but [...], for a short time and in a little degree: The witnesses are slain, but not buried, Psal. 16. 10. Thou wilt not leave my Soul in Hell, nor suffer thine holy one to see corruption. The Grave and dust of the Church smells of immortality: The Earth lies Bed-rid in Winter with its Night-Caps of hoary Frost, bound down with its Irons, yet 'tis loosen-in the Spring. The Spark under ashes gets into a flame, Isai. 26. 19. Thy dead men shall live, [Page 78] with my dead body shall they arise: Awake and sing ye that dwell in the dust; for thy dew is as the dew of Herbs, and the Earth shall cast out her dead. It could not detain Christ, but gave him up. Divinity is strong, though flesh be consumed, no Breath or Pulse to be observed, yet Israels dry Bones live, Ezek. 37. Rabbi Juda would have it meant that literally Ezekiel raised the dead, and that they went to Jerusalem and bore Children saying, Ego sum oriundus ex posteri­tate illorum quos Ezekiel in vitam revocavit, that he was one of that posterity. A like fancy the Jews have that the scattered of Israel shall come per meatus terrae, through the pores of the Earth to their own Land. This is certain, the Lord will do things seeming impossible in restoring his Church to Life.

And this way of delivering from sentences of death, à morte ad vitam, is most honoura­ble for God, and for his People, in that re­surrections will be glorious, 1 Cor. 15. 42. The Jews have had a long stumble, so the Apostle calls it, but shall recover, and their return shall be the riches of the Gentiles, for they will bring forth many treasures of Divine Truth that are not yet unlocked, Rom. 11. 11, 15. Isai. 60. 1, 2. At Christs Death there was a miserable scattering, his Disciples parted from him, and his Soul from his Body, Jews [Page 79] and Gentiles at distance, but there was an [...], the recapitulation of all, and himself having untied the Bands of Death as­cended in his Triumphant Chariot to Heaven, Hos. 13. 14. I will ransom them from the power of the Grave, I will redeem them from death: O Death, I will be thy Plague; O Grave, I will be thy Victory: Repentance shall be hid from mine eyes, that is, without any repentings I am resolved to die, to deliver my Israel from all deadly hands. And did not the grain of Wheat die, it would a bide alone, but dying it lives with a numerous encrease.

Israel concluded a succession and resurrecti­on, why else was he and Joseph so exact about their bones, as also was Abraham, to be buri­ed in Canaan? Jeremy buys Lands in the face of the Captivity: God hath living intentions in killing actions. Martha pleads he whom thou lovest is sick, but 'twas admitted for Faiths sake, and the manifestation of the Glory of God: There are grave visits, Psal. 102. 14. Thy Servants take pleasure in the stones, and favour the dust thereof: And if the Child sneese seven times, 1 Kin. 4. 37. If Israel by strong repentance groans and cries, Remove obstructi­ons, who knows, but that the Arch-angels Trump of Zions resurrection may soon sound. Sure 'tis the Great God will have a way by [Page 80] himself: Our way is direct from Life to Life: But the Lords is an indirect, a way winding about from Death to Life: So was Isaacs from a dead womb; Josephs from a Pit and Prison. Jobs from being emptied of all to an huge en­riched fulness. Hope and pray for the dead Israel of God. Abraham and Sarah grow young again and fruitful.

5. Though Eminent particular Saints die, their Testimony doth not die. Witnesses come into Court, and having deponed, they are gone, but their Witness is upon Record. John bare witness of Christ and stept aside: He be­gan to Witness, as Thilogus observes in the years of Jubile, that was in every fiftieth year, when the Trumpet sounded for the returning of every man to his Possessions, Numb. 25. 9, 10. To shew a Sinners restorement to the Possessi­ons he lost in Adam. And he witnessed to him not only when he came to his Baptism, when the Father declared, This is my beloved Son, but continues it when Christ was led aside into the Wilderness to be tempted of the Devil? as Chemnitius proves, so he was crying up and honouring Christ, when the Devil, tempting, was pouring dishonour upon him. This Te­stimony remains upon the file, John 1. 15. After this Christ bears witness of himself by Oracles and Miracles; and then stept aside to [Page 81] the glory of Heaven; but the Testimony re­mains. Timothy made a good confession before many Witnesses, 1 Tim. 6. 12. and is charged by Paul to commit the same to faithful men, 2 Tim. 2. 2. The Martyrs, whose Souls lie under the Altar, made a good confession, and overcame, though dying, by the blood of the Testimony, not loving their lives unto the death; they overcame in that their Testimony, yet lives, is registred and committed to faith­ful men. Abel being dead yet speaketh.

But God shall be with you.

3 Obs. Whatever storms and distresses come upon the Church, it still lives and over­lives: The storm blows over. Nubecula transitura.

Israel, besides his own death, like the Crane and Swallow, smelt a Winter coming on: He saw clouds and storms gathering; had some secret notice of that Pharaoh, who knew not Joseph, some Prophetical feeling of the house of bondage, and the heat of the scorching Iron Furnace, and leaves a soveraign Cordial for a fainting fitt. Abraham hath his sacrificing Knife ready for his dear Isaac's throat, yet pro­phesieth, God will provide. Moses amidst envi­roning [Page 82] Rocks, a Red Sea afore him, mighty Armies behind him, yet prophesieth, Stand still, and see the salvation of the Lord. David is low, yet cries, I shall not die but live, Psal. 118. Israel is here sitting on his own grave, and in view of the graves of Egypt, felt a mighty Pillar falling, and an Euroclydon ari­sing, and yet prophesies Halcyon days. Affli­ctions are the portion of God's People, Christi sponsa mundi vidua; Christus vir dolorum, Ec­clesia Sponsa lachrymarum; the Church is a Spouse to Christ, but a Widdow to the world; He an Husband of griefs, she a Spouse bleed­ing and bedewed with tears, that are the sweat of a wounded heart. The Father had one Son without sin, none without sorrow. They that have the Image of Christ in their hearts, shall have the marks of Christ in their bodies. Af­flictions are the Air God's Children breath in. Christ, the Cross and Crown hold together. The sweet Rose grows on a prickly bush. The Saints Wine is made of Water; they find their Honey in the Lion's Carcass. The first Cove­nant was, Doe and live; the second is, Suffer and live. The Saints have corruption to be purged out; Graces to be drawn forth; Heaven and Earth must be distinguished, Phil. 1. 29. 'Tis given, to believe and to suffer, [...], 'tis a Love-Legacy. Saints have a [Page 83] double Inheritance, Crucis & Coronae, of the Cross, and of the Crown. As men, calamities are common Appendages of humane nature: As Religious men they are Consignations, Cognizances and Liveries: But in all, God is with them in Fire, in Water, in all stormy Winds, and the Ark rides above all, Vivit Isaac, Aries mactatur, Isaac lives, and the Ram dies. Moses Church was a bush burn­ing, but not consumed: 'Tis a Ship tossed and beaten upon, but not drowned: A Tree shaken, but not pull'd up by the roots: A Sun eclipsed, not extinguished, a Candle blown on, not blown out: an House rocked with Tempests, but not overthrown, like Plinys Golden Vine, that feels not the injury of Wind or Weather: Like Venice, quae nec statu nec fluctu movetur, not moved by Wind or Waves: Hercules sailed over the Sea in an Ear­then Pot, to note fragilitatem naturae, & se­curitatem Dei, mans frailty and Gods security, Prov. 12. 3. The Root of the Righteous shall not be moved: Branches may be broken off, but the root is safe. The Righteous is an Ever­lasting Foundation: The Church is domus in­versa, whose Foundation is in Heaven, men must climb and stub there to destroy it: Men and Devils have been picking at its living stones, yet never destroyed one; have striven to dis­joynt [Page 84] the Members of Christ's Body, but not a Bone of him was broken: The Ship still sails on, though it Lands its Passengers here and there: The Grecians fretted, saying, we shoot, but they do not fall, we wound, but kill not: Affliction is a fire that purifies and perfects, but consumes no Saint, it works to perfection, not to destruction. Attempts against the Church have been in vain, meiresolem: Daring Waves dash against a rock; Feeble Children besiege a Wall of Brass: Bees flying at the Rock lose their sting, hurt not that. The Church hath got safe through Seas of Blood, furious Flames, Torturing Inquisitions, Cruel Massacres, in­vincible Armadoes: Power, Policy, Treache­ry, Cruelty combined together have not pre­vailed: Its Eben Ezers stand firm, and re­newed: God hath delivered, doth deliver and will deliver: Julian ended his expedition, cry­ing, O Galilean thou art too hard for me; and when he was dead the Christians in their Pub­lick Solemnities made these loud Acclamations, God and his Christ have gotten the Victory: Marcus Antonius, relieved by Christians Pra­yers, cryed out, Great is the God of Christi­ans: Baals Worshippers destroyed the People cryed, The Lord, he is the God; the Lord, he is the God.

The Church shall survive all its storms and troubles.

1. Because by all wicked men do against it they undo themselves: over-match'd by an Al­mighty invisible hand after a bragging rant, they clap up a bad bargain, and purchase to themselves a shameful ruin: When the wicked spring as the Grass, and when all the workers of iniquity do flourish, it is that they may be destroy­ed for ever, Psal. 92. 7. One man ruleth over another unto his own hurt. The empty Fox creeping into the Chamber of plenty, there stuffed and grown bigger than the passage, was taken with shame: Men surcharged with feast­ing on the rights and profits of Gods people, like Judas betraying his Master, have swell'd and burst asunder. The foolish Traveller in the Forrest of Ravenna bringing home a sack of rarities, of gay Hornets, opening it to the greedy expectation of his merry Friends, they proved deadly to them; so hath it hapned to all witty bad devices. That King Dan. 5. 23. after his carousing had a terrible Huzza, God hath numbered thy Kingdom and finished it: That Prince Dan. 8. 24, 26. prospered by his craft and policy against the holy people, but was broken without hands. Blasphemous Sen­nacherib, [Page 86] having put on [...], an im­pudent face, threatning Jerusalems ruin, is slain by his own Sons in the House of Nisroch his God; his Epitaph was of use [...], look on me and fear God. Pharaoh pursu­ing Israel perisheth in the Sea. Haman made a shift to ascend the Gallows designed for Mor­decai. The righteous is delivered out of trouble, and the wicked cometh in his stead, Prov. 11. 4. Men blow hard, but God scatters, and turns the wind in their own face, snaring them in the work of their own hands. [...]: The gates of Hell cannot prevail. I will curse them that curse thee, was the Lords promise to Abram and his Seed.

2. Because all done against the Godly tends to their rise and glory. 'Twas Bishop Hoopers Motto; a Lamb in a flaming Bush with the Sun shining on it. At the end of Balaams Con­jurations Israels God turned the curse into a blessing, because he loved him: And Balak stands fretting, thou hast blessed them altoge­ther: Haman holds Mordecays Stirrup, and by his rage is a means to turn the Jews bloody day to a good day. The Balls Motto belongs to the Church, percussa surgo, ascending the higher, the harder 'tis dash'd against the stone. The Grave was Christs foot-stool to glory. Pi­late condemns him. The Jews with one suf­frage [Page 87] cry, Crucifie him, and applaud the sen­tence, execution is done, a massie stone is roll'd on him, that they could dance on his Grave, the Soldiers make all sure, but while they sleep he awakes from the Grave, vincit victoriam, and ascends triumphant to the right hand of the Throne of the Majesty in the Heavens. Job 22. 29. When men are cast down, thou shalt say, there is a lifting up, that is by way of pray­er, let there be; or by way of prophesy, there shall be a lifting up, and he shall save the hum­ble person, humiliatum vel humilem. Persecu­tions like the Vines amputation, have made the Church more flourishing and fruitful: So the Vine told the Goat, browsing on her, and drinking her Blood, Eat me to the Stumps I will yet grow, and be fruitful. The Lord made Joseph fruitful in the Land of his afflicti­on: His Jerusalem is built in troubleous times: When watered with Blood the Church thrived: Bleeding made way for better Blood: Mow­ing hath made the Grass grow thicker. Caesar sending the Protestant profession abroad for ad­vice, spread it more then the Lutheran Prea­chers. Austin call'd the Jews capsarios eccle­siae, Servants that carry Gods Books after it, though to their own condemnation: Herods consult about Christs Birth cleared up the pro­phesie of his being born at Bethlehem. The [Page 88] translation of the Scripture into Greek, by the order of Ptolomy Philadelphus, was a pro­spective Glass to shew the world that the Star of Jacob was rising, and prepared the Gentile world to receive the Gospel divulged in Greek which it understood, by comparing the Law and Gospel together. Thus unawares, besides intention, the more sober, and also the more violent part of the world have promoted the Churches welfare: and when fury hath pro­ceeded to death, the Body killed, the Soul hath been sent to the Glory of Heaven.

3. The Church yet lives, because the time of its extremity hath ever been the Lords op­portunity: Who is [...], most active for forelorn clients, Psal. 12. 5. For the op­pression of the poor, for the sighing of the needy, now will I arise saith the Lord, and set him in safety from him that puffeth at him (who thinks to blow him away with a breath, or in scorn puffs at him) or from him that would ensnare him. Isai. 33. 10. Now, saith the Lord, will I arise, be exalted, lift up my self: In these dangers shall I sit with folded hands? The child sick, the Mother bestirs her self, Zech. 1. 8, 13. The Lord stands among the Myrtle­trees in the Bottom, speaking good and com­fortable words. Theodorus tortured had an Angel by him in a young mans shape, wiping [Page 89] off his Sweat, and cooling him that he felt no pain: The Lord chuseth in the Furnace of affliction, when ready to be burnt to ashes; he is a God for straits. Witness Abrahams Jehovah Jireh, in the Mount God will see, provide, or be seen: And Jacobs Bethel, and Peniel, when he saw the Face of God after his Wrestlings with God, and escapes from Esau's Expected rage: And Moses Jehovah Nissi, Exod. 17. last. The hand upon the throne of the Lord, meaning Moses hand by prayer, or Amaleks by rage, or because the hand of Ama­lek is against the Throne of the Lord, there­fore, wrath was sworn against him, witness also Samuels Eben Ezer. The Lord is most and best, when most needed. The Male Children murdered, tasks doubled, Moses steps up. Hag. 2. Christ the desire of Nations came, when the Scepter was departed from Judah; Herod an Edomite, a stranger made King, the People oppressed by the Romans; The World taxed by Augustus, to succor them in their Bondage. Peter in Chains consigned to Death, is rescued by the Angel just before Execution. There is commonly some violent [...] before the sick mans recovery: Satans rage is greater as time is short, at his last assault most furious. God re­pairing his Church there is a sad tumultuary noise of Axes, and confused jumble of unfit [Page 90] materials. But that which gives the Church the greater hopes, is, that extremities are signs and Symptoms of approaching mercy. When the skie is red, of a Sanguine complexion, men say 'twill be a fair day. 'Tis darkest near morn­ing, and coldest toward the spring. The Rain­bow that conceives waters, concipit iris aquas, is pitch'd into the watery Clouds that have Seas of Water, to be a presage of Fair Wea­ther. The Bloody Dioclesian preceeded Con­stantine: Mens hearts failing for fear, Look up, saith Christ, your redemption draweth nigh. The Poets say, when all miseries were rushed out, there was lux spei in ima pixide, the light of hope shining in the bottom of the Box. In the Evening time it shall be Light.

4. The Church shall surely survive from the Revocableness of the Lord's anger, and the Irrevocableness of his love and promises. The Lord may be angry, but in love. Hercules's Club was made of Olive wood; but he will soon be friends, rest, be silent in his love, Zeph. 3. 17. The Father writes a chiding Letter, but subscribes it, Your Loving Father. Jona­than's Rod was dipt in Honey. Davia's bowels yearned towards his rebellious Absolom, Isa. 12. 1. & 54. 7, 10. Though thou wast angry with me, thine anger is turned away, and thou comfortedst me. God would not afflict the [Page 91] house of David for ever: He will repent him concerning his servants, Nah. 1. 12. Though I have afflicted thee, I will afflict thee no more. Every stroke on the Child is felt at the tender Mother's heart. Alexander told Antipater, ac­cusing his Mother, that a few Mothers tears would wipe away many such Letters, Jer. 31. 19, 20. The Lord soon took an kandkerchief to wipe Ephraim's mourning eyes. Tho' a jarr distast may be, he is soon reconciled. The Lord tells Moses in angry words, as disowning a people, Go, get thee down, for Thy People which thou broughtest out of the Land of Egypt, have corrupted themselves; as unconcerned and uninterested, the Lord calls them Moses People; but they are soon returned to their Owner; Lord, why doth thy wrath wax hot against thy People? And at that prayer the Lord owns them, and lays them in his bosom again: And the Lord repented of the evil that he thought to do unto His People, Exod. 33. 7, 11, 14.

His love and promises are unrepealable; as the Waters of Noah; his Covenant inviolable; he hateth putting away; 'tis firm as his Cove­nant with night and day, and the Ordinances of Heaven and Earth, Psal. 89. 32, 33. Jer. 31. 35. & 33. 25. By the fixed courses of the Sun and Moon, and the morning-light, we [Page 92] have an assurance of its stability. Threats are made in terrorem, as Pursevants to bring in the Malefactor, that they may not be execut­ed. Promises are so made, that they may not be revoked. His displeasure is but an interim, till his People learn and do something that they have neglected. He will not cast off for ever: Though he cause grief, he will have compassion according to the multitude of his mercies.

