CONSIDERATION. VIII. It is the decreed will of God.

IF the afflicted soul, that is tossed with Tempests, and not comforted, and is like to sinck under the heavy burden of Af­fliction, Temptation and Tribulation, were considering aright, how that affliction co­meth not forth of the dust, nor troub [...]e springeth [Page 6] not out of the ground, Iob 5: 6. that is, That afflictions come not by meer Chance, neither have they all their Original from Inferiour agents, carnal and worldly In­struments; but there is an higher hand to be observed and espied in all, that the men of this world, the Instruments of Satan, devise and execute, and that there is an higher Resolution, Decree and Determina­tion, to be heeded, than what is taken by man. If the afflicted soul (I say) were con­sidering this, he would finde himself called to far other Thoughts and Meditations, than he hath, or can have, when his mind is onely poreing upon the secondary and far inferiour rise of his trouble, to wit, as from men. We see what course Peter took Act. 4: 27, 28. When thinking upon the rage of Enemies against our Lord, and against them, his Servants, for his sake; for of a truth (saith he) against thy holy Child Iesus, whom thou hast anointed, both Herod and Pon­tius Pilat, with the Gentiles, and the people of Israel were gathered together; for to do what­soever thy hand and th [...] Counsel determined be­fore to be done. So Act. 2: 23. He tels them, who had been Instrumental, in killing of the Lord of life, that he was delivered by the determinat Counsel and fore knowledg of God, otherwise they had had no power over [Page 7] him. It is good and necessary for Beleevers, to be alwayes, and then in particular, fixed in the faith of this, That nothing cometh to passe by chance or fortune (as we s [...]y:) but that all events, that fall out or come to passe, are from Eternity, freely and un­changably Ordained and Appointed by the unalterable Determination and Decree of the holy and wise Counsel of God: for He worketh all things after the Counsel of his own will, Ephes 1: 11. There is an unalterable Decree past in the grand Court of Parlia­ment in heaven, concerning all Events, that fall out in the world; even such, as we would think to be most uncertaine and contingent, as events determined by lot, Prov. 16: 33. The lot is cast into the lap; but the whole disposing thereof is of the Lord. What more uncertain, than that the souldiers should not handle Christ, after the same manner, that they handled the other two, who were crucified with him: and yet they broke not his bones, as they did the bones of the rest; and they pierced him, which they did not to the rest; and that because, it was determined of God, that not a bone of Christ should be broken, and also that he should be pierced; and that the Scrip­tures might be fulfilled, where mention was made of these determinations, as we [Page 8] see in the Evangelists, besides many other meer (to us) accidental things, that befell him.

I know what difficulties some move about this matter, in sinful events, as all the Trouble, Affliction, and Persecution are, which the people of God meet with, at the hands of wicked Instruments, upon the ac­count of their adhereing unto Truth, and following duty: But I shall purposely wave all disputs, at this occasion, and onely hold forth the Truth, and thereafter shew, how it ought to be improved unto advan­tage, in such exercising times.