If arguments be wanting in his People de­fective of goodness, he will fetch some from the wickedness of the wicked, their rage, cur­sings and blasphemies, which often stand them in more stead than their own prayers, Deut. 9. 9. 'Twas not for Israels righteousness they pos­sessed the Land; But for the wickedness of these Nations doth the Lord drive them out, Deut. 32. 27. The Lord feared the wrath of the Enemy, not that it would hurt him, but might hurt his People. For Sennacherib's rage the Lord put an hook in his Nose, and a bridle in his Lips, 2 Kings 19. 28.

If the Lord be at a stand, he can work for his Names sake, Ezek. 20. 44. And ye shall know that I am the Lord, when I have wrought for my Names sake, not according to your wick­ed ways, nor according to your corrupt doings. And his People failing, he betakes himself to his own Covenant, Psal. 106. 45. & 111. 9. [Page 93] He sent Redemption to his People, he hath commanded his Covenant for ever.

Again, if his hands be straitned or tied, and his heart exasperated, he cools it, looking up­on the Rain-bow, pacifies himself by looking upon Christ, and stirreth up him to interpose, Isa. 8. 8. The Assyrians shall pass through Judah, he shall overflow and go over, he shall reach even to the neck, and the stretching out of his wings shall fill the breadth of thy Land, O Immanuel, q. d. O Immanuel, stand up, bestir thy self to make peace, and to defend, else thou wilt lose thy Land, and be an Head without a Body.

5. The Church shall live from the relative­ness of the word and works of God, in his Co­venant and providential actings, that like Ja­nus look backward and forward, as the Cheru­bims looked one another in the face. The ex­periences of former and future Ages are all in connexion as links in a Chain, answering to one another, as face answereth face. When the Lead of distress is sinking the Church, these as Cork bear it up, as Bladders do the drown­ing man: These are Types and Copies for af­ter Ages. Old Evidences are needful when new Suits are commenced; good Crutches to lean on; Spectacles to help a dim sight, Isa. 38. 16. By these things men live, and in these is the life of my Spirit.

The actings of the Father's love and provi­dence unto Christ, were a specimen and sam­plar of his like extensive care to all his mem­bers, who are loved together, John 17. 26. & 20 17. Gal. 3. 16. Now to Abraham and his seed were the promises made; he saith not, and to seeds, as of many, but as of one, and to thy seed which is Christ; to Christ and all his members, quasi unum [...].

God's Covenant word is to a thousand ge­nerations, 1 Chron. 16. 15. setled in Heaven for ever. When Jacob wept, prayed, prevail­ed, Hos. 12. 3. There he spake with us. Deut. 5. 3. & 29. 15. The Lord made not this Co­venant with our Fathers, but with us, even with us, who are all of us alive this day, and also with him that is not here with us this day. Such Presidents were the Lord's Judgments on Egypt, Amalek, Og, Sihon, Sisera, Jabin, and Midian, Deut. 1. 30. The Lord shall fight for you as in Egypt, &c. 3. v. 21. & 7. 18. Judg. 5. 31. Isa. 51. 5. Ezek. 30. 9. Psal. 83. 9. Do unto them as unto the Midianites; as to Sisera and Jabin at the brook of Kison, which perished at Endor: They became as dung for the Earth: Make their Nobles like Oreb, and like Zeeb, all their Princes like Zebah, and Zalmunna, who said, Let us take the houses of God in possession: O my God, make them like a wheel. Korah became a sign.

The Lord's delivering Providences were Presidents for after Ages: He that was their Arm in the morn, will still help in the day of trouble, Isa. 33. 2. Hag. 2. 5. Deut. 1. 30. Zech. 10. 11. The deeps of the Assyrian Ri­ver shall be dried up as at the Red Sea: Moses Rod, that summoned the Plagues of Egypt, broached the Rock for Water, and made a path in the Sea, is not become a dry stick, or dead drug, but is full of fresh operative vir­tue.

With the Artillery of these old doings Saints have afresh beseiged God, Psal. 77. 6, 11. Isa. 51. 5, 9. Art thou not he that hast cut Rahab? and wounded the Dragon? Art thou not it, which hath dried the Sea? And to the review of these the Lord retreats to quicken himself, Isa. 63. 11. Then he remembred the days of old, Moses and his people.

These Chronicles of active Providences shall be new printed, and that with additions. The Lord's hand is not out, Isa. 11. 11. The Lord shall set his hand a second time to reco­ver the remnant of his people, Isa. 43. 19. Be­hold I will do a new thing—The beasts of the field shall honour me; The Dragons and the Owls. He is devising and minting new things, can do marvellous things without number, even all their impossible things for his people. [Page 96] He is not at a stand, a dead set, or ne plus ultra; is not yet gone to his utmost. It shall be no more said, The Lord liveth that brought his people out of Egypt; but the Lord liveth that bringeth his people from the Land of the North.

6. The Church shall over-live its storms from the influence and interest Christ its Head and Saviour hath with the Father, who gave it to him, promising that he should see his seed, and prolong his days, and that the plea­sure of the Lord should prosper in his hand: This himself bought with his dear, precious blood, and for it stands responsible, numerare pecus, truly to give in the tale of all committed to him, without losing any: In whose behalf he is vested with heavenly glory and plenipo­tentiary power, over all flesh, over all in Hea­ven and Earth, with the keys of Hell and of Death, John 17. 2. Ephes. 1. 22. Mat. 11. 27. & 28. 18. Rev. 1. 18. And 'tis this Church that is the Metropolis of his Royal Empire, to which as Captain General he is to give con­duct, and hath the promise of the Father to concur with him; The Father worketh hither­to, and I work. With this Lamb upon Mount Zion stand the forty four thousand with the Father's name in their forehead, Rev. 14. 1.

The interest wherewith he moveth is not only of a dear only Son, or mere favour, but [Page 97] of pacifying, satisfying and purchasing blood, for whose sake the Church shall continue, and have all its great things done for it, Jer. 33. 15, 16. For the sake of the Branch, the Lord our Righteousness, Israel shall be saved. From the influence of his pacificatory Sacrifice the Lord swore to Noah, I will no more curse the ground for man's sake. This brought Israel out of Babylon, Zech. 9. 11. As for thee also, by the blood of thy Covenant, I have sent forth thy Prisoners out of the Pit. 'Twas by the blood of the Lamb, and by the word of Testi­mony, the Martyrs overcame, Rev. 12. 11. And Daniel disclaiming all creature Righteous­ness, thus pleadeth, O our God, hear the prayer of thy Servant and his supplication, and cause thy face to shine upon thy Sanctuary, that is de­solate for the Lord's sake, that Lord, who finished transgression, and made an end of sin, Dan. 9. 17, 24. That, which moved God to take off the Assyrian yoke, was because of the Anointing, or the face of the holy Oil, that was upon the Lord Jesus, Isa. 10. 27. When the heart of Ahaz was moved as the Trees of the Wood with the Wind, the Lord gave him this sign of deliverance; Behold a Virgin shall conceive, meaning, that if he had love to give his dear Son, he would with him freely give deliverance, and all good things, Rom. [Page 98] 8. 32. 2 Pet. 1. 3, 4. So that till Christ be out of the way, or out of credit, or divested of power, and his blood hath lost its virtue, the Church shall live. The successes of the Church are upon Christ's account. 'Tis said, that Con­stantine marching against his Enemies saw a Cross in the Air with this Inscription, [...], In this conquer. The French Pagan Clod­verus, in battel with the Alemaines, nigh worst­ed, by the advice of his Christian Wife Clotil­dis, called on the name of Jesus, promising if succeeding to turn Christian, and presently conversa belli alea, the battel turned to him. Samuel offering the sucking Lamb, that great Type of Christ, prevailed, 1 Sam. 7. 9. Hos. 1. 7. I will save thee, saith God, by the Lord: 'Twas he that was the Good will of God that dwelt in the bush. Gideon's sign was, Ros in vellere, the dew in the fleece, that is, Christ in the Virgin Mary. Jacob, in his prophetick A­gony of Faith, though somewhat abrupt, crieth, I have waited for thy salvation. 'Twas in the prospect of Dan's misery, infested by the Amo­rites, and Philistines his neighbours, though merited by his Idolatry, he first having the Teraphim, Judg. 18. 30. and having also the Golden Calf, 1 King. 12 29. So pernicious was Idolatry to bring War into his Gates, Judg. 5. 8. Now this salvation was not by [Page 99] Sampson a Judge, and Saviour in that Tribe, but by Christ, non sufficit Sampson, venit Shilo. The Tunicle wherein the Child lies is called Shiloh: Hence, think some, delivery is pro­mised to the big Woman, [...], by the birth of the Child Jesus, 1 Tim. 2. 15. The Macedonians invaded by the Illyrians, Regem infantem in cunis productum ante aciem collocabant, set the Infant King in a Cradle in the front of the battel, and it proved auspi­cious to them. This Christ, Sol in nube, lux sub modio, a Sun in a cloud, a light under a bushel, shall scatter all clouds, and in medio coeli, shall shine in brightest glory in the midst of the Heavens.

7. The Church shall survive from the good effects and issue of its militant estate. Times of War train up the best Souldiers, and Sea­men. Lambs breed in Winter. Quails come with the Wind. Days of affliction have brought forth the bravest Christians, and bra­very of Christianity, then the Spirit of glory rests on them in its radiant splendour, to the admiration of Angels, and torture of Men and Devils; yea to the admiration of God, spectaculum Deo dignum, who laughs at the try­al of the innocent, not for their misery, but the exercise of his unconquerable grace in them. The Roman Gallantry were raised from hardship [Page 100] the Spade and Plough, Mascula militum—Proles sabellis docta ligonibus—Versare glebas, & severae-Matris ad arbitrium recisos—portare fustes. Hor.

In this militant state God and themselves are at once glorified: Father, saith Christ, glo­rifie thy Son, that thy Son may also glorifie thee. Now the truth and virtue of Grace hath its illustrious visible shine: Without this many would be unknown to the world, and to them­selves. Paul's fame spread to Court and Coun­try from Nero's Prison; though esteemed as the off-scouring of the world. Scouring makes the Plate brighter. Stars glitter in the frosty nights. The coldest Climates makes the heal­thiest bodies: Praise the Lord from the Earth, ye Dragons and all Deeps: Fire and Hail, Snow and Vapour, stormy Wind fulfilling his word. The wrath of man shall praise thee: from Hell gates the Lord will have praise. Now is the Saints transporting Faith, flaming Zeal, ardent Love (stronger than Death) in­vincible Patience, Heroick Courage, in their full glory. The generous masculine Child is born in the time of the Dragon's rage. Apol­lonius being asked if he were not afraid of his Enemies, said, No, God hath given him a ter­rible countenance, and to me an undaunted heart.

8. The Church shall overlive from the care and design of God in all afflictive dispensations, [Page 101] and civil alterations, taking some down, and setting up others; bitter potions, lancings, cauterizings are reconciled by the end, Life and Health. Finis dat amabilitatem mediis.

One Pharaoh is kind to Joseph, till the Lords first born was ripened in the Womb, then comes another whose heart was turned to hate his People. Psal. 105. 25. And was a se­vere Man-Midwife to help on Israels groans, and the extremities of the Birth pangs, that opened the Womb: The Chaldean and Assy­rian Empires come on, to perform the whole work of God upon Mount Zion, Isai. 10. 12. and that done, that Rod is cast into the fire. The Kingdom turns about to the Persian Cy­rus, Artaxerxes, and Darius; by whose fa­vour and assistance they had a release from Babylon, and liberty to rebuild their desolate Jerusalem. To provide against the Bloody rage of Haman, Vasthi the Queen becomes imperi­ous, is deposed from her Dignity, and Esther, of the Jews seed, is exalted in her room: By that means with other concurring Provi­dences disresting the Kings sleep, Mordecai is advanced, and Haman hanged out of the way. Ahab was greatly wicked, and made Israel to sin; Jehu is brought on to revenge his Blood and Idolatry, and to reform that people. Dan. 2. 44. In those four visible Monarchies, one [Page 102] subdues another, till in the fourth, the Roman, Christs Kingdom is entered, that gradually grows up to a Mountain, à lapide in montem, and fills the Earth. In these changes the Lusts of men, their Pride, Passion and revenge seem most visible, yet by divine over-ruling wis­dom made ministerial to good, as Treacle from Poyson. The reformation in Germany was commenced to prevent the growing Empire of Charles the Fifth. Who knows not the oc­casion of the change in Religion by Henry the eighth? A Wheel was within a Wheel: So lit­tle reckoning does the Lord make of Princes and their Dignities, in serving the designs of his Glory among his People, Isai. 43. 4. Psal. 136. Because his mercy endureth for ever. Psal. 52. 1. Why boastest thou thy self in mischief, O mighty man? The goodness of God endureth con­tinually; as the Church needeth Food or Phy­sick; Cordials or Corrasives, Civil Instruments are altered: Whatever is done in the Kitchin is principally for the sake of them in the Par­lour: Christ is head over all things to the Church, The Lord hath made all things for himself, even the wicked for the day of Wrath, to be executioners of his deserved just Vengeance: 'Tis sin lies at the bottom of misery, the Scab­bard whence the Sword of justice is drawn, the bark in which the sap runneth. As Peo­ple [Page 103] grow better Judgments grow fewer: Af­ter the Bloody devastations in Jerusalem, by the several incendiary parties, Titus, looking over the Wall, beholding the slain cryed out, [...], this is not of my doing; and offered a triumphing Crown for the conquest of Judea, replyed, he had nothing to do in the glory of that action, but was only the instru­ment of Gods dreadful vengeance.

9. The Church shall survive from the pro­mise of the Father, of its fuller, more glorious state on the Stage of the Earth, to which all overturnings shall work, Ezek. 21. 27. Christs Bride is not yet so fine as she shall be. Princes shall think their glory best bestowed, when brought in to Deck her, as Egypt did Gods Israel with its Brace-lets and Jewels: Great promises are yet to be compleated, Dan. 2. 44. Rev. 11. 15. The Rose of Sharon is not yet at its full blow or beauty, Zech. 6. 13. Even he shall Build the Temple of the Lord, and he shall bear the Glory, 10. and 6. The House of Judah and Joseph shall be strengthned: And they shall be as though I had not cast them off; for I am the Lord their God, and will hear them, Ezek. 36. 11. I will set you after your own Estates, and will do better to you, then at the beginning. Till the Jews come in the Sun of Righteousness, will have no constant or [Page 104] full shine: The Lord was long limning the Creation, but at last it was a glorious one. Christ hath been long polishing and dressing his Bride, what will she be at last, when in all the Em­broideries of richest Orient Glories? That this may be believed, saith the Angel, These things are faithful and true, Rev. 21. 5. 22. and 6. They being to common apprehension incredible.

The Foundation of Jerusalem shall be of Saphires, gemmae gemmarum, the Prince-Jewel of admirable splendour: The Empire and High-Priesthood of the Egyptians were signified by it: The Chief Priests and Judges wore them about their Necks, and the Pope used to send his new created Cardinal a Saphire: it flames, and sparkles with purple Veins, and a pleasant blue skie Colour: There was seen under the feet of the God of Israel as it were the paved work of a Saphire Stone, Exod. 24. 10. It was the Ornament of Christs Throne, Ezek. 1. 16. sig­nifying Brightness, Majesty, Purity and Cha­stity. To this are added Agates and Carbun­cles. Isa. 54. 11, 12. And what shall be done to the man whom the King delighteth to honour? St. John is high in his description, Rev. 21. where we have a double number, of twelve for the twelve Tribes of Israel; and of three on each side for the Gentiles in every quarter: [Page 105] and a double unity, one of matter, all the Gates made of Margarites, and an unity of form, all made of one Margarite apiece, signifying, Christ the only Gate for Jews and Gentiles unto God: A Pearl as big as the top of a thumb is rare, what is it then for a whole great gate to be one Pearl? However then the Church hath lien among the Pots, she shall be as the wings of a Dove covered with Silver, and her feathers of yellow Gold.

The numerous confluence that shall then flow in, shall promote this glory, Psal. 22. 27. All the ends of the Earth shall remember, and turn to the Lord. Psal. 72. 16. There shall be an handful in the Earth, on the tops of the Mountains, and the fruit shall shake like Leba­non: The encrease shall be such that the Church in admiration shall cry out for room, Isa. 49. 21. The Lord shall bring in from Egypt and Assyria, that there shall be no room for them, Zech. 10. 10. Glory and rest are taking things: In Esthers time many became Jews; and at their return from Babylon many took hold of the Skirt of a Jew. 2 Chron. 15. 9. unto Asa reforming, there fell to him out of all Israel in abundance; When they saw that the Lord his God was with him. But this glory shall consist in quality as quantity, Psal. 68. 29. Because of thy wor­ship at Jerusalem, Kings shall bring presents [Page 106] to thee, Rev. 21. 24. 26. And the Kings of the Earth do bring their glory and honour into it. O praeclarum illum diem. The Lord Christ sits in Heaven to see this done, and this done, he shall deliver up the Kingdom to the Father.

10. Because the Lord rather than his Church shall fail is resolved upon extraordinary ways, Isa. 28. 21. The Lord shall rise up, as in Mount Perazim, when he brake forth on Da­vids Enemies as the Breach of many Waters, 2 Sam. 5. 20, 25. He shall be wroth as in the Valley of Gibeon, where Joshua slew five Kings of the Amorites, that he may do his strange work, and bring to pass his strange act, that is, in delivering his People after a new fashion Hence that King said; There is no God can de­liver after this sort. And 'tis said, the Lord drying up the Red-Sea, not that God barely saved, but thus the Lord saved Israel, Exod. 14. 13. He never dryed up Seas, nor made the Sun stand still, nor the Stars to fight in their courses, nor stop the mouth of greedy Lions, and hungry flames to save wicked men. Zech. 12. 2, 3. The Lord resolved to make Jerusalem a cup of trembling and a burden­some stone, but how? In smiting every Horse with astonishment and the Rider with mad­ness.

But God will be with you.

Observ. 2. God will certainly be with his Israel.

The Inscription upon the Church is, Sought out and not forsaken, Isai. 62. 12. He with­draweth not his eye from the Righteous, The Lord will not forsake his People, because it hath pleased him to make them his People: When Stephen was suffering he saw Christ standing up, 'twas such a glorious sight to be beheld. Pharaoh pursuing Israel, the Angel and the Pillar of the Cloud that had gone before them went behind, and wedged in 'twixt them and dangers, Exod. 14. 19. Isaac dying, said I die, but the Lord will surely be with you, and Israel, his young bird had learned the old ones note saying, God shall be with you.

1. Because 'tis the main concernment and interest of God in the world. The world is but an Inn for the Church to lodge in, Num. 2. All the Tents of the Tribes were pitched about the Tabenacle: If not for this, what reason hath God to take care of the World? A Lim­ner placeth the Picture in the midst of the Frame, and fills up the rest with Clouds and Land-skips. 'Tis not for the sake of the Sun, [Page 108] Moon, or Stars, much less for the sake of the Beasts, that the world is not dissolved: What is God the better for Belials, a People unruly and profligate, sine jugo? Or indeed for the Civil part that as Drones gather to themselves. 'Tis Israel that God hath formed for his Glory, actively to shew forth his praise: The Gilded bespangled Heavens, and the fruitful Fragrant Earth do but passively declare his Glory, and the Generality mostly dishonour and Blaspheam his Holy Name, therefore the Lord takes more care of them than of all the world. The Ark was a Type of Christ, the Shew-bread of the Church, these had three coverings; the Ark had a covering vail, a covering of Badgers, Skins, and a Cloth wholly of Blue: The Table of Shew-bread had a Cloth of Blue, and of Scarlet, and a covering of Badgers Skins, the Candlestick and Golden Altar had but two, Num. 4 5. to 11. Seven Eyes, saith Zecha­riah, shall be upon the stone, upon Christ and his Church.

2. Because his propriety, relation and affe­ction, lie especially among these: God can say, All Souls are mine; the Earth with its fulness, and the Beasts on a thousand Hills; but of Is­rael 'tis said, God hath chosen thee to be a spe­cial People unto himself above all people that are upon the face of the Earth, Deut. 7. 6. Exod. [Page 109] 19. 5. When the most High divided the Na­tions their Inheritance, and separated the Sons of Adam, and set the bounds, then he took his People for his Portion, and Jacob for the Lot or Cord of his Inheritance; he corded up these distinct from all the world, Deut. 32. 8, 9. Esther cries, How can I endure to see the de­struction of my kindred? Ahasuerus cries, Will he force the Queen before my face? much less can God. Whom should the Bridegroom love but his Bride? Where should the Father be but with his Family? Where should the Shepherd be but with his Sheep? Or a King be but among his Subjects? Where should the Head be but with its Members? And this re­lation and dear affection is indissoluble, Psal. 52. 1. Boast not thy self thou man of might, the loving-kindness of God endureth for ever.

And the Lord is resolved that the world shall know this endeared love; and that they shall pay their homage, and strike sail to them, Rev. 3. 9. Prov. 14. 19. Isa. 60. 14. Be­hold, I will make them of the Synagogue of Sa­tan (which say they are Jews, and are not, but do lie) Behold, I will make them to come, and worship before thy feet, and to know that I have loved thee, 1 Chron. 17. 24. David, calling over the Lord's gracious Promises, prayeth, Let it even be established, that thy name may be [Page 110] magnified for ever, saying, The Lord of Hosts is the God of Israel, even a God to Israel: And 'tis the Lord's promise, Isa. 61. 9. Their seed shall be known among the Gentiles, and their off-spring a­mong the People: All that see them shall acknow­ledge them, that they are the seed which the Lord hath blessed. And thus Moses assureth the world's acclamation to Jacob's glory: And all People of the Earth shall see that thou art cal­led by the name of the Lord, and they shall be afraid of thee. The Majesty of God shall be so great upon them, that the Enemies shall fall backward, as at the lustre of Basil, and be­fore Christ, when he said, I am He.

2. Because of the Oneness betwixt Christ and his People. The Wife and Husband make one flesh; the Head and Members make one body: They are so one, that they bear one anothers names: Christ bears theirs, Isa. 49. 3. Thou art my Servant, O Israel, in whom I will be glorified. And they bear his, Gal. 3. 16. Now to Abraham and his seed were the promises made: He saith not, and to seeds, as of many; but as of one: And to thy seed, which is Christ.

And besides this mystical Oneness, there is a foederal Oneness, whereby they are engaged to stand by one another, to assist, and take one anothers part: Much like that of Jeho­saphat to Ahab; I am as thou art, my People [Page 111] as thy People, my horses as thy horses, 1 King. 22. 4. Or as David's to Abiathar, Abide thou with me, fear not; for he that seeketh my life, seeketh thy life; but with me thou shalt be in safeguard: Or as Ittai's to David, to stand by him in life and in death: Or as Ruth's to Naomi, Nothing but death shall part thee and me. The great God hath passed himself over to his People: I will be your God, in my greatness, goodness, might and mercy, to do for you: He avoucheth them, and they him, Deut. 26. 17, 19. This in short the Spouse summeth up; My Beloved is mine, and I am his. Be­ing thus one together, they run the same ha­zards, stand and fall, live and die together: There is an end of both as to their glory in this world, if either fail.

4. The Lord will surely stand by his people because of his faithful promise; he hath bound and tied himself to it, fecit se debitorem: And he is a just God and a Saviour, Isa. 45. 21. Zech. 9. 9. The word is gone out of his mouth in righteousness, and shall not return, but will per­form the good things he hath promised. 1 Sam. 15. 29. Also the strength of Israel will not lie, nor repent; for he is not as man that he should repent. I have said, mercy shall be built up for ever, Psal. 89. 2. Thou wilt perform thy Truth unto Jacob, and thy mercy to Abraham. What [Page 112] was promised in mercy, shall be performed in truth.

God is sworn to Christ, Isa. 53. 10, 11. that he shall see, or enjoy his seed, and divide a por­tion with the great, and a spoil with the strong; that his seed shall endure for ever, and his days as the Throne of Heaven.

And the Lord is sworn to his People accord­ing to the Oath that he made when they came out of Egypt, Hag. 2. 4. Deut. 7. 9, 10. Know therefore that the Lord thy God, he is God, the faithful God, which keepeth covenant and mercy with them that love him, and keep his Com­mandments unto a thousand generations; and re­payeth them that hate him, to their face to de­stroy them. Jacob may in a fitt say, The Lord hath forsaken me, and my God hath forgotten me. Enemies may say, They are entangled, they are bread for us, there is no help for them in God: But a Mother may sooner forget her sucking Child, that is dearest, and drawing out her very bowels, than God can forget his Jacob. And suppose the Child be grown up, and be rebellious, yet what Father would disinherit a Child? What Husband would divorce a Wife when they are able, willing, and engaged to remove and cure all in either that is distastful, and to infuse all such winning qualities as may attract and perpetuate love?

Here one doubt offers its self, as Rebekah said, Why am I thus? or as Gideon, If the Lord be with us, why is all this befaln us?

As to this consider, God is then most with his people, when he lets them fall into dangers and into enemies hands, either for their preser­vation, or for their comfort. God was most with Abraham when travelling through the enemies Land; and with Noah when the Flood-gates of Heaven and Earth were set open: and with Israel in the Red Sea: And with his Servants in the burning Furnace and Lions Den; and with the Martyrs when burning at the Stake: When Seas of joy were poured up­on them: Say not, God is afar off, now he is nearest, in the Mount of danger, in the Belly of Hell, in the burning Bush, that all are not consumed, and that the Dragons Flood doth not overflow all. When was God more with Israels Posterity than when their Bondage en­creased under an unkind Pharaoh? and when was their deliverance nearer? In that doleful perplexed Estate Jer. 14. 9, 10. Faith could say, Yet thou art in the midst of us.

Also consider it may be needful for Israel that though God remove not his Presence, he should alter his Countenance and Carriage: His Heart is the same, though his Countenance alters. If the Lord did not let distresses come how should [Page 114] the wickedness and rage of the wicked be known, their sin ripened, and their Plagues as Pharaohs greatned? How should the Saints corruptions be purged, their graces evidenced, exercised and encreased, and their heavenly glory and crown be brightned? When the Lord is greatly angry with the wicked, and re­solved that their time shall be short, he lets loose their rage, Rev. 12. 12. as he dealt with Pharaoh in the hardning of his Heart to his destruction: When the Lord intends, Zions glorious Birth-pangs are strong: Birth and Death-pangs are always sharp: If the child be sick, there is need of change of Diet. If it be disorderly, a Rod is best for it: If there be dirt upon Zion, there is need of a wisp; and after Gods Plate is scoured, the Rod is cast to the Dunghil.

But God shall be with you.

Observ. 3. 'Tis full security and comfort when the great God saith, I will be with you:

Heb. 13. 5, 6. He hath said I will never leave you, nor forsake you; so that we may boldly say, The Lord is my helper, I will not fear what man can do unto me: All will do well, God being General, Convoy and Pilot. [Page 115] The Child in the Storm was not afraid, because its Father was at the Helm. The Lord of Hosts is with us, the God of Jacob is our refuge: This God upon Mount Zions Assemblies will be a Cloud and Smoke by day, and the shining of a flaming Fire by night, a defence and a glo­ry, Isa. 4. 5. He shall cover Benjamin all the day long, and shall dwell between his shoul­ders, and why there? but as from on high to descry all dangers, Deut. 33. 12. Because he is at my right hand, saith David, I shall not be moved: and why there? because that is strongest, and most ready to defend, and to strike an Enemy in the face: This will turn Zions sighing time into singing: The singing of Birds will come, and the Harpers shall stand together with the Lamb. Moses well knew in what stead the presence and glory of God would stand him, when he resolved not to stir a foot without it. Joshua could not be quiet till he knew which side the Captain of the Lords Hosts would be on.

'Twas a debate among Philosophers whe­ther an Army of Lions, an Hart being their Leader, or an Army of Harts a Lion being their Leader were the stronger, and they concluded on this latter from the inspiriting vigour of a generous Leader. 'Twas enough to Abraham Gen. 17. 1. to Isaac Gen. 26. 3. to Jacob 28. & 5. [Page 116] 31 and 3. to Gideon Judg. 6. 12. to Solo­mon and his Princes building the Lords House, 1 Chron. 28. 20. 22. and 18. The Lord say­ing I will be with thee; so to Mary, the Angel saying, Hail, thou art highly favoured, the Lord is with thee, Luke 1. 28.

To hearten in all engagements with Enemies, this was enough, God is with you, Deut. 7. 21. 20 and 3, 4. 2 Chron. 13. 10. 12. Isa. 41. 10. This buoys up sinking hearts, as Blad­ders keeps them above water. Isa. 12. last. Cry out, and shout, thou inhabitant of Zion, great is the bely One of Israel in the midst of thee. Baby­lon sings in her heart, she shall be no Widdow nor Childless, but the laugh from her wanton Spleen is soon quenched, and she hath neither Husband nor Child, Isa. 47. 8. Men have huge delicious Festival Dreams, but awaking have not one bit, or drop. Lots were cast for Christs Garment, but God kept it whole. They say, let us take the Houses of God in Possession, O my God make them like a wheel, and as stubble before the wind, Psal. 83. 12, 13. Woe to all that distress Ariel, the City of God, the Seat of his Worship. As Birds flying, so will the Lord defend Jerusalem, Isa. 31. 5. The little Birds are ready to fly in the face of them that would stry their Nests: His fire is in Zion, (De­um habent concivem) and why? to burn up the [Page 117] wicked, and to warm his people, Zech. 2. The Lord promiseth to be a wall of fire, and a glory in the midst of his people. The Devil observing an hedge about Job, was loth to venture to prick his fingers; 'twill be harder for him to break through a wall of fire, and to pull God's house down over his head.

1. 'Tis full security, God saying, I will be with you, if we mind the Competitors or Com­batants in all the Churches dangers: The Com­batants are God and Man, the Arm of God; And who hath an Arm like God? and an Arm of flesh; Isa 31. 3. The Egyptians are men and not God, and their horses flesh, and not spirit; when the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall together: Both die together upon the spot in their contesting with God. Elisha comfort­eth Israel, There are more for us than against us. David tells daring Goliah, Thou comest with Sword, Spear and Shield, but I come in the name of the Lord of Hosts.

1. 'Tis the Almighty God, the Rock of Ages, who cometh upon Princes as Mortar, and as the Potter treadeth Clay, who hath twenty thousand Chariots, and ten thousand times ten thousand ministring to him, whose breath like a Whirl-wind carrieth away the stubble and chaff; whose Look through the cloud scat­tered [Page 118] the Egyptians, and made them cry, Let us flee, for the Lord fighteth for them against the Egyptians, Exod. 14. 5. Who put a collar on the Assyrians neck, and sent him back to his place; that disquieted Babylon, and brought forth his redeemed, though holding them fast, not as Water-dogs, that quickly drop their prey. And on the other side, 'tis man, a fading leaf, a piece of mouldring Clay, who cannot stand before the face or force of a Moth. What, saith Eliphaz, doth thine eyes wink at, that thou turnest thy spirit against God? and lettest such words go out of thy mouth? Job 15. 12, 13.

2. 'Tis the Living Eternal God whose name is I am, dwelling in Eternity; who hath time enough before him, and can do to morrow what he doth not to day: And sorry man dwelling in an house of Clay, yesterdays start-up, that came out of the Abyss of nothingness, soon to return to his dust, Isa. 51. 11, 12. Rev. 1. 18.

3. 'Tis God most High, God over all, over men, over Devils; and man an underling, a creeping worm: Eccles. 5. 8. If thou seest the oppression of the Poor, and violent perverting of Justice in a Province, marvel not, for he that is higher than the Highest regardeth, and there be higher than they.

4. 'Tis God Wise and Omniscient, whose Projects are Oracles, whose Counsels stand [Page 119] faster than the Pillars of Heaven and Earth; who giveth wisdom to the simple, and turneth Ahitophels devices into foolishness, who is stu­dying to save, men studying to destroy: And man on the other side whose wisdom is but the glitter of a rotten post; and devises but a Spi­ders web soon swept down, a vain thing com­pared to the Brazen Net-work of the Lords Counsels: Though mens policies like Levia­thans scales be closed together; the Lord tends them in pieces, Prov. 19. 21. Psal. 33. 16. Isa. 8. 9. Associate, gird your selves together, O ye people, and ye shall be broken to pieces, take counsel together, and it shall come to nought, speak the word, and it shall not stand, for God is with us.

5. 'Tis God who never slumbereth nor sleepeth, but watcheth his vineyard night and day, and hath eyes running to and fro for his people: And man who naturally and judicially oft falls into a spirit of slumber. Alexander said he could sleep because Antipater was awake.

6. 'Tis the Soveraign, Insuperable, Irresisti­ble and Unmoveable God, who doth whatever pleaseth him; whose Angels or Chariots so cal­led for speed and strength come out of the Mountains of Brass; to signifie his irreversible Decrees, who hath disposed the whole world, who giveth to man his line: And mutable man [Page 120] over whom God keeps a Negative voice, whom he holdeth in his Chain, and turns about as with Bit and Bridle as he pleaseth, Job 38. 31. Canst thou bind the sweet influences of the Plei­ades? hinder the delicious fruitful Spring: Or loose the Bands of Orion? take off its clutches of Frost and Snow that imprison Nature: Canst thou bring forth Mazzaroth? The warm Sum­mer: Or canst thou guide Arcturus with his Sons? A Winter Constellation, or great Star that hath lesser as Sons attending upon it.

7. 'Tis the Infinite, Omnipresent God, who is never out of the Chair, who can see into the darkest nooks and depths of Hell, who can see from the beginning to the end, whose Eye-lids try the Children of Men: And dim sighted man, who stumbleth at he knows not what, and cannot see one hour before him to know what a day or an hour will bring forth. Tobiah thought to come on the Jews unawares, but God made the matter known.

This is the God that Faith in all dangers speaketh withal before it comes to any conclu­ding Censure or Sentence.

2. Gods being with Israel is sufficient secu­rity, because he hath Saviours enough, Defen­sive and Offensive, Propugnacula & Oppugna­cula, is never at a loss for Instruments, these he useth not from necessity, but in conveni­ence, [Page 121] and honour to Man, Obad. 17. Saviours shall be on Mount Zion to judge the Mount of Esau: He hath Carpenters enough to fray the Horns: Seven Shepherds and eight Principal men to drive out the Assyrian from Israel's Pa­laces, Mich. 5. 5. And commonly the Lord breeds up these Saviours in the Courts and Houses of his peoples Enemies: Moses is bred up in the Court of Pharaoh. Jonathan Davids Friend in Sauls: Nehemiah in the Court of Artaxerxes: Obadiah in Ahabs Jeremiah is cherished by Nebuchadnezzar. The Lord can make the Earth to help the woman: can make Devils good Physicians for the destruction of the Flesh, and the Saving of the Soul: If men grow inhumane, he can make Ravens feed Elijah, and Dogs give ease to Lazarus; can bring forth his great Armies, the Locust, the Canker-worm and the Caterpillars, Joel 2. 25. Can set Frogs and Flies upon Pharaoh, and smite a proud Herod with a biting Worm.