1. Whatever Affliction, Cross, Trouble, Suffering, Tria [...] or Tribulation, any of his are put to endure, in following of duty, it is not to be looked on, as an accidental, for­tuitous event, or chance; but as determi­ned of the Lord, who hath in his Sove­raigne wisdom and Counsel thought fit, to have it so; and ordered it, that it should be so, that his people in all ages, should meet with Opposition, Contradiction, Af­fliction, Crosses, or Persecution, at the hands of one or other: so that the Substance of the Trial and Exercise is to be looked upon, as ordained and determined of Jeho­vah: Such a determination, as this, must be the ground of that Act. 14: 22.—And [Page 9] that we must through much tribula [...]ion enter into the Kingdom of God: And of that, wich Paul saith Act 20: 23. though he knew not in particular what evils should befall him at Ierusalem, whither he was now going; yet he knew, that bonds and affliction did abide him; saying, Save that the Holy Ghost witnesseth in every City, saying, that bonds and affliction abide me. It was de­termined then that these, as pages of ho­nour, should attend him, and should wait for his landing in every place he came unto. And yet more clearly he tels the Thessaloni­ans, 1 Epist. 3: 3. That they knew, that he and the rest were appointed hereunto, that is, to afflictions; adding Vers. 4. For verily, when we were with you, we told you before, that we should suffer tribulation, even as i [...] came to passe, and ye know. Peter also, in his first Epistle, mindeth those, he writteth unto, of this, several times, and pointeth them unto this will of God, that they might eye it, that is, His determining, decreeing, and appointing will 1 Pet. 3: 17. For it is better, if the will of God be so, that y [...] suffer for welldoing, &c. And againe Chap. 4: 19. Wherefore, let them that suffer, according to the will of God, &c. From all which Testimonies, we see, that there is a Will, Determination, Resolution and Decree of the Ancient of dayes past, a­nent [Page 10] the Afflictions, Trials, Tribulations and Sufferings of his people.

2. Not only is there a Decree and De­termination past, in the Court of heaven, about the Sufferings of the people of God, in the grosse (as it were) and in general: but also the special Kind of the Crosse, or Afflic­tion, that they meet with, or the special manner, or quality thereof. God hath not only decreed, that this or that man, this or that follower of Christ, shall meet with some Crosse and some Affliction, or other; but he hath determined the species and kind thereof; to wit, whether it shall be a cross as to his Body, or as to his Estate, or as to his Spirit; or as to several or all of these together; whether he shall be put to suffer Fineings, or Confinments, or Imprison­ments, or Exile, or Death; whether Scour­gings, Paines and Torments, or Harassings, Feares, Perils, or what ever it be. Paul knew, that bonds did abide him. The Lord determined, that Abraham's Poste­ritie should be strangers, in a Land, that was not theirs, & be made to serve Gen. 15. vers. 13. He determined that Satan should cast some of the Church of Smirna in prison, and that they should have tribulation, Re­vel. 2: 10. We know also, what was particu­larly threatned against David, 2 Sam. 12: 11.

[Page 11] 3. As the Lord decreeth the Kind and Species of the Trial; so likewise he passeth a Determination, concerning all the Ingredi­ents and Parts of the same. The trial possiblie is not one single Exercise, but one compli­cated, and compounded of many; a cup not of one pure liquor, but mixed of many ingredients; but of how many Ingredients so ever it be compounded, and of how many parts so ever it consist; yet all of them are particularly and determinatly de­creed and appointed of the Lord. Many bitter ingredients were in the cup, which Christ gote to drink; but all and every one of them fell under a plaine and peremptour determination of heaven. They were gathe­red together (saith Peter, in the fore cited place) to do whatsoever thy hand and thy Coun­sel determined to be done: there was a whatso­ever here: Nothing was or could be done, but what this Counsel of God had Determin­ed to be done; and all that was done, was Determined by this Counsel.

4. The Degree, and Measure of the af­fliction, that His people are to meet with, is as particularly determined, as any cir­cumstance thereof else: we know what Ioseph's Brethren had intended against him, when thy said, come let us slay him, and cast him into some pit, Gen. 37: 20. But God had [Page 12] not intended so much; and therefore they were made to change their minde, and to sell him to the Midianites, Vers. 28. And though thereby they thought they were quite of him for ever, and that he should re­maine a slave to his dying day; yet we know it came otherwise to passe; they thought evil; but God meant it unto good Gen. 50. vers. 20. As the Lord had another end be­fore his eyes, than they had; so he had determined, that they should not reach their end, nor do any more, than should contribute unto His end. The King of As­syria had it in his heart, to destroy and cut off Nations not a few. But God had ano­ther end in raising him up to be a scourge: and therefore suffered him not to do all he would, Esai. 10: 6, 7, 12. Upon this ground it is, that he debateth with his people in measure, when he sendeth forth his rod; and stayeth his rough winde in the day of his east winde Esai 27. 8.