3. The Lord can sprinkle Enemies hearts with grace or meekness, That the Wolf shall dwell with the Lamb, and the Leopard lie down with the Kid, that they shall no more hurt or de­stroy in his holy Mountain. The Lord can make the ravenous Bird Cyrus a feeding Shepherd, and Heathens his sanctified ones, Isa. 13. 1. The King's heart is in the hand of the Lord, he [Page 122] turneth it as the Rivers of Water, can make them flow backward, or turn them into a side channel. Persecuting Saul becomes a Preacher: A people that have not known me shall serve me; strangers shall submit themselves unto me. Isa. 52. last. He shall sprinkle many Nations: The Kings shall shut their mouths at him: They that opened their mouth with fury and blas­phemy, shall be silent in adoration of Divine Majesty; for that which had not been told them shall they see; and that which they had not heard shall they consider.

4. Because the Lord can do all alone by his self wisdom and power, when there are none to help, none shut up or left; when all are driven off the stage: When a Nation is rackt all out of joynt, he can wheel in every dis-joynted bone into its socket. I know, saith Job, thou canst do all things. Princes are strong by their Subjects, Generals by their Armies; but God is strong by himself to bring his En­terprizes to pass. His own Arm brought salva­tion, Isa. 59. 16. He can take away without hands, Dan. 8. 35. Job 37. 23. He regardeth not the wise in heart. He can spare the pro­found subtle Politician. Of whom took he counsel? Who hath been his Instructor? The glorious God shall be a place of broad Rivers. He shall reign before his Antients gloriously. [Page 123] [...]sa. 33. 21. & 24. 23. When the question was moved, Who shall destroy Babylon? 'Tis answered, Strong is the Lord that judgeth Ba­bylon. When the Nations rush like the rush­ing of many waters, God shall rebuke them. Behold, the Lord God will come with a strong hand, and his arm shall rule for him. Behold, his reward is with him, and his work before him. All Nations before him are as nothing, and they are counted to him less than nothing and vanity, Isa. 40. 10, 17. This is the God that will contend with them that contend with Israel. Behold, all they that were in­censed against thee, shall be ashamed, and con­founded; they shall be as nothing, and they that strive with thee shall perish.

If there be no visible helps on Earth, God hath invisible Heav'nly Hosts, Glorious nim­ble powerful Angels that can dispatch Senna­cheribs thousands in a night, that can fetch Pe­ter out of Prison, and open the Iron Gates without asking leave of the Guard. Psal. 57. 2. He shall send from Heaven and save me; But who shall come? Shall Justice come? No; God shall send forth his Mercy and his Truth. He can send to Red-Seas, to Fiery Furnaces, to Lions Dens, to the Belly of Hell, and save his Redeemed, can pull out of the Waters though reaching up to the Neck. He is God [Page 124] and not man, therefore we are not con­sumed.

I Die.

Use. If all, if the best die, then acquaint thy self with Death, expect and prepare for it.

To die is too solemn a thing to be done ex tempore: The wise Virgins had Lamps burning, and Oil in their Vessels, yet the Bride­groom coming, they trimmed their Lamps to burn brighter and clearer, Matth. 25. 7. Pru­dent Princes prepare long afore the Field Bat­tle, where their all shall lie at Stake: Praepara te in vestibulo ut possis ingredi triclinium: There is no sitting or lying down on the Bed of rest or Feasting till the Feet be washed. Put off thy Shoes, for the Ground on which thou art to tread is holy. The Ancients had their Se­pulchres in their Gardens, so had Joseph, a Prick to his Rose, Vinegar to his sweet Sawce, a Mask over Beauty, and a means to moderate earthly affections: The Pictures or Statues of the dead in Churches are made kneeling, to tell us the need of acquainting our selves with God by Prayer. Holy Job waited all the days of his appointed time till his change came: David's Arithmetick was in numbring his days that he might apply his Heart to Wisdom. Mans Stadium or Stage is set, gird up thy Loins to finish thy course well. Samuel to [Page 125] anoint Saul, sends him to Rachels Sepulchre: The Grecian Emperors inaugurated, had in one hand a flaming Fire-brand, quickly out, in the other a Vessel full of dead mens Ashes, to teach the Brevity of Life, and to quench its Vanity: My Soul, saith David, is continu­ally in my Hand, a Principal Jewel that he knew might be soon dropt, carefully to be secured. The first possession Abraham bought in Ca­naan, was not House nor Land, but a burying place; by death he took possession of the liv­ing promise. Gen. 23. 4. The first piece of Houshold-stuff Seleucus bought in Babylon, was a Sepulchre to lie in. Tamerlain in his marches carried a Winding-sheet, to make him sober in his Victories by the displays of Deaths Flag. In the Isle of Man, 'tis said the Virgins first Spun their Winding-sheet, and at Feasts had them girded about them, some Heathens had plain Houses and Houshold-stuff, as there to live but a short time; and costly Sepulchres as there to continue long.

2. If Israel dies willingly why dost thou mourn? Thou rejoycest to see thy Daughter well married, to see thy Son taking the posses­sion of a rich estate: Wouldst have the Ship always upon a stormy Sea? Jerome brings in the Lord speaking to Paula mourning for her Daughter, ‘I have made thy Child mine, dost [Page 126] envy my possession? Wouldst by mourning fetch her back from Rivers of Pleasure to a Valley of Tears? From a Throne to a Dung­hil? John 14. 28. If ye loved me, ye would rejoyce, because I go to the Father.’

Behold, I Die.

Use 1. Israels Life being so useful, there is cause to lament their Death, and to lay it to Heart.

Such Tears as vapours sent up Heav'n-ward, will return an unctuous dew upon thy own Heart: The dying House is the House of mourning, the Mourners go about the Streets; Abraham Mourns for his Sarah: The People for Moses, for Abijah, for Samuel, for Josiah the Breath of their Nostrils, for Stephen with great Lamentation. Gen. 23. 2. Exod. 34. 8. 1 Kings 14. 13. 1 Sam. 25. 1. 2 Chron. 35. 20. Acts 8. 2. 'Twas said of a vertuous Lady, Nihil unquam peccavit, nisi quod mortua est, she never offended, but in this that she died; what a cry was there for the slain young Pro­phet? 1 Kin. 13. 10. The wicked dying, none say, ah! My Brother, or ah! His Glory; 'Tis sad to see the Stars falling from Heaven, the Sun setting to rise no more, to see stone af­ter stone falling from Gods Building, to see one withdraw his hundreds, another his thou­sands from the common stock: Were the In­dian [Page 127] Wombs of Silver and Gold blasted, the loss were not so great; of all, the wicked have cause to mourn, the godly being gone to their Father to give an account of their evil usage of them, persecuting their Bodies, and griev­ing their Righteous Souls: God will enquire who caused these Tears? Who made these Wounds?

2. Emprove them while living; draw out their good, listen to their Counsel: get Co­pies, Transcripts of their piety to look on when dead, gather fruit before the Tree be cut down and bear no more: Work, the Candle will be put out. Esau cryeth bitterly to his dying Fa­ther, Bless me, even me also, O my Father. Gen. 27. 34. 'Twas Adonijahs folly not to make use or Zadock and Nathan, who would have given him safe advice in time, 1 King. 1. 8.

3. Before Death comes do all the good you can. Moses was to be avenged on the Midia­nites and then to be gathered to his People, Num. 31. 2. And Sampson to be avenged on the Lords of the Philistines, by Faith shaking the Pillars, and pulling down the House over them: Luther said, I will take care of Germany during my Life, then let others look to it. The Silk-worm having spun her self a Silken Gar­ment dies, leaving a Pearly Seed, Ciconiae mos est unam è pullis domui, relinquere ubi nidi­ficata [Page 128] est. If possible leave some young Saints in the places where you dwell. Ground not cultivated is Barren. As we have opportunity let us do good, Gal. 6. 10. The poor man may be dead to morrow. The Emperour was sad, his Neighbour dying before he had done him good; Isaac ordereth, Make me Savoury meat before I die, that I may bless thee. Be not Clouds without Rain, Wells without Water: Naked Backs, and Hungry Bellies blessed Job: Alms receive into everlasting habitations, ad­vocatos praemisimus: The Lives of most are Blanks, you may as well cast up a thousand Cyphers, as cast up their good deeds. Excel­lencies are worthless if not used: Speculative sciences are little admired but as tending to action. The Glorious Hue and Glittering outside of the Sun and Stars would be little ad­mired, were it not for their beneficial qualities and influence: Cornelius Alms, the Centuri­ons Synagogue, and Dorcas Coats for the poor made their Life desired, and Death la­mented. Abraham prays hard for Ishmaels Life; Israel blesseth his posterity; The Dresser of the Vineyard pleadeth a year longer for the Barren-tree: God forbid, saith Samuel, that I should cease to pray for you. Elisha, enter­tained by the Shunamite, said, Behold, thou hast been careful for us with all this care, what [Page 129] is to be done for thee? Wouldst thou be spo­ken for to the King? Or to the Captain of the Host? 1 Kin. 4. 13. Elijah bids Elisha, Ask what shall I do for thee before I die? 2 Kin. 2. 9. Thy Glass runs apace, Death is picking at the Lock to let out thy Soul, what thine hand findeth to do, do it with all thy might, for the Church, for thy Family, and with Hezekiah, set thine House in order for thou must die.

4. If Israels Life be such a blessing, pray for the Saints lives: As they did for Peter, by prayer unlocking the Prison Doors, Acts 12. And for Epaphroditus sick nigh unto Death. Phil. 2. 27. Cry, Lord, spare thy People, save thine inheritance: If the Foundations be de­stroyed what can the Righteous do? When it goeth well with the Righteous the City rejoy­ceth, but when the wicked perish there is Shouting, and an Hissing them out of their place. Prov. 11. 10. 28. c. 12. Job. 27. 23.

5. Be willing to live with David to serve out your Generation and Apprentice-ship. Paul with his big self-denying Soul, was content with the suspence of the Glory of Heaven to serve the Church, when himself and that were afflicted. Ingentis animi est aliena causa ad or­tum reverti. Christ telleth Peter desirous to follow him, whither I go, thou canst not fol­low [Page 130] me now: Thou hast more work to do. John 13. 27. Luke 17. 7, 8. The Servant coming from Plow expected to sit down to meat, but the Master said, Gird thy self and serve me first. Caesar saying he had lived long enough for Nature, Tully replyed, but not long enough to serve the Common-wealth. If distresses be they may be overlived, or God be glorified by thee, more than in Heaven: Above the glorified sing, here the afflicted sigh, but the sighing of the one is pleasing to God, as the triumph of the other; and the Lord is sensible of thy sorrow to crown thy patience, and will kiss the Wounds that Bleed for his sake, as Constantine did the hollow of Paphnu­tius Eye lost in Christs cause. Et haec olim me­minisse juvabit. There is something better than being glorified; living thou givest glory unto God, dying thou receivest glory from him. The Lord knoweth best when 'tis fit to die; and the best good is not good or beautiful but in Gods time.

And suppose thy fruit bearing time be de­voured by Age, stlll thou maist be a Nurse to Gods Children and sick Family, Psal. 92. 14. that promise one way or other holds good: They shall bring forth Fruit in old Age: Tho Nature hath its time to cease bearing, Grace hath none: If thou hast no working Hand, [Page 131] thou hast feeding Lips: Isaac's Eyes Dim, he could bless. However, Saints grown old must be content to be Gods Beads-men, and to live on the Reversion of anothers Trencher: He never turns old Servants out of Door, and lets them live to be useless, to let them know they are saved by Grace: Still there is a Beau­ty in Old Age; the old Oak is venerable, [...], the autumn of fair things is fair: The Beauty of old men is the Gray-head, duplex corona, exaltationis & pul­chritudinis, especially when found in the way of Righteousness 'tis a double Crown, Crown upon Crown.

6. If Saints be so useful, see the folly and mad mischievous mistake of wicked men; who are weary of their best blessings, that as Legi­on mischief their best Friends that stand them in most stead, that are hewing at the Pillars that support the House over their Heads, who, night coming on, put out the Candles, in a storm cast away their Cables and Anchors: Sickness and Death gathering apace to the Heart, Bar out the Physitian; the House rea­dy to fall, pull away the Shoars; Sancti sunt statumen rerum: What is more Diabolical, or nearer the sin against the Holy Ghost? The Sun-set, and Stars clouded, what a dulsome night ensues? Joseph and Daniel were admi­red [Page 132] by Heathens descrying the Spirit of the living God in them: Is this the honour of the Christian Religion for its sake to be infamous? Psal. 106. 16. They envyed also Moses in the Camp, and Aaron the Saint of the Lord. Egypt was glad, Israel departed, but it cost them dear at the Red-Sea: Vultures beat their Young because lively; Ravens Feed not their Young, as not so black: Tygers are enraged by Fragrant Spices: Powder and Shot are spent on Pigeons, and the Crows are spared: Panthers hate a mans Picture: The Ephesians Banish Hermodorus as Sober: Aristides hath the Athenian Ostracism: Greece Decrees nemo de nobis excellat, let none excel. Blacks deride Beauties: At the Burgundian Forge, Qui prior erat dignitate, prior trahebatur ad martyrium, Tarquin cuts off the tall Poppies gay heads. Envious malice with its foul mouth and blood­shotten eyes, calleth Christ a Devil, sprays and freckles the purest Beauty, spits Poyson, puts out the new lighted blazing Candle, clips the wings of anothers growing Reputation, that themselves may be mounted on the wings of Fame. Surely sparkling holiness hurts their sore eyes, walking piety bites. Men vile and useless, ulcera & carcinomata, the Wens and Plagues of a Nation in Pride and Hatred, like Cain kill their Brother, because better, and ha­ving [Page 133] acceptance of God, which they despair of, Psal. 35. 15. [...] [...]ther against Da­vid, those that [...] whispered together. The Lord told [...] art one of them, Obad. 11. Zio [...] [...], Lam. 1. 21. the Enemies were glad [...] thou Lord hast done it. The Ship nigh wrack'd they went about to kill Paul, who preserved them. Christ though healing their sick, casting out Devils, is bid de­part. Some pretensions are of honouring Saints dead, but as Claudius Taurinensis said, pictos adorant, vivos devorant, the living are baited and devoured. 'Tis wholly unaccountable to reason, policy and interest for the wicked to have such a pique at the Godly who do them so many good turns.

But God shall be with you.

1 Use. 'Tis comfort, whoever dies, God lives. Philip died comfortably, leaving his Son Alex­ander. So Antoninus Pius leaving his Son Com­modus. Epaminondas wounded Enemies pre­vailing, died chearfully, hearing his Shield was safe, and expiring, drawing the Spear from his Body, said, yet I die a Conqueror: God the best Sun and Shield yet lives in Hea­ven not as an uninterested Spectator, to behold the play of the World, leaving it as a Tennis-Ball to the Bandyings of men, but with an active providence, ruling in Jacob to the ends [Page 134] of placing, displacing and disposing persons and things according to the counsel of his own will, Dan. 2. 21. 4 and 35. Psal. 29. 10, 11. The Lord sitteth King for ever, he will give strength to his people, that are dear to him as the Ap­ple of his Eye; cum oculis non est ludendum, he will defend his eyes. Rachel mourns for her Children, yet Christ lived: Martha tells the Lord, If thou hadst been here my Brother had not died. Christ lives and is at hand, there­fore the Church dieth not. A Cardinal made a Beech-tree his Emblem, whose top taken off the remains of it never thrive. Were Christ the top, the head cut off, all would soon run to ruin: To him the Highest powers owe sub­jection; The expansion of a Royal Pavilion deck'd with Pearls over their heads, tells them they have one Superior whose defence they need. How was the mighty Assyrian, who ex­alted his Throne above the Stars of God, brought down to Hell, and to the sides of the slimy Pit? Isa. 14. What a slaughter and Bonefire is made of Gog and his Princes march­ing against the unwalled Cities, a people with­out visible defence, Ezek. 38. 39. with Rev. 20. 9. Since Jesus was Born the Devils Game was spoiled. Porphyrie, as Eusebius cites him, said, Nunc mirantur, si tam multos annos civi­tai peste vexetur; postea enim quam Jesus coli­tur, [Page 135] nihil utilitatis à diis consequi possumus, af­ter Jesus was worshipped, nothing in any mi­series could be obtained of the Idol Gods: And when Augustus Caesar under whose Reign Christ was Born, enquired of the Oracle who should Reign after him, the Daemon answered, Puer Hebraeus jubet me hanc sedem relinquere & ad orcum redir, The Hebrew Child commands us to be gone from these Altars; he puts an end to their Impostures. If God be for us who can be against us? quis lae [...]vè? quis praevalenter? so as to prevail. This made Joshua ask the Hea­venly Captain, Art thou for us, or against us? Josh. 5. 14, 15.

Use 2. In all streights resort to God:

Insist not on an Arm of Flesh for thee, or a­gainst thee: Cease ye from man, whose breath is in his Nostrills; for wherein is he to be ac­counted of? Isa. 2. 22. The remnant of Israel, and the escaped of the House of Judah shall no more stay upon him that smote them, neither on the Assyrian or Egypt; but shall stay upon the Lord, the Holy One of Israel in truth. Isa. 10. 20. Hence David resolved, I will call up­on God that perform th all things for me, Psal. 57 2. Jehosaphat at his inextricable plunge, not knowing what to do, crieth out to God, [Page 136] whose name is a strong Tower: Hezekiah spreads Rabshakehs blasphemous Letters before the Lord. Jacob urgeth the Lord, thou saidst I will surely do thee good. Flesh and Blood hath many shifts; Asa seeks to Physicians, Saul to a Witch: Many seek the Rulers face: But no enterprize takes effect without a Commission under the broad Seal of Heaven, that is the authority and efficacy of all instru­mental executive Sub-powers; That obtained 'tis enough, without it all is at a stand, and at­tempts prove an untimely Birth, blasted Blos­soms. All secular power must lower its Top­sail to it.

Use 3. If God be with Israel, the wicked will have a hard task of it.

They resolve high, as Benhadad, that the dust of Samaria should not serve for an handful for his followers, but an hundred thousand of them were soon laid in cloddered blood, 1 Kin. 20. The Image of Gold, Silver, Iron and Clay is carried away as Chaff before the Wind. The Eagle must be first shot through to hurt the young carried on her back. The Church is carryed on Eagles Wings. Sinners have a potent God too near them, and against them: Magnum vicinum nolumus: Their rage is but [Page 137] like the foaming Water against the Mill, or the Winds beating against the Sails by Art profita­ble to drive forward: With elaborate policy, stretch of parts, combinations of interests, pro­visions against all dangers, having also the shines of Providence, and experiences, the mighty Castles of their hopes have been demolished, counsels and confederacies broken, Isa. 8. 9. And designs defeated; cunning Foxes with Firebrands at their tails have burnt up their harvest: By some treacherous dividing mutinous humours that like Waves dash and break one on the Neck of another, their intents have wholly miscarryed, and oft Divine Justice hath cast them down as Dung upon the Earth, brought them down as Sheep to the Slaugh­ter and that by their own hands. There is no Ship they sail in but springs a leak or dasheth against some Rock, whereby 'tis broke in pieces. Dioclesian had Monuments in­scribed, Superstitione Christi ubique deletâ, that the Sect of Christians was quite destroyed; but with a great mistake; it gloriously flou­rishing again in Constantines time: When the Smiths were hot at work blowing up the Coals, the Lord inscribes this Motto; No Weapon that is formed against thee shall prosper, and every Tongue that riseth against thee in Judg­ment thou shalt condemn, Isai. 54. 17. Mich. [Page 138] 4. 11. They say, Let Zion be defiled, adulte­ra, vel contaminata sit sanguine, let her be an adulteress, or defiled with Blood; a very fair choice. But they know not the thoughts of the Lord. Surely there is no enchantment against Jacob, nor Divination against Israel. Though Gebal, Ammon and Amalek were combin'd hand in hand with their vaunting, Aha, the day is ours: In prosperity the de­stroyer came upon them: The Trumpet sound­ing Adonijahs merry Guests were put to flight, as Birds sate down to their prey by the dis­charge of a Gun Gen. 14. 11, 14. 'Tis likely those four Kings had made a prosperous market and gone away safe with their booty, had they not packt and shuffled in Lot among their wares. Psal. 2. 1 Why do the Heathen rage? And the People imagine a vain thing? Vanum est qu [...]d non ad finem valet. All is vain: But who are these Heathen? They were the Elders and Priests of Israel, who employed their wits and power against the Lords Christ, Acts 4. 25. Bad men are born under an unlucky Planet: Though warned of their own ruin, and the Churches rise, they can prevent neither: The Idolaters had notice in time of Josiah by name, who should break down their Altars. They had time enough to secure themselves against danger, yet the [Page 139] Judgment came, 2 Kings 13. 2. Heavens Decrees cannot be reversed or disannull'd: 'Tis the Churches Motto, vinci posse, mori non posse: It may be in a swoun, worsted in lesser Skir­mishes, but it cannot die; it may be singed, not burnt; drenched not drowned: After a sharp Winter it ever had a flourishing Spring.

1. Bad men cannot prosper, because of Gods curse: I will curse them that curse thee. 'Tis peremptory, and irreversible. The seed of the Woman shall break the head of the Ser­pent who bruiseth her Heel. This makes Ar­rows drop from their hand, or to fall on their own head; Like a withering East-wind, this blasteth their projects, is mors in olla, Death in their dainty Broath, and makes them like Grass on the House-top, Psal. 129. 5.

2. Because they are under a superior check and power, Regnum sub duriore regno. The remain­der of Wrath God will restrain: Laban reckoned of Power in his hand to hurt Jacob, but his rage is turned to good news: The God of your Fa­thers spake to me Yester-night, saying, Take thou heed that thou speak not to Jacob good or bad: A double Judgment, bridled from speaking evil, made dumb from speaking good, Gen. 31. 29. [Page 140] Balaam confesseth, All that the Lord speak­eth I must do; here is a must, his bad heart would have done otherwise. Pilate was out thinking Christs Life or Death to be at his dispose: Sennacherib must not come into the City, nor shoot one Arrow. All both men and Devils are in the Chains of Divine Provi­dence and Justice. The proud waves have their bounds, thus far and no further. Job. 5. 12. He disappointeth the devices of the crafty, so that their hands cannot perform their enter­prize: Wherein they deal proudly God is above them, when they think to plow long and deep, the Lord cuts the Traisses, and Cords, Psal. 129. 3. Implacable hearts have no Omnipotent Hands; That men may know that thou whose name alone is Jehovah, art the most high over all the Earth.

4. Because the wickeds malice is not against the Church, but against Christ. 'Tis not Man­slaughter, but God-slaughter, Deicidium in quantum offendibilis: Good men, if not for God in them, might have fair quarter. 'Tis hard kicking against the pricks, running on the thick bosses of Gods buckler, Jaculum in umbone. Why doth thine heart carry thee away? And what doth thine eyes wink at? That thou turnest thy Spirit against God: Im­par [Page 141] congressus: Saul persecuteth Christ: In that ye have done it to these ye have done it unto me: Gideon telleth Zebah and Zalmun­na, The men ye slew at Tabor were my Bre­thren, rise Jether, and slay them. Gamaliel forewarns, Lest haply ye be found fighters against God. Necho King of Egypt adviseth Josiah from medling with God, 2 Chron. 35. 21. The Lord reckoned with Aaron and Mi­riam for speaking against Moses; as Zebul to Gaal, where is now thy mouth? Mount Seir would take the Nations in possession, whereas God was there: But God judgeth his Blasphemies, saying, They are laid desolate, they are given us to consume, Ezek. 35. 12. Hence the Lord espoused Jehosaphats danger. The battel is not yours but the Lords, 2 Chr. 20. 12. And Asa cryed, Help Lord—Let not men prevail against thee, 2 Chron. 14. 11. He made his danger Gods danger.

5. Because though God begin with his own Sanctuary and People, that they sip of the Cup, yet judgment rests among the wicked, and they drink the dregs. The Babylonian began at the Jews, the green tree, then eats the flesh of the Edomites, and Moabites, and passeth over to Egypt, Uz, Philistia, and at last other Nations serve themselves of him to his perpetu­al desolation, Jer. 25. And he perisheth as [Page 142] dung upon the Earth. The Lord kept a ter­rible day of Assize upon him, Joel 2. 20, 21. He had done great things, but his stink and ill-savour came up, and the Lord resolves to his peoples comfort to out-vie and over-do him; Fear not, O Land, for the Lord will do great things. The Lord inverted the Curse against Israel to a Blessing. The Jews fearing the Romans crucifie Christ, and lost their Kingdoms. So Jeroboams cunning device by Idolatry ruined his Interest: all bad mens devices, like a Picture drawn in Ice, melts away at the next thaw. If Judgment begin at the House of God, what shall be the end of the ungodly?

6. God being with Israel the wicked can­not prosper, because their trust is in Persons and things under a Curse, Jer. 17. 6. Cursed be the man that trusteth in man, Judges 6. 31. Will ye plead for Baal? will ye save him? but death was in the case. Israel ran to Egypt, but the staff breaks, the shivers of the Reed run into their Flesh, and the Spirit of Egypt also failed (or was emptied in the midst of it) its Counsel was devoured, its Idol-char­mers, Wizzards profit not, but 'tis given up into the hand of a cruel Lord, Isa. 19. 3. 2 Chron. 13. 8. Abijah tells Jereboam, With you are the Golden Calves; he thought them a [Page 143] mighty guard, but they proved sorry Soldiers in withstanding the Kingdom of the Lord: But with us is the Lord for our Captain, and his Priests are with us, and we keep the charge of his House.

Babylons Inchantments, Sorceries, and A­strologers could not save her: the fire burnt up all like stubble, that no fire, no not a coal was left to warm her, Isa. 47. 8. to 14. when Egypt received her wounds, a [...] was incurable, Jer. 46. 11. Go up to Gilead. and take Balm, O Virgin, the Daughter of Egypt, in vain shalt thou use many Medicines, for thou shalt not be healed; Her Flesh was bad to heal, Plaisters would not stick, nor Salves ope­rate.

7. Wicked men cannot prosper, because Christ and Christian prayers are against them. There are the cries of living Saints, and of the blood under the Altar, and of a glorified Christ against them. Luther would say, in wishing a mans ruin, wish him to be an Ene­my to Gods people, that can set their prayers against him. What with the wickeds self-cur­sings and Saints prayers, ruin will come, though their prayers seem like the course Musick of Joshua's Rams-horns, the Walls of Jericho will fall by them. Against God what can prosper? Though folden as Thorns, they shall be consumed [Page 144] as Stubble fully dry, Nah. 1. 10. David did all at once: But I prayer, Psal. 56. 9. When I pray, mine Enemies turn back this I know, for God is with me. That Queen of the Scots said, she was more afraid of Mr. Knox's Pray­ers, than of an Army.

It remaineth then that the triumphing of the wicked is short. Behemoth moveth his tail like a Cedar, the Sinews of his Bones are wrapt together, his Bones are like strong pieces of Brass, and bars of Iron; he drinketh up a River and hasteth not (that is, runs not away for fear) he trusteth that he can draw up Jordan in his mouth; wicked men think they can swallow up all, But he that made him can make his Sword to approach to him, Job 40. 17, 23. Leviathan is another Emblem of ter­rible men, whose heart is like a stone, as hard as a piece of a nether Milstone, his scales are his Pride, shut up together as a close Seal, out of his mouth go burning Lamps, and sparks of Fire leap out: yet his Flesh is filled with barb­ed Irons, Job 41. So the Babylonian puissant Monarch is brought down as one of the con­temptible Princes, Isa. 14. The Lord hath made nothing too great or too strong for him­self.

And the greatest controversie that ever the Lord had with the Nations going beyond his [Page 145] expressed Commission, in the exercise of their native rage, malice, and blasphemy, was for their hatred and violence to his people, Isa. 34. 8. It is the day of the Lords vengeance, and the year of recompences, for the Controversies of Zion.

Use 4. If the Lord will be with his people then, in their lowest estate be one of them; be where God is, 'twill be the strongest side.

This swayed with Abimelech and Phicol his chief Captain to make a League with Abra­ham; God is with thee in all thou doest, Gen. 21. 22. For this people out of all Languages took hold of the skirt of a Jew; We will go with you, for we have heard that God is with you, Zech. 8. 23. Though Saul in a perverse Spirit was afraid of David, because he saw that the Lord was with him, and was departed from Saul, 1 Sam. 18. 12. For this Moses quitted his Court Grandeur, and offered to be made a great Nation in shaking Israel, oft refused that preferment. The ruins of Jerusalem weigh­ed down all Court honours with Nehemiah: And David had rather his right hand should forget its cunning, and that his Tongue should cleave to the roof of his mouth, if he did not [Page 146] prefer Zion above his chief joy, Psal. 137. 5, 6. When Terentius for eminent service was offered by his Emperour Valens, what he should request, he asked that the true Christi­ans might have the liberty of Worship by themselves, severed from the Arrians, which denyed, he, modestly gathering up the pieces of the torn petition, professed, if he could not be heard in Gods cause, he would ask nothing for his own profit. Because of the House of the Lord, saith David, I will procure thy wealth, that under the shelter of Peace Zion might flourish: What are mens Ceiled Houses the House of God lying waste? to chant to the Viol, and invent instruments of Musick, or to drink wine in Bowls, if not grieved for the affliction of Joseph? What is it for men to sleep in their own Cabin, to Feather their own Nests, and shift for their own ease and profit, the Ship being in extream danger: Uriah contemneth the pleasure of his House and Bed, the Ark, Israel and Judah abiding in Tents; by thy Life, and by the Life of thy Soul, he tells David, I will not do this thing. Many w [...]ar-drawing, wheedling Arguments are used, as by Rabshakeh, that every man may eat under his own Vine and drink of his own Cistern; But what saith David? How say ye to my Soul, flee as a Bird to your Mountain? [Page 147] In the Lord put I my trust. Was it well done by the Priest and Levite to pass by the bleed­ing Brother, on the other side of the way? The Lord is the sweetest and surest friend in evil days, what becomes the Lord will not unbecome thee: Herodias tells Caesar, offered her banished Husbands estate, 'twas not be­coming her to live in pleasure, he being in misery: Ingo King of the Draves left his No­bles Feasting below, to company with poor Christians, who should be his companions to all eternity.

1. The Lord's Interest lies among a few contemptible people, and few they are that receive the Gospel, or shall be saved, 1 Cor. 1. 26. You see your calling, Brethren, not many mighty, wise, or noble, are chosen; not men in secular pomp, Gold Chains, and Silks, but destitute, naked, afflicted, in Sheep and Goat Skins in Caves and Dens; yet so ho­nourable, that the world is not worthy of such Jewels. The Lord hath founded Zion, and the poor of his people shall trust therein▪ Zeph. 3. 12. Isa. 14. 32. From the mouth of babes and sucklings the Lord ordaineth strength. They were poor Fisher men that turned the world up-side down. Gideon's Army was too many, till thinned to three hundred. Man's [Page 148] strength is God's weakning. He doth more with a Bulrush, a Barley Cake, and Rams­horns, with the Jaw-bone of an Ass, and a little Stone from a Sling, than with Goliah's Spear, as big as a Weaver's Beam, or with Saul's Armour and Coats of Mail. The feet of the poor, and the steps of the needy, tread down the lofty City, Isa. 26. 5, 6. The least of the flock draw out, and make Edom desolate. There is no restraint to the Lord to save by many or by few, 1 Sam. 14. 11. 2 Chron. 14. 11. who delighteth not in the strength of horses, nor taketh pleasure in the leggs of a man.

2. Though poor and few, yet preserved and encreasing. Israel was but like two flocks of Kids when the Syrians filled the Land; sup­pose them but an hundred Cyphers, God the Figure set before them, makes them thousands, Isa. 25. 4. 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. Though poor and needs, the Lord, saith David, thinketh on me, 1 Chron. 16. 19. When they were but few, even a few, and stran­gers, wandring from one Nation and Kingdom to another, the Lord suffered no man to do them wrong, yea he reproved Kings for their sakes. [Page 149] There needs no restless disquiets for visible hu­mane force; Israel's stand still saved them. Isa. 30. 15. In returning and rest shall ye be sa­ved, in quietness and confidence shall be your strength. When the pious Bishop said, he would follow his fasting and prayer, & totius belli molem Deo committere, his Enemy said, Bellum ei inferat Diabolus, non ego, Let the De­vil make war and not I; he could fight men, but not God. Samuel at Mizpeh plies his praying and sacrifice, and his God discomfited the Philistines with Thunder from Heaven.

3. Though Israel be few, a day of small things, they will be a day of great things, the Kingdom of the little Stone, the grain of Mustard seed, tho the least of all, will encrease. The dry Rod chosen by the Lord shall bring forth buds, bloom blossoms, and yield Almonds, Numb. 17. 8. and not be withered in the bud. God can bring down the high Tree, and exalt the low; dry up the green Tree, and make the dry Tree to flourish. The barren that did not bear shall travel with child, and more shall be the children of the desolate, than of the married wife, Isa. 54. 1. Heb. 11. 12. Of one, and he as good as dead, there sprang as many as the Stars in the Skie for multitude, and as the Sand which is by the Sea Shoar innumerable: [Page 150] The Lord called Abraham alone, and blessed him; when the time of the promise drew nigh his seed multiplyed, ('twas the promise that made fruitful;) that made the seventy per­sons that came down to Egypt six hundred thousand, and three thousand and five hun­dred and fifty fighting Men, besides Women and Children, and two and twenty thousand of the Tribe of Levi, Numb. 1. 46. 3. and 29. 30. and at the second Master-roll after their losses in the Wilderness they were six hundred thousand, and a thousand seven hun­dred and thirty, Numb. 26. 51. This vexed the High Priests and Jews to see their damms bro­ken down, and the Church encreasing like a meadow, with a flowing glory. The people shall flow to the Mountain exalted above the Hills, Mich 4▪ 1. One told the Persecutors, Inde est quod gratias agimus, Therefore we give thanks, because by your cruel Decrees we are the more encreased.

4 Though the Lords People be few, afflict­ed, and despicable, there are seasons wherein the Grandees of the world make suit to them, assert their happiness, and shall be willing to bring in their glory to them, Psal. 45. 12. The Daughter of Tyre shall be there with a gift, even the rich among the People shall entreat thy [Page 151] favour. Job 11. 19. Yea many shall make suit unto thee. Rev. 3. 9. Even they of the Syna­gogue of Satan, shall come and worship before thy Feet, and know that I have loved thee.

5. Of all kindnesses done to the Lord or his People, none argue more sincere love than what is expressed in evil days, Jer. 2. 2, 3. I remember thee, the kindness of thy youth, the Love of thine Espousals when thou wentest after me in the Wilderness: Our Saviour taketh special notice of it, Luke 22 28, 29. Ye are they that have continued with me in my tempta­tions: And I appoint unto you a Kingdom as my Father hath appointed me. A goodly re­compense, Matth. 25. 37. Christ makes them more worth by thousands then they knew of, feeding him when hungry. For this the Church of Pergamos is remarked, dwelling where Sa­tans seat was, yet holding fast his name and not denying the Faith, even in those days wherein Antipas the Faithful Martyr was slain. Every meeting and every good word is recorded, Mal. 3 16. When Hushai came over to perplexed Absolom, be said, Is this thy kindness to thy Friend? When Basil was blamed for hazarding his Life too far, he answered, Non aliter amare didici: I have not learnt to love otherwise.