5. The Season and time of the affliction and trial is likewise determined of the Lord, which is another Circumstance, sometime very considerable, and weighty. He hath determined the minute of time, when it shall beginne, and with what occasion it shall be trysted. He determined the precise time, when the Messiah should be cut off, [Page 13] after threescore and two weeks, Dan. 9 vers. 26.

6. The Duration of the Trial is also de­termined by the unchangable decree of God, to a day, yea, to an houre and a minute. He decreed the length and dura­tion of the affliction, that was to come upon the posterity of Abraham, four hunde­reth and thirtie Years Gen. 15: 13. Exod. 12. vers. 13. And at the end of these Years, even the self same day, it came to passe, that all the hosts of the Lord went out from the Land of Egypt, where these Years of servitude were to end. So he determined seventy Years for the captivity of Iudah in Babylon, Ier. 25: 12. and 29: 10. Dan. 9. vers. 2.

7. He hath also determined who shall be the Instruments of the trouble, He said, he would hisse for the flie, that is in the uttermost part of the rivers of Egypt; and for the bee, that is in the Land of Assyria, Esai. 7: 18. He ap­pointed the ruine of Iudah to be by the Ba­bylonians, or Caldeans. He determined to raise evil against David, out of his own house, 2 Sam. 12: 11.

These particulars might have been fur­ther enlairged, and confirmed; but be­cause I suppose the truth herein will not be denied, or questioned by the Lords people, [Page 14] it will be much more useful to speak a few things, concerning the right use making of this Truth, That there is a Decree past in heaven from all Eternity, touching our Sufferings, and all the Ingredients and Cir­cumstances thereof, concerning the man­ner and way of our troubles, the time when, and how long, the Instruments by whom, and all the other particulars considerable in the same: all are fixed by a peremptour and unalterable Determination.

Now the faith and beleeving Considera­tion of this would still, and calme the risings of our proud spirits, and the insolent stir­rings of our corruptions, when the Afflic­tion, that is bitter and unpleasant to the flesh, is lying on; and make us patiently en­dure all, and sweetly submit to all, saying, the will of the Lord be done: Let him do what seemeth him good; as good old Eli said, when he heard the determination of the Lord concerning him, and his family, wherein were many sad and bitter ingredi­ents, as may beseen 1 Sam. 2. and 3. Chap­ters: and go [...]d is the [...]rd of the Lord, as good Hezekiah said, when he heard by Esaias, that the Lord had determined, that all that was in his house, and all which his fathers had laid up in store, untill that day, should be carried to Babilon, nothing should be left; [Page 15] and of his sones, that should issue from him, which he should beget, should they take away, and should be Eunuchs in the palace of the King of Babylon Esai. 39. vers. 6, 7, 8. Whether.

(1.) Our thoughts be troubled at the kind of the Cross or Affliction, which is upon us; so as we are ready to say, had the Lord sent any other rod or affliction upon us, than this, wherewith we are exercised, we could better have born it, Had he visi­ted me (will one say) with Poverty, and not with Disgrace, I could have born it: and another, had my affliction been any other, than just what it is, I could have comported with it; but the consideration of this, that God hath decreed, that that, even that same crosse, should be thy cross, and no other, will make the Soul sit down and say, seing the Lord hath from all eternity ap­pointed and shapen-out this, even this, and none else for me, I must bear it, and sub­mit to his will, who is wiser, than I am, and seeth further than I do, and knoweth what is good and best for me, better than I my self do, His holy will be done. This is a grief, and I must bear it, saith Ieremiah Ch. 10: 19.