[Page 152] 6. Kindnesses to the Lord in his afflicted poor Israel in a low estate shall surely be re­quited, and unkindnesses avenged: An Am­monite, a Moabite was not to come in the the Lords Congregation till the tenth Genera­tion, because they met not Israel with Bread and Water by the way. Deut. 23. 3, 4. Na­bals unkindness had nigh cost the lives of all his Family; Amalek, was the first of the Na­tions, that opposed Israel, but his end was to perish for ever, Numb. 24. 20. Edom with a reproachful rejoicing, looking on his Brothers trouble, felt Heavens vengeance: For thy vio­lence against thy Brother Jacob, shame shall co­ver thee, and thou shalt be cut off, Obad. 10, 12. Moab howleth for his pride, refusing to be a covert to the Lords Out-casts, Isa. 16. 4. Gi­deon chastised the men of Succoth with Briars and Thorns, who said to him upbraidingly, Are Zebah and Zalmunna now in thine hand that we should give Bread to thee? Judg. 8. 15. Sihon was smitten, not giving Israel passage, 11. and 21.

Kindnesses are rewarded: Rahab perished not. The Kenites are delivered in Amaleks destruction; For ye shewed kindness to all the children of Israel when they came out of Egypt, 1 Sam. 15. 6. David requites Jonathans love [Page 153] in Mephibosheth, and the Sons of Barzillai, be­cause they came to him when he fled from Absalom, 1 Kin. 2. 7. the Barren Shunamite kind to Elisha is rewarded with a Son, and with that Son raised from the dead, 2 King. 4. The Widdow of Zarephath, kind to Elijah, hath her Barrel of Meal, and Cruise of Oil multiplied, and her Son restored to life: Abia­thar was spared by Solomon, because he bare the Ark of the Lord before David, 1 King. 2. 26. Publius receiving Paul had his Father healed. Paul begs mercy for the house of One­siphorus at that day, for he oft refreshed me, and was not ashamed of my Chain, 2 Tim. 1. 16, 18. not a Cup of cold water is lost, nor a Widdows mite: They shall prosper that love Zion, Psal. 122. 6. Agrippa told Thau­mastes relieving him, This shall one day do thee good: Such as rescued a Roman Soldier in Battel had a Crown of Oaken Boughs, but God will give a Crown of Glory, and to walk with him in White, and keep them in the hour of Temptation, who stick to his afflict­ed people, Rev. 2. 4. 3. and 10. Neh. 13. 14.

[Page 154]Use 4. In the lowest estate of the Church, despair not, though beneath hopes and pro­babilities of continuance.

Antigonus asked his dismayed Souldiers, How many do you reckon me? Rachel calls her Child Benoni, a Son of sorrow, Jacob calleth him Benjamin, the Son of his right hand, as above particular adverse providences, for she died: When Israel was over Jordan in the Enemies Land, the Lord ordered Circumcision, fit to make them a prey, but his design was to exercise Faith, Josh. 5. 1 Kin. 7 21. There were two Pillars in the Porch of Solomons Temple Jachin and Boaz, meaning Gods di­rective wisdom, and executive strength; Upon the top of the Pillars was Lilly work: The beginnings of the Lords workings for his Peo­ple shall be compleated in Lilly work. Zech. 3. 7. Seven eyes are upon the stone, meaning the activeness of Providence, in the exertion of all Gods Glorious Attributes, Wisdom, Power, Love, Patience, Faithfulness, Good­ness, Unchangeableness, that are as the seven Chamberlains ministring to Ahasuerus. God being excellent in Counsel, and wonderful in worknig; having [...], a sleepless eye, what can miscarry? The Hart fell upon [Page 155] the blind side of the Rock, having but one eye, and that fastened on the Dogs. God is all eyes; the Wings and Wheels of the Chariot of his Providence are full of eyes, looking every way, like a waking Pilot, he never lets the rudder slip out of his hand: Visible instruments go off the Stage, one goeth off, another comes on; now a Friend, anon an Enemy; But the Lord never goeth off, and is but on one side, though he smiles on the Counsel of ungodly, and layeth not folly to them for a while, he will not forsake the righteous, nor take the wicked by the Hand: His Word, his Oath is against the wicked and he is able to execute it; as Caesar told Metellus contradicting him in his medling with the treasures, forbear, or I will lay thee dead; he that speaks it can easily do it; why should the Church f [...] Christ is in the Ship? The fearless Child in a storm gave this reason, I fear not, my Father is Pilot; the Disciples in the storm afraid, saith Christ, It is I. 'Tis his promise, Lo, I am with you to the end of the World; And even he shall Build the Temple of the Lord, and he shall bear the glory, and shall sit and rule upon his Throne Zech. 6. 13 And he rules alone. 'Twas reckoned an undervaluing of Augustus to joyn a com­peer to him; and when 'twas offered to Valen­tinian, [Page 156] he told them 'twas in their power to chuse him Emperor, but now not to joyn ano­ther to him. Christus sibi sufficit. The Assy­rio-Chaldean Empire passed to the Persian, that to the Grecian, that to the Roman, but Christs is not transfer'd or left to another People. In his Kingdom, though Viceroys be, there is no defect, Mortality, or Succession: No Heir can be expected. The Lord shall inherit Jacob, he alone. Zech. 2. 13. 'Tis his Portion. In case he seems to step aside he comes again, v. 10. Sing and rejoyce, O Daughter of Zion, for lo, I come, and will dwell in the midst of thee, and will recom­pence his momentary departures with everlast­ing kind embracements, Isai. 54. 7. 9. Ene­mies have Ideas and Platforms in their mind, but their hand withereth in the stretching out. They have no Picklock to get into Gods Cabinet Counsel, and where two Keys belong to a Lock both must be brought. Despair not; as the Mountains are about Jerusalem, so is the Lord about his People: The Lord, bringing his People from Babylon, said Ye shall not go out with haste, as fearing the Kings loving mind might alter, who gave them liberty, nor go by flight, fearing a Pharaoh might pursue them, and fetch them back; for the Lord will go before you, and the [Page 157] God of Israel will be your R [...]t-ward, or gather you up. He is not only a Captain to lead on, but to gather up such as straggle and lag behind, Isa. 52. 12. David cheerfully pro­phesies, The Lord is on my side, I will not fear what man can do unto me. The Lord taketh my part with them that help me, therefore I shall see my desire on them that hate me, Psal. 118 6, 7. The Lord hath many Instruments, and many places to fetch them out of: What he does not by one, he will do by another: What he does not at one time, he will do at another. So Mordecai told Esther, if she were silent, the Lord would deliver from another Place, which term Place is by some reckoned the title of God, meaning, if the creature helped not, God would; witness the Persian Princes, Ezra 6. 11. and the special Decree of Darius, that who­ever interrupted his Decree in rebuilding Je­rusalem, Let Timber be pulled down from his house, and being set up, let him be hanged thereon, and let his house be made a dung­hill.

If dark seasons happen, the Child goes along in the dark, held in the Father's hand. The Child goes to the Master with the Father's Letter in its pocket. God, as Justices, giveth his Tra­vellers a Pass to go home with. When matters were desperate, Albertus Crancius said to Lu­ther, [Page 158] Frater, frater▪ abi in cellam & dic, Miserere Deus, Go to thy Cell, and cry, Lord have mercy.

When the state of things may be desolate, when there are no Physicians, or if any, they ignorant of the disease and cure, or the potion is dashed out of their hand: Men stand trem­bling on the shore, fearing the Ship will sink: Death gathering apace to the Heart, complexi­on, purse, breath altered, Relations stand, as Job's Friends, with a dumb silence, with mournful accented voices, the conduits of their eyes running down with tears, all con­cluding of the sick man, he is no man of this World. Well, let the Church be as the Wid­dows Son on the Bier, or as Lazarus in the Grave, yet hope with Abraham against hope: Egypt hath many diseases, and many remedies, multa venena & multa salubria. Let diseases be Epidemical or Chronical, Israel hath a Phy­sician that can cure all: Etiam opprobria me­dicorum, Jer. 30. 15, 16. Mal. 4. 2.

The more this foundation truth is believed, the deeper rooting it hath in mens minds, 'twill stop hard thoughts of God, God shall have our good word; it will keep from sin, from irregular means, and traiterous in sur­rections; Mordecai will not bow to Haman, nor conceal Treason; Duty will be perform­ed [Page 159] by stammering Moses, by Gideon the least of the Family, by David a stripling, by Jere­my a Child, by Ezekiel with a Brazen hearted and impudent headed people: If God will be with Israel, of whom, of what should Israel be afraid?

Lastly, In all merciful Providences, make grateful, make glorious ascriptions unto Israel's God. Job 12. 9. Who knoweth not in all these, that the hand of the Lord hath wrought this? Upon the defeatment of Balaam's pro­ject; According to this time it shall be said, What hath God wrought? Numb. 23. 23. If it had not been the Lord who was on our side, when men rose up against us, they had swal­lowed us up quick; their throats are like Se­pulchres, large and hungry as the grave. All may say, This is the Lord's doing, and it is marvellous in our eyes. Moses makes it the head of his song, when Pharaoh was discom­fited: Thy right hand, O Lord, is become glo­rious in power: Thy right hand, O Lord, hath dashed in pieces the enemy, Exod. 15. 6. When the seven Plagues tempered with the wrath of God were poured out, the victorious Saints, with the Harps of God, sing the Song of Mo­ses the Servant of God, and of the Lamb, (they two are at no jarrs) saying, Great and [Page 160] marvellous are thy works, Lord God Almigh­ty, just and true are thy ways, thou King of Saints, Rev. 15. 3. The Blessed Mary falls in with her joyful acclamation, He that is mighty hath done for me great things, and holy is his name. Ezra, chap. 9. ver. 8, 9. praiseth God, who had extended mercy to his people in the sight of the Kings of Persia, lightning their eyes, giving them a reviving in their Bon­dage, and to set up the House of their God.

Who but God could divide Seas, turn Ahito­phels Counsel into Foolishness, hang Haman on the Gallows built for Mordecai, preserve, Lambs among Lions, Lillies among Thorns suspend the rage of Lions and a fiery Furnace, secure the Ark above the furious Deluge, put an Hook into the Jaws of the Dragon? 'Tis God alone doth our unexpected, our marvel­lous, our impossible things for us: To him be glory for ever and ever.

The Memorial or Character of that approved deceased Christian, Mr. Isaac Hubbard of Great Cogs-hall in Essex.

'TIS too common with worthless men to express their pique at vertue, with their venemous mouth to spit poyson, and spray the Face of Beauty, to scratch with their Ethi­opian Nails, and with their Blood-shotten eyes to make envious detractions on worthy Persons and their laudable actions, and by immixing Alchymy to give a dull allay to finer metals. But the wise shall inherit glory; and the memory of the Righteous shall be Blessed: This made Demetrius say, the Athe­nians could demolish his statues, but not his Pyramidical vertues. The Phaenix dies in her Bed of Arabian Spices, fired with the pure Beams of the Sun. Absolom had his Monuments, 'twas a shame he had nothing better to perpetuate his memory. Men godly [Page 162] need no Parasitical Smoak, yet 'twould be a manifest breach of Law, a disingenuous profuse­ness, an encouragement of bad men, to pour Fragrant Ointments on a Dung-hill by embla­zoning Panegyricks: But good men deserve a bundle of Myrrh and Frank-incense; 'twas acceptable and honourable for Mary to pour the Alabaster-Box of very precious Ointment on the nigh dying Body of her dear Redeemer. The Sun setting leaves a Light behind it: When the Spirit came at the name of Enoch, it made a pause, and trebled its notes, as the Nightingale quavering on her pleasant Note, Gen. 5. 21, 24. It tells no stories of the Victories and Triumphs of Alexander and Caesar; but will not forget Dorcas Coats, nor the fame of the Widdows Mite: 'Tis but Justice that good men and their Lives laudable and exemplary, that are registred in Heaven, should be preserved undefaced upon Earth. But in the report I have to make, conciseness must be, as with them who frame the Picture of great Persons into little Tablets: Precious in the sight of the Lord is the Death of the Righteous.

His Temper.

1. It was smooth, cheerful and well-pleasing, manifest by that usual Commentator his Coun­tenance: This rendered him an acceptable Companion, apt to all offices of Love, and an Ornament to Religion, which yet was a greater Ornament to him. But this cheerful­ness from his refined sublimated Soul, was most manifested by his Angelick delight in singing Psalms, in which he expressed an internal joy, and was oft dissolved into a mixture of melt­ing precious Tears, Fragrant as the Dews and drops of Roses distilled over a gentle fire: As also by his Prayers that ascended as sweet odour or incense to Heaven, in his usual magnify­ing rich unmerited distinguishing grace, and the glorious unutterable priviledges of his dear Redeemer.

2. He was patient, composed, calm and silent especially at injuries, knowing it to be the greatest and noblest victory to conquer himself: With a grateful mixture of Faith and Patience, he could behold the party-colour­ed and variegated Rain-bow of earthly inter­mixtures. Innocency with the Testimony of [Page 164] God and Conscience were shield enough. He knew troubles to be the tribute and appen­dages of Humane Nature, yet as a Christian could take them as Pledges of Fatherly Love: Without a Stoical Apathy afflictions did not much damp him; and without an enamoured levity, he could behold the Glitter, Gild­ings, Musick, and pleasure of the Worlds gaieties that enchaunt others. In case he found any mental jar, mutiny, or insurrection; and if with Rebekah by the struglings of Jacob and Esau in her narrow enclosure, he found cause to say, why am I thus? Without amuzement or changing of Countenance, putting all under the domination of reason, in wisdom he could conceal, and by the encounters of grace timely suppress, not suffering the spark to rise up into a flame; yet at some time when sur­charged, he would unburden himself into a faithful friendly Bosom: In the alternate suc­cessions of this changing world experience prepared him for harsh occurrences, and some­time to be justled in the tumultuous bespatter­ing Croud of this busie world: He would ra­ther let the Blustering Winds pass on, stepping out of their way, than by opposing make them more outragious, knowing that the Squibs of the Tongue would expire of them­selves, and that 'twas folly to think of pre­venting [Page 165] matters impossible, and no ways re­mediable, but by a prudent forbearance; he knew the chewing of bitter Pills would ren­der them more disgustful: He could contemn unmerited injuries, and requite them with kindness, not retaining a close festering malice in his Breast: He had somewhat of the Ost­riches stomach to digest Iron, the climate he lived in required it, and grace enabled him to it. He could leave such injuries to die alone or to repay themselves: And amongst Ob­streperous Noises could Deafen his Ear, as, tho of a better Spirit and principle, that Cholerick Satyrus stop'd his Ear, lest the Bellows of others Tongues should make the Blood Boil in his Veins.

His Religion.

He was no Notionist with an Itch after Novelty, or affected singularity; had no rol­ling Prurient Fancy, nor a Coy Squeamish Stomach, as sick men to pingle at the Sawce, or childishly to pick Straws in Divinity. He was endowed with a great Sobriety and Mo­deration of Judgment, never so Unchristian as to make all Anti-christian who differed from him, as if none could get to Heaven that [Page 166] went not in his Congregational Path: His Religion lay not in an opinion or party, tho he could not be religious without either. He was neither erratick, phrenetick, nor paraly­tick. He liked not the lofts of Giddy Heads, had good battlements on his upper story, that he fell not over to break his Bones; time taught him what absurdities overweening, luxuriant, unreined, opinionated fancies ran into: He liked not the torrid Zone, was no Galloper, but went his sober steady pace, being more for Truth than Zeal, yet labour­ing to be zealous in Truth. If any Ethiopian scratch'd him, Truth was his Salve: Gods Eternal Truth was dearer than Ease, Liberty, or Life, that are in continual Fluxes and Ha­zards. His Vessel had a good Ballast that he did not tumble, toss or jump up and down by the estuations of flowing and reflowing Waves, in stead of sailing forward to his Heavenly Port.

His Card, Pole-star, Canon he sailed and walked by was the word of God: The Sun of his daily Life passed through this Zodiack, yet sometimes crossed by the Eccliptick Line. He made this word the man of his Counsel, minding and moving by the Sun rather then the Dial. If he left the Com­mon Road 'twas because fouler and craggy, [Page 167] and he espied another clearer and safer. Where­in he separated from others, 'twas where they first separated from Truth, knowing that men entring and holding on in a wrong way, have the further to come back with shame, sorrow, and loss of much time. Like the bet­ter-bred Bereans he would enquire at the Scrip­tures, those Divine Oracles, whether those things were so.

Heaven had giv'n him a competent Judg­ment within himself, that with an easy cre­dulity he could not readily be imposed on by the Impostures of a false world. He used his own Legs, not walking on others Crutches, and did not fancy himself nigh Blind to be beholden to others spectacles. That which fixed the Orient Dye, and brightest colour in­to his Religion, was his fixed perseverance: His supernaturalized Soul, followed not the sensible declination of his Body, but in the deadness and barrenness of Nature, he bore fruit in the Autumn and Winter of his Life. His Sun did not as Hezekiah's go back, nor as Joshua's stand still, and if at any time a little overcast it soon wrought out. His Caelestial fire never went out, his Lamp was f [...]d with fresh Oyl, and continued as a Green Olive-tree in the House of God. He began with fear, care, [Page 168] and labour, travelling after the word, pur­suing the light of that word which first awa­kened and illuminated his dark Soul; from a leaden Youth growing to a Golden Age, and not as many from a Golden Youth to a Lea­den Age; from a day of small things increasing to a day of great things; from an early young Disciple, becoming as Mnason an old Disciple, till like Simeon with an armful, with an heart­ful of Christ he could say, Now, Lord, lettest thou thy Servant depart in peace, for mine eyes have seen thy Salvation. 'Tis true he was not what he would be, by the impedings of the flesh, yet was not what he might have been, through the preventings of Grace.

He was not drunk with opinions, to stag­ger and reel to and fro, nor as dying People did he desire the exchange of his Bed and Chamber, but continued his repose in the Bo­som of that Church, where grace had made him a member. And in all material matters wherein 'twas his duty to be resolved, he had no suspensive hesitancy; he knew not the fall of the Leaf, nor falling sickness that many have been troubled withal, and in case a little short swoun surprized him, the Spirit soon chafed him to Life: If a little straying, the voice be­hind him, remembred him, here is the way [Page 169] walk in it. His study was not to spend time but to spend it well, to redeem it, that he might spend it better: He took it by the forelock before it turn'd its Bald-pate, endeavouring the witness of some good done before it got out of his reach.

Time's redemption is a great art, in his journeyings he so contrived affairs that he might way-lay Soul markets in his return. And when hearing he made not idle Indentures on the Table, nor minded he the raptures of a flaming fancy, nor the ringing of Changes or Chimings of words by a loose fancy: 'Twas the necessity, and emprovement, nourishment of his heart he aimed, and not the curiosity of his Ear or Palate.

His Conversation.

1. His personal Conversation was to be much at home with his own heart in self-ob­servation, and heart-examination; if one Eye went abroad for intelligence, the other kept home for application and improvement, con­versing with men as glasses wherein to behold his own infirmities, and with Christians as with Books of Receipts, whereby to know his own [Page 170] maladies and cure; making himself another from himself; he was most quick-sighted, and severe at home, calling his Eye home to him­self, reading, hearing nothing but to be enrich­ed with more Divine observations, and not that for discourse, but practice.

In Divine matters in reading and hearing he was very sedulous, he saw that nature had hid precious Minerals, not next the skin of the Earth, but deep, and that not because they should not be enjoyed, but that as a witness of their worth, they might be digg'd and labour­ed for, and when cloyed with retirements or other domestick occurrences, he took the re­creation of the good Air in some godly com­pany, to make an exchange of secular trouble for spiritual cheerings.

Also as to his personal Conversation, he was much in secret, out of the noise and buz of the world, whose croud he knew might thrust out many a good purpose, and whose bluster­ing winds might blow out his Candle. These solitary shades and retirements were not so much to escape the world, but for the more reserved immediate enjoyment of himself with God, and hereby grew the better, the worse he found the world. To be enlarged in pri­vate [Page 171] communion, is the largest dominion, and the best initiating holy souls into heavenly frui­tions, to get the sensible feelings, prelibations, and anticipations, Divine prospects and trans­ports of supernatural, solacing, ravishing bliss, and joys soon without interruption to be en­joyed. Doubtless Souls familiarized with their God, have the softest days, the sweetest nights, and the largest entrance into the Everlasting Kingdom, readiest for the Bridegroom's call, with their Loins girded, and their Lamps burn­ing. Abroad men find enveigling vanities; every Port, the Eye, the Ear assaulted with some pleasing temptation, or as it fared with Lot, with perplexing vexations.

These Solitudes and Arbours of holy retreat­ed Meditations are Gates that let into the in­ward World, Heavens Suburbs, and Resem­blances; Valleys where the hotest Rays strike, where the sugar'd Dews and Drops of Heaven mostly fall, are oft blessed with clearest Illumi­nations to the mind, Exhilarations and sweetest Satisfactions to the affections, and Strengthnings to the wills holy resolutions. Yet 'tis beneath a Christian to be immured in a Monkish Cloister to secure the Castle of Innocency where there are no Assailants, Religion is little concern'd in such sullen Gravities. 'Tis far more noble [Page 172] to be familiar and yet untainted in the throng of the World, where courted with vice, frighted by threats, to sit at a full Table and not to sur­feit, whereby the world knows it hath but the Ghost, the Shadow, the worser Half, and God the Main: Those Beasts were clean and fit for divine Sacrifices that chewed the Cud, and di­vided the Hoof, Lev. 11.

2. His Domestick Conversation was pious and profitable. He knew the Jews divident of time, for the Law, for Prayer and Work; he missed not our Saviours counsel to the healed Demoniac, Go home to thy friends, and tell them how great things the Lord hath done for thee, Mark 5. 19. Nor the practise of David, who after his joyful Solemnity about the Ark, return'd to bless his Houshold, 2 Sam. 6. 20. Together with the Scripture, he emproved some Books, not many, but choice for the ex­plication of what he read, and this he did not as a task, but out of choice, and as most conge­nial to the Appetite and Palate of his own Soul, as the Air and Element most suitable to graci­ous Souls to breath in. Doubtless he is the best Christian that is so at home: Samson imparted of his Honey taken from the Lions carcase to his Father and Mother. The constant hume­ctation of Rivolets of Family Prayer and Counsel [Page 173] is as necessary as the great defluxions of a publick Ministry; the watering pot must not be neglected: Who fears not the black brand of an Infidel and worse, that provides not for his Family? When the Sun shines not, Can­dles do well in the night: Though most live in their Families as if they had only Bodies, or rather Beasts to take care of.

3. In his Conversation with the Church, he diligently, constantly, even naturally, like Ti­mothy, cared for the things thereof with singu­lar prudence, and exemplariness, as a sound, able Christian, and almost a Divine, with an assiduous labour to grow in knowledge and grace, and to promote both in others, which was the more effectual, because his actions were no solaecism or contradiction to his profession; this Star is now set, this Pillar taken down, this Stake removed, this Cord broken. You that remain pray that the Lord would enlarge your Tents, and strengthen the Curtains of his Habitation, that he would spare, lengthen your Cords, and strengthen your Stakes.

4. As to his Civil, Social Converse: He was choice as to his company; if he went into infected places, he knew his danger, and [Page 174] like a Physician, designed others Cure: He knew Friends were brittle ware, and that Ene­mies would with a censorious eye, scan and it may be wrest his words and actions: There­fore chiefly chose company not many, but good, where he might impart or get good, or min­gle his Light with other Stars or Candles, like­ing to be one of the Coals that kindle one ano­ther; to be where he might converse with the God of Spirits, and the Spirits of that God. He knew the difference of Friends and Fami­liars, was sociable to all, intimate with few: He loved goodness, and good men for good­ness sake, was no Raven feeding on others Carcases, nor as Vintners kind to Guests for the sake of a profitable reckoning. His delight was in the Saints, those that excel, to encrease the revenues of his Holy Heart.

He could commiserate others calamities, grow in wisdom by their follies, in strength by their infirmities, and by their slips stand the stronger.

He was suspicious of hearing well from ill men, as that Phocion commended cryed out, What evil have I done?

In perplexing, arduous cases he was pru­dent, furnished and ready by his long experi­ence to give advice, and with that practical Job, was eyes to the blind, and feet to the lame, and like his Saviour who went up and down doing good, counselling, instructing, and fitted to speak a word in season to weary minds.

His Ear was a Sanctuary to others matters needing concealment, and had no itch of pry­ing into secrets, by which he might hurt him­self, or them upon a distast, if Grace preven­ted not. His Eye was quick and faithful in inspecting others Circumstances, and his Tongue impartial in reproving or encouraging as the case required.

He was social without servility, levity or flattery: Courteous, but not precarious; Cour­tesies received were but lent, and doubly repaid; In courtesies bestowed, they were not Baits to Catch Fish withal, he was no singing Wasp, for the Honeys sake frequenting the Sweet Pot.

His Disposition.

1. He was Charitable, Tender-hearted and Ready in his Behaviour towards the Poor: He followed the new Trade of Tyrus after conver­ted, not to hoard up for himself, but for them that dwelt before the Lord, Isa. 23. 18. not reckoning himself rich in having goods, but in doing good, esteeming it better to be a Steward than a Treasurer, to lay out, than to lay up, to give, than to get, minding others necessi­ties as his own conveniencies, and that 'twas better the World should be his Servant than his Master, and that to trust the Poor with his Estate was the best Usury, and that Riches are not what men possess, but what they use: His perpendicular Rays shined warm on his natural Relations, yet dispersed a benign, charitable Influence, like the Sun, on others at distance; and this he did not for Ostentation, but Com­passion, and in all had a richer heart than hand, out of the competent, comfortable Mediocrity of Estate he was honoured with, not wrapping up his Talent in a Napkin, being ready on all occasions to do what became a good man, and a Christian: Covetousness oft flourisheth in old [Page 177] mens decaying nature, but 'twas dead in him, yet it flourished in his pantings after grace and glory.

2. He was contented. All fulness is in con­tent, it makes a perpetual calm, and a conti­nual feast: He was grateful, not confident in present things, knowing the Bird might take wings and fly away, and that what one Tide brought in another might carry out: And not murmuring or diffident about future contin­gencies. He esteemed Gods carvings best, and enough; wherein providences were defective, he made a supply in the promises; what he wanted in water, he made up in wine: What he wanted in Bran he made up in Flower. He envied not Superiors who exceeded him, nor Inferiors growing up to equal him: He suffer­ed not the Bladder of his Soul to swell too big; though he had a great Soul, 'twas not for the great things of this World. He could with the Prophet stretch himself to the proportions and commensurations of the Child, if provi­dences seemed little or low by a gracious con­traction he could shrink up himself to their proportion. If he had an envious emulation 'twas divine, in imitating and emulating such as enjoyed mo [...] of God, and were more enriched [Page 178] with grace; that man, who enjoys all in God, (who is ever the same) will know where to possess all even when possessing nothing. The stream is not wanted by him that is drinking at the Fountain head.

3. He was meek and humble: He knew too big a Sail and Wind was not safe for his Bottom; and therefore rather strove to give honour to God, than to catch it from man, knowing 'twas better to deserve it, than to have it: Anothers brightned Excellencies cast no shade upon him; he pined not, as Ahab, at Naboth's Vineyard, nor was sullen at Mor­decai's unbended knee: He knew 'twas folly to be swell'd with the course breath and froth of the rustick Rabble, who live like the Eel in Mud, and like Swine upon the Excrements of evil actions. Padaretus was pleased the Spartans had thirty better Men than he to be Senators. Though a good Name was worth having, he chose rather by good merits to de­serve it, than to catch at it: Yet as the Wind blew fair without any hoising his Sails in a greedy desire, he admitted it to serve God and his King and his People: He found the Soli­tudes of Obscurity safer than a too free vo­luntary exposure of himself in publick trans­actions.

His Death.

Death met him nigh at home, whose im­perious necessity he had prevented by the daily resignation of himself to Heavens com­mission. Grace was grown to maturity, and like the wombed Child, knocked at Natures doors to entreat the liberty of a larger room in glory: 'Twas his daily task to be doing something good against the good of the last day; every day drawing a Line to make the draught of his eternal fashion glorious: 'Twas his daily endeavour to acquaint himself with that God, and to get the testimonies of his love, with whom he was to live for ever. He lived holily, and died chearfully; Inno­cency is bold: Coming to the Iron Gates, they readily opened, and so died with his own con­sent, without any perplexity of mind, or strong pangs in his body, though Nature gave a little short struggle; the last and strongest Siege and Assault was quickly over: Death's Arrow was dipt in the Oil and Honey of Heaven's love, and though he were an homely Messenger, was welcom for his Fathers sake. Death's terrour was supplanted by the [Page 180] foreseen sequel of joy, the Joys of Heaven, that through the very flames of Hell, holy Souls would run unto: He well knew the conflicting Life he was parting with, and the triumphing Life he should unalterably and eternally be possessed of. Having like David served his Generation, and done the office of a faithful Steward, his Audit day was welcome, for his honourable discharge, Well done, good and faithful Servant: From the time of his first return to God, and Faith in his unchangeable Love, though at some time corruption gave him trouble, yet for about forty years his Ship was never driven from its Anchors, but he retained his hope without any unraveling or unbottoming doubts, and in the last year of his Life was much solacing his Soul in the fore-views of future Glory, much reading that piece of his Ancient Reverend Pastor Dr. Owen about the Glory of Christ in his Person, Office and Grace.

Thus having Fought the Good Fight, Run his Race, Finished his Course upon Earth, having oft fetch'd his God down to him, he was taken up to his God.

THE Young Students Monitor, OR, Some words of Counsel TO THE Young Son of the deceased Mr. Isaac Hubbard a Student at School.

VErtue is no Natural Excellency propaga­ted by Blood, or bequeathed by Will, but receives its production from the Almighty Grace of God, with the subserving Ministerial [Page 182] Cultivations of men: Weeds will grow up without Tillage; sinful nature needeth no School or Tutor for its maturation: This Emi­nently appears in the sins that spring up in Youth, as 'tis a [...] stem growing out of the Root of the first depraved Adam, laden with the miserable encumbrances of sin and wrath: Holy Job, and David had the painful feelings of the sins of their youth, Job 13. 26. Psal. 25. 7. Remember not the sins of my youth. Foolishness is bound up in the heart of a child, Prov. 23. 15. There is a pack, and huge bundle of Vanity and Villany: The Vessel is full of Poyson though not presently broached: Youth is ignorant, and injudicious, unable to distinguish Friends and Enemies, good and evil: 'Tis Gamesome and Jovial for liberty, ease and pleasure; like the wild Ass snuffing up the wind, or the unreined Colt not endu­ring the Bridle: 'Tis full of presumption, a­bout time, strength and future mercy to be relieved withal, after a long Career in sin and vanity: 'Tis credulous and waxy to tempta­tion. Cereus in vitium flecti, monitoribus as­per; however averse to wholesome Counsel: 'Tis vain, taken with vain things, being more under the conduct of Sense, than of Reason: as also in its attempts, specially in its overtures [Page 183] to goodness, seldom bringing any good action to perfection: Vanum est quod non ad finem valet: And strangely inconstant in memory, dropping to day what it re­ceived Yesterday, in purposes and pro­mises soon disbanding its resolutions. In its affections disliking what it loved: Many more evils flourish in Youth, Pride, Con­ceitedness, Stubborness, and that render it an object of the greatest care, and tender­est compassion. The Ancients painted a Young Man naked, unguarded, with a Veil on his Face as Ignorant, his Right hand tyed behind him, as unexpert for wor­thy actions, with his Left Hand loose, as ready for Vanities, and time standing at his back plucking daily a Thread out of his Veil; and how happy are they that daily grow wiser? In the sense hereof Austin begins his Sermon,

Ad vos meus Sermo, O Juvenes,
Flos aetatis, periculum mentis.

To you, O Young men, is my Speech: The Flower of Age, the hazard of my thoughts, the hope of the Church, the desire of God, the envy of Men and De­vils; [Page 184] Satan set upon Eve before a day old: Pharaoh was for the Bloody Laver and Baptism of the Males of Israel, Herod was for the killing, Bloody Circumcision of Ra­chels Children, and the red Dragon for the drowning of the Male-Child, by the Deluge of his Wrath: And 'twas the boast of one, that he had spent thirty years in corrupting of Youth; and that King, Dan. 1. 3, 4. Gives order for the most well-favoured and skilful in Wisdom of the Children of Israel to be trained up in Ido­latry. The fear of such bad effects hath ingenerated a more than ordinary care of Children, even in the Heathen World: The Spartans would rather hazard the ruin of their City, than yield their Chil­dren for Hostages to the enemies to be tainted by them. And Antipater sending for fifty of them, 'twas replyed, they had rather give him 'twice as many of men of riper years.

In these and some other swaying reasons my mind hath been pressed to present you Young Mr. Isaac, with some few directive and Cautionary Rules; you are but a tender Plant that may be soon stried, an early [Page 185] Blossom that may be soon withered, that like Hercules in his Dream, will be court­ed by Virtue and Vice: And whereas at present you are unable to judge maturely of Divine matters, and your best timely in­terest, I shall say to you as the Prophet, Hear for after-time, Isai. 42. 23.

1. Study your self: Demonax, being asked when he began to be a wise Philoso­pher, replyed, when he began to know himself: And that Heraclitus, being asked the subject of his serious Meditation, an­swered, I am studying my self: And indeed, this self is a great Volume whereof daily a man may read, and turn over many Leaves and be a Non-proficient: That applauded Rule, [...] was concluded to be dropt from Heaven, the great lesson taught by Chilo, one of the seven Sages, and wrote in Golden Letters on the Portal of Apollo's Temple, Deo dignum oraculum, an Oracle only befitting the mouth of a God to speak. He that knows himself an intel­lectual Creature, capable of serving and enjoying his Creator for ever, will endea­vour to do things worthy of himself. [...]. Let every man [Page 186] reverence himself, shunning acts ignoble, designing what is becoming his Great Soul; He that knoweth himself will get to the knowledge of his most glorious Maker, and be striving to live worthy of his God, [...], Col. 1. 10. Vita est in se re­flectio, & vis ex qua aliquis in seipso & à seipso agere potest, Life is a mans reflection into himself, a power by which setting him­self at work he can act upon, in, and from himself. Suarez said, one hours self exami­nation and reverberation was more to him than all his studies. Think what a vile polluted Creature in Blood, what a Child of Wrath you are by Nature, what an Hell of sin and deceit your heart is, how unable to outwrestle your Soul maladies, to extri­cate your self from the mighty hands of the curse, of sin, of Satan wherein you stand captivated: This will open the Fon­tinels of Penitential Sorrow, provoke to prayer, blast all confidences of self strength and worth, bring you to cry out as the Publican, Lord be merciful to me a sinner▪ will open your ears to Counsel, make you flie from wrath to come, and make free grace and a Saviour for ever precious to you. Know and stand in awe of your self [Page 187] of your own Conscience that will be Wit­ness, Accuser, Judge and Executioner: Put no Rods nor Swords into its Hand.