(2.) If our heart be troubled and vexed at the Consideration and thoughts of the [Page 16] particular Ingredients in and Parts of our mixed and compounded cup of affliction, whereof every one seemeth more bitter than another; and we be saying, we are com­passed with evils on all hands▪ trouble of Body is upon us, and trouble of Mind also; we are wrestling with paines inward and outward, with poverty, with disgrace, with perils and hardships; and all at once: This will compose our spirits, if we call to mind, that God hath willed and decreed all this; He thought good to have it so; He hath ordered, as a wise Physician, all the Ingredients of our bitter cup: and what have we to say against him? Iob, we know, had many a bitter ingredient in his cup, and this compesceth the tumultuatings of his spirit Iob 23: 13, 14. But he is in one mind, & who can turn him? And what his soul desireth, even that he doth. For he performeth the thing, that is appointed for me; and many such things are with him. As if he had said, what He will do, He will do; none can turne him, or make him change his mind; He perfor­meth what He hath appointed and decreed for me; and He can do much more yet, and what know I but he shall do much more against me, than he hath done? This did so far put him from quarrelling at what was done; that he was troubled and [Page 17] afraid at the thoughts of the Majesty and Soveraignity of this great King, who doth what he will; and so might adde yet moe ingredients in his cup, as long as he was left breathing, and thereby make his case worse.

(3.) If the thoughts of the exceeding great weight and measure of the Trouble vex us; this may counter-work that, and calme us: if we should suppose, that God doth not measure-out our calamitie by drachmes and unces, but by pounds and ston weights; and thereupon cry out, that our Trouble is greater, than we can bear, and give way to sinful murmurings and complainings: we should do well, in that case, to call this to mind, That all the doses are weighed and appointed for us from eternity, He hath measured every scruple or graine weight thereof; and what he hath appointed for us, we must have; He knoweth best, what dose or measure of such or such a simple, and what weight or quantity of all together will worke best on our humors: and this will helpe to calme our spirits; knowing that He hath determined all things according to infinite wisdom, according to the Counsel of his own will; and more than he hath appoint­ed shall no man be able to inflict. He lea­veth [Page 18] not the measuring and weighing out of the ingredients of our calamitie, unto men or enemies: but himself doth it, by an unal­terable Decree, that all the rage of Ene­mies can not change as to one ase, or in the hundereth part of one drachme. We hear what Christ said Ioh. 18: 11. The cup, which my father hath given me, shall I not drink it? It is true, when the dregs of this cup, where­in was the Curse, was presented to him, his holy humane Nature, in a sinless manner, scunnered at it Mat. 26: 39. If it be possible, let this cup passe from me: Yet, as sweetly ac­quiescing in the Lord's Determination, he addeth, Nevertheless, not my will, but thy will be done. And againe Vers. 42. O father, if this cup may not passe away from me, except I drink it, thy will be done. Bitter and sharpe was this cup, even to the highest degree; yet he viewed the will of God, appointing that he should drink it; and calmly sub­mitted, and said, not as I will, but as thou wilt.

(4.) It is true, the Consideration of the season, in which we are exercised and trysted with such a trouble, may adde griefe to our sorrow; and we may say in our vexa­tion, had this Trouble come upon us, at any other time, we could have better com­ [...]orted therewith; had it either come soon­er, [Page 19] or later, we had been more able to have born it; but as it is come precisely at such a nick of time, it becometh a double burden unto us: Yet it will help to calme us, and compesce our turbulent spirits, to remember, that He, who knoweth all sea­sons, and all times, hath chosen this and no other, for the particular season, where­in we shall meet with such trials; and it could be no otherwise, than he hath willed; the trials behoved to come, at that very nick and minute, and no other: an ancient Determination passed thereupon, and no power under heaven could alter it, no not for one houre or minute.