2. Begin to seek God betimes. Remem­ber thy Creators, Father, Son and Spirit, all are incensed, all are willing [...] —In the Days—not in the Years, those you may never see—of thy Youth, your chu­sing, learning, and fixing time, Eccles. 12. 1. Youth is the time to fix to a Trade that will be followed as long as life en­dureth: Will you now pitch unto the Trade of Sin or Holiness? 'Tis the mar­rying time; Will you match to Christ, or the World? Say not, 'Tis too soon, lest you cry out, Now 'tis too late. One, bid Repent, said, Come to me on my sick-bed, and upon his sick-bed called on to Repent, swearing a great Oath, cryed out, Is this a time to repent in? Repen­tance is Physick to be taken in the Spring, and in the morning: 'Tis best diluculare Deum, to begin the morning of your life with God; you want not time, waste it not. God gives the Sinner a day, and pardon to the penitent; Peccanti diem, & paenitenti veniam. Youth hath the [Page 188] promise, they that seek me early shall find me: This, say the Jews, is Lex sae­culi, the Statute Law of Ages. If Pre­rogative grace pardons in old Age, 'tis Lex horae, the free Soveraign pleasure of a God, and not inserted into the Sta­tute Law to encourage sin. 'Tis youth's love that takes with God, Jer. 2. 2, 3. Hos. 11. 1. When Israel was a child I loved him. I remember the kindness of thy youth: The Lord was for the First-born, the First-fruits, the first of the First-fruits, Lev. 23. 10. Ye shall bring a Sheaf, or an handful of the First-fruits, and the Priest shall wave the Sheaf be­fore the Lord to be accepted for you: He calleth for the green Ears of Corn dryed by the fire, would not stay till ripe, Lev. 2. 14. Like an hungry Traveller or longing Woman is refreshed with the first ripe in the Fig-tree, Hos. 9. 10. Children have many imperfect, immetho­dical ways, yet if there be but some good thing found in them, as in Abijah the Lord accepteth, 1 Kin. 14. 13. He hath a Bosom for Lambs; Loving Je­sus taketh little Children into his Arms, and blesseth them: Vessels of small quan­tity [Page 189] hang upon the nail Christ Jesus, as a part of the Glory of the Fathers House, Isa. 22. 24. Young ones have had the Crown and Renown for piety, as Josiah and Timothy: You can't be happy too soon, a day for sin is a day too many. Say not, Postquam deferbuit aetas, when my youthful vigour is spent I will be serious; shall God only have the Bran and Dregs of life? Say not, my wild Oats must be first sown, lest surpriz'd you reap the Harvest in Hell. Here is no room for deliberation, in re quae laudari non potest nisi peracta: Can you ask, is Heaven better than Hell? Holi­ness than Sin? to live like a Fool or Beast better than to live like a man? 'Tis a more pardonable madness for a man to drink Poyson having heard of an Anti­dote, which yet he may never tast of. Time to come is not yours, and the Candle extinct shall never be lighted again: You have not a Brace of lives: There is no twice erring, In hoc bello non licet [...]is errare: Who have not mourn­ed at last for mispent golden hours, and loving Christ too late? Serò te amavi Domi­ne, pulchritudo tam nova, tam antiqua, serò te amavi. Aug.

[Page 190] 3. Study the Scripture: This leads to the fountain of Amability, that [...]. This Timothy knew from a Child, 2 Tim. 3. 15. 'Tis the mystery of myste­ries, Clavis & Janua Scientiarum, the Key and Entrance into all Knowledge; The Angels Library, Ephes. 3. 10. The best Furniture of that [...], that upper Room, the Understanding: Here are the deep things of God; its words are won­ders, [...], its words are enliven­ing, [...], spirit and life: The dead hear its voice and live. If sublimity or va­riety of matter, choiceness of story and style, if pleasure if profit, if vital, saving efficacy be minded, no Books are like these: All other Heathenish Divinity spel'd out of Natures Bible of an earthly extra­ction, or Tapers lighted from this Sun, all other huge Tractates are faint, fruit­less and ineffectual, like a Winter Sun, or Night-shining Worm; argutiae & quis­quiliae, Volumes of Vanity, Shadows, gol­den Dreams, the scum and froth of Na­ture, [...], much time spent to Great Loss, after long search to find gem­mam in stercore, a small Jewel in an heap [Page 191] of Rubbish. Blessedness consists in the operation of the noblest faculty about the noblest Objects, whereby the Divine Nature becomes raised up and perfected in the Soul transformed to Glory. 2 Cor. 3. 18 whereby the wicked one becomes dispossessed, and the Soul preserved from the wicked thing, 1 John 2. 14. I have written to you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one. Psal. 119. 9, 11. Wherewith shall a young man cleanse his way? by taking heed thereto according to thy word. Thy word have I hid in mine heart, that I might not sin against thee. Psal. 17. 4. By the words of thy lips I have kept me from the paths of the destroyer. 'Tis this makes the Walls of Jericho fall, that makes Devils flie: The Devil would not stir a foot, till Christ said, It is written, and then he vanished. Matth. 4.

And whereas your dear Father designed you, if possible, for Divinity, read and pray, pray and read Scripture: 'Twas Timothy's Primmer, Bible, Grammar, even all Books. Do not as Jet, draw Straws, [Page 192] nor as the Load-stone, draw Iron, letting go the precious Gold of Ophir: How­ever 'tis slighted by frothy, wanton wits, to them that are saved 'tis the Wisdom and Power of God: Quod est grande ludi­brium impiis, est grande mysterium piis. One promise out of this Scripture, will in Panick times afford more comfort than all the Volumes of Socrates, Plato, and the Learned Seneca.

4. Study Christ, the Center of all cir­cumferential learning, the Sun that illumi­nates Heaven and Earth. The Spaniards say, He that knows Aquinas knows all: 'Tis said Phidias Features were so en­wrought into Minerva's Shield, that if erased the whole frame was stryed; erase Christ and you stry all. He is the Light, Life, Glory and Vigour of all; As fire in the midst of a Room diffusing its heat to every side, like the Heart, that Forge of Spirits in the midst of the Bo­dy, the Figure to the Cyphers; Christ left out of a Sermon, is like the Womans Beer who forgot her Malt. Tully was a great Author with Austin, but after he came to know Christ all was insipid; dulces [Page 193] non sunt, quia nomen Jesu non est in illis. The knowledge of the Eternal Word is the Principal and Comprehension of all. Scire [...] est scientiarum nobilissima, & nobilissi­marum scientia. The Spouse having wa­ded in the commendation of Jesus, till nigh swallowed up, feeling no bottom, having play'd on her Melodious Strings till all were cracked, having gazed on Glory till nigh Blind, having soared high till her wings were melted, having enlarged till ravished and breathless, she falls into a Summary Rhetorical conclusion, He is altogether lovely, Cant. 5. 16. So Paul into redundant Pleonasms and sparkling particles, [...] Phil. 3. 8. reject­ing all knowledge for the [...], the transcendent excellency of the knowledge of Christ. You cannot be a Christian without Christ, nor Preach Christ, unless you study, know, and be ravished with him. But above all study a crucified Christ. Luther said he learned more by the Cross, than by all the Letters in the Alphabet. And when Aquinas was asked where he had his prolifick sublimated notions, poin­ting to the Cross, he said, Hic est liber meus, this is my Library: Schola crucis Schola [Page 194] lucis, 'tis the Cross is the Lamp of Light. This Tree, though dry and Barren, bears more Fruit than all the Trees of Paradise, in its Boughs the volatilia coeli the Birds of Para­dise, make their Nests: O Christs Grave grow all the Flowers of Faith, Love, Joy that stick in a Believers Bosom: Of this Wood the Manubrium gladii, the haft of the Sword is made that cuts off Goliah's Head, from this groweth the Rod that smote the Rock gushing out living Waters: The Elixir of all a distressed Souls com­fort is a Gum sweated out of the Cross, Hoc est flagellum diaboli, this is the Scourge of the Devil. Magical enchantments, the secret Sorceries of Memphys, the Mysteri­ous Chaldean murmurs, are but the Nur­series, and lurking places of Devils, whom this drives away. Hence Paul, brought up at the feet of Gamaliel, rapt into the third Heaven, f [...]d to speak its Language, to stain the Glory of all Humane Litera­ture, being to Preach to the Learned Corinthians comes in with his [...], decrevi, or in pretio habui, I determined [...]o know or to make known nothing among you but Christ, and him crucified, 1 Cor. 2 2. In this School of the Cross a Soul shall [Page 195] learn the poysonous provoking Nature of sin, the dread and severity of incensed Justice, the Terrour of Hell, the insuffici­ency of all self and Creature relief, and the unparallel'd Love of God in providing such a Saviour for undone lost sinners.

5. Keep up an honourable esteem of Religion and a Religious, Pious Life, la­bouring to know and practise the Will of God, and to bind thy self Servant to that Heavenly Lord and Master: Re­ligion is a relegendo, that whereby the de­faced Law comes to be writ and read again in mans heart and life, or a reli­gando, renouncing sin to have your heart knit again to God, or a re-eligendo, from making a new choice of God and his work; nothing is more honourable: The Soul of true Nobility consists in a gene­rous mind endowed with divine qualities, and laudable actions, that creates an al­liance to the glorious God, and enables to live the life of God on earth, and pre­pares to live an ever-blessed life with God in Heaven. The Moralist, to dress up his Moral Lady, saith, her Head is Wisdom, her Eyes Prudence, her Heart [Page 196] Love, her Spirit Charity, her Thighs Justice, her Health Temperance, her Strength Fortitude, &c. But these and a thousand more are summ'd up in Re­ligion, that is the chiefest and most last­ing Glory.

Would you be Wise? The fear of the Lord is the beginning, the [...] of Wisdom: One said, To be a Schollar I would be a Christian: A few hours con­verse with Christ marvellously emproves the understanding, Acts 4. 13. The Jews marvelled at John and Peter that were unlearned, and took knowledge of them that they had been with Jesus.

Would you live a life agreeable to Reason? and offer to God your [...]? Your reasonable service? 'Tis done by being religious, Rom. 12. 1. Even Natures Votaries proclaim 'tis bet­ter to live like a man, than like a filthy Debauchee: And what greater Arguments can be to oblige, than the infinite love of God in a bleeding Saviour; if Hell can disswade from sin, if Heaven can perswade to Vertue, Religion propounds both.

Would you live a pleasurable life? 'Tis Religion hath the true vivifying ex­hilarations, the placid serenities, the grate­ful Visions, the flowings of sweetest plea­sures, and the purest perpetual calm: The Astronomers Galaxy or milky path; The Philosophers [...], the Moralists [...], the Physicians [...], Epicurus's [...] and Archimedes's [...] are but froth to this solid pleasure. 'Tis sin hath its unquiet Tempests, its frighting Spectrums, and its self-loathing Resentments: Hinc taedium, & sui displicentia, & nunquam residentis animi volutatio, a sinners Soul is never at rest.

6. Take heed of sinful beginnings. The stream small at the Spring-head at distance swells into a great River: The Sea from a small breach overflows with an uncontrouled violence: The Besieg­ing Tyrant though pretending fair usage, being entred with a small party, after pos­sessed of all, falls to his merciless outrages: The stone beginning to roll from the Mountains top stayeth not till at bottom: Lesser dalliances pass on to repeated un­cleanness; [Page 198] sin cannot be kept at staves end, but from little dissolutions will in­discernibly prevail to licentious intem­perances: The Winter comes on with gentle cold Dews, till it claps on its Iron Frosts, and puts forth its full force to the imprisoning of Natures strength and glory. If sin and sinners get you one Mile, they will get you to two, till they have gotten you to the brink, even into the midst or Hell, getting thy Coat they will get thy Cloak also. If they take their Breakfast with thee they will stay till Dinner, till Supper, and lodge with thee: This Austin found, pu­debat me non esse impudentem, he stop'd not till he became bold and impudent in sinning. One Game brings on another to midnight, to morning: Lesser Cups and Sippings bring on to Bowls and larger Draughts. The Flood of sin and punishment came upon the old World by drops. Peccatum aggreditur, ingreditur, progreditur, persicitur: Sin spreads like a Gangrene or Canker that begins with a little black speck: None leap into the heights of sin or depths of Hell at once, Numb. 24. The Israe­lites [Page 199] dine at the Moabites Table, thence get to their Beds, to their Idols. Psal. 1. 1, 2. At first men are at the Counsel of the ungodly, an internal forge, then in the way of sinners, then in the seat of the scornful. Therefore however mo­dest and mannerly sin, Satan, or sinners be at first, Principiis obsta, stop at first, and a positive denial once given, tempta­tions will be less busy, or less preva­lent.

7. Shun bad Company. They are Time­eaters, a thing so precious that people would redeem with the price of the whole world: They are Estate-consumers, and Soul-poysoners. Your Father hath left you a competent Estate, not to enable you with fuel to be the more sinful, but that you may be the more free and able to serve your Maker: 'Tis pitty wit and wealth should be vilely cast away. Prov. 4. 14. Enter not into the path of wicked men. 13. and 20. A companion of fools shall be destroyed. Sin is a catching dis­ease, many ingenuous Natures have been Metamorphosed, and hopeful, gracious tin­ctures discoloured and worn off by bad [Page 200] Companions: Can they be Friends to you who are Enemies to God, and their own Souls? Cicero said, he had rather have no Companion than a bad one: The most of worldly Friendship is managed with Enmity to God, with infractions on his Law, with a reproach to Religion, with wounds to Conscience, and murther to Souls: 'Tis better being sober and going to Heaven alone, than to go to Hell for Company and Fashion sake: If they say, You a Gentleman with an Estate carry it like a fool? If thou be the Worlds fool, you will be Gods wiseman: Who loseth a Princes favour for a Beggars? Or the Judges for a Malefactors? What are their smiles, if God frowns? Dives was afraid his Brethren should come to his Hell to encrease his torment. Zenophanes con­fessed himself a coward to ignoble chal­lenges.

Is it Mirth in the exercises of Wit to puff and toss about an alternate Jest, whereby with many Religion and religious Persons are made a scoff? Whoever is in the dance, the Devil is Fidler to make the mirth.

Is it manlike bravery to strive who shall spend most, and drink the greatest draughts? Where lest the Cup should not overflow, our Gallants squeeze in the Blood of their Souls, as of their Estates and Reputation, to make a Drink Offer­ing to the Devil.

Is this Valour to Curse and Swear, and strive for the biggest Oaths fetch'd many miles deep out of Hell? Men provoked, in wrath Swear and will be avenged on God and their Souls. 'Tis for Oaths the Land mourneth, Jer. 23. 10. Hos. 4. 3. And into the House and Heart of the Swearer will the curse come, Zech. 5. 3. How in distress can the Swearer call upon God, whose name he hath blasphemed? How at Death shall he appear to his Judgment? After his horrid invocations of Divine Vengeance in his ordinary swearing.

But Mr. Isaac, your education and hopeful ingenuity promise better things from you. However set God before you; and be in his fear in all Places, in all com­panies.

[Page 202] 8. In your endeavour for Learning, get to the Throne of Grace for Grace, that you and that may be sanctified, else the strong tides of sin and errour may over­bear you: The dead Fish are carryed a­long with the Stream: Sinister ends, acciden­tal influences, and overawings may bring you on to make an hopeful beginning, but 'tis only a gracious fixed temper of mind will persevere you. Hot exhalations are check'd back by the Cold middle Regi­ons: Much Corn and many sweet Blooms are stryed in the setting; excellent notions about Divine Objects are ineffective, un­less those Idea's of Glory, be imprinted on the Soul, and be transmitted, recommend­ed and commanded unto the will and affections by them to be embraced with Love, to ingenerate a vital transforma­tion.

Be studious, nothing is more congenial to the Nature and Appetite of the under­standing than knowledge; for this Solo­mon prayed: A Book is a better Ornament than an Hawk or Hound; if delving in the Mines be tedious, the Golden reward [Page 203] makes amends; difficulty is in the Agent not in the Work, get Love and all will be easie: A Schollar cannot be uncomfor­table who hath intellectual Beauties to gaze on, and self repositories and stores to delight in.

Above all beg Grace. Court not the Hand maid for the Mistriss, the Glittering Lace for the precious Garment. One cry­ed, Quantus artifex pereo? What a great Schollar is going to Hell? Quid prodest peritum esse & periturum? What avails it, to be learned and cursed. 'Tis Grace that Gift of God, as the Altar, that Sanctifi­eth the Gold, and makes all conducible to Salvation. Veritatem Philosophia quaerit, Theologia invenit, Religio possidet; Phi­losophy seeks Truth, Divinity findeth it, Religion possesseth it; Grace bless you with it.

Lastly, Frequently call to mind the Coun­sel, and the practice of your Pious Father, how Praying how Reading, how Hear­ing the Word, and imitate all, that he, though dead may [...]e and have a first Re­surrection in you. Every one Loves to [Page 204] see himself in another, but mostly in his Children, who are their Parents multiply­ed, and new printed in a new Edition, and let it be with an Addition, for de­rived Priviledges are not yours: Et genus & proavos & quae non fecimus ipsi, vix ea nostra voco. Young ones have obtained pardon. I write unto you, little Children, because your sins are forgiven you for his names sake. And directing you to that Prayer of David, I take my leave of you; Psal. 119. 73. Thine Hands have made me and fashioned me: Give me under­standing that I may Learn thy Command­ments.

FINIS.

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