(5.) When our thoughts are busied about the Duration of the Trouble; this Consi­deration of a Divine determination, past also thereupon, will contribute to our setling. We are ready to cry out, when afflictions lye heavy upon our loines, oh will they ever come to an end: shall we never be redeemed herefrom? Shall we never see a good day again? And we are ready to conclude, that our hopes are perished, and we are cut off for our parts: as Hezekiah said when trouble lay upon him Esai. 38: 10, 11, 12, 13. I said in the cutting off of my daies, I shall go to the gates of the grave: I am deprived of the residue of mine years. I said, I shall [Page 20] not see the Lord, the Lord in the Land of the living, I shall behold man no more with the In­habitants of the world; mine age is departed, and is removed from me, as a shepherds Tent. He will cut me off with pining sickness, from day even to night will thou make an end of me. I rec­koned till morning, that as a lion so will he break all m [...] bones: from day even to night, wilt thou make an end of me. The affliction, through the distemper of our spirits, rais­eth such a mist before our eyes, that we can not see thorow the dark face of the dis­pensation. How oft do we limite the holy one of Israel, and say, if he come not before such a moneth, or such an year, we may conclude, that he will not come at all, and so need waite for him no lon­ger: and the oftener, that our foolishly set & prefixed Periods go over, & the stor­me continueth, or groweth, our fainting & despondence groweth: especially when we consider, the evil disposition, rage and cruelty of Enemies: and see how their strength groweth, and providence see­meth to smile upon them. But now the faith of this, that He, who hath set bounds to the raging of the sea, saying, hithertil shalt thou come and no further, hath also bounded and limited the time, how long such a Calamity, or Tri [...]l shall endure, will [Page 21] sedate our mindes, and keep us calme, and free of that discomposure of Spirit, that the thoughts of the restless Malice, inces­sant Rage, and cruel Hatred of the Enemies will and do usually cause; for do they what they can, God will observe the Periods prefixed by himself: his thoughts take place in all generations And when our hearts are disquieted at the thoughts of the long con­tinuance of the Affliction, the calling of this to remembrance, That the only wise God hath determined all the houres and minutes of its continuance, for his own holy ends, will prompt us to say, we cannot strive against the Almighty. Let us therefore waite His time, in patience; all our strug­ling will but perplex our selves the more; and all our endeavours to get free, will but contribute to our further entanglement: we shall not be able, do what we can, to Anticipate his day; and therefore it is best for us to minde the duty of the day, and lay aside all thoughts of using any unlawful meanes for our outgate, and waite in pa­tience, untill his good time come.

(6.) As also the thoughts of the Instru­ments of our trouble and calamity may sad­ly affect us, as we see it did David Psal. 55: vers. 12, 13, 14. It was not an Enemie, that reproached me, then I could have born it; [...]ei­ther [Page 22] was it he that hated me, that did magnifie himself against me, then I could have hid my self from him. But thou, a man, mine equal (or a man according to my rank) my guide, and mine acquaintance. We took sweet Counsel to­gether, and walked unto the house of God in com­pany. See Ps. 41: 9. So many, upon this account, may say, If my trouble were brought unto me by any other hands, and instruments, I could comport the better with it; but when it is caused by such an one, my neer Relation, mine obliged friend, of whom I least ex­pected any such thing, and unto whom I could have yeelded up my self, and all I had, how heavy must it needs be unto me? But the Consideration of this, That so it hath seemed good unto the only wise God, and Supreame Soveraigne, may and should, and, when rightly beleeved and improven, will cause us lay our hand upon our mouth, and say, The good will of the Lord be done; Hath he determined, that such an one, and not another, shall occasione all my griefe and sorrow; shall be instrumentall in all my Calamities? good is the will of the Lord: though I would think, that if I were perse­cuted and troubled by others, it would be better, and I could bear it better; yet seing Infinite wisdome hath determined [Page 23] this circumstance of my calamity; why should not I acquiesce?

Thus we see, how this Consideration, rightly improven and duely beleeved, will help such, as are under Affliction, Trouble, or Calamity, to a sweet, quiet, submis­sive and patient life: for

1. By this meanes, the soul will be freed from sinful murmurings, grudgings, frettings and repineings, at this or that Particular, this or that Instrument, or this or that other Circumstance, of its pre­sent Distress and Calamity; in that hereby it will be made to see, that its murmur­ing thus is against the Lord, and against his Soveraignity, who determineth what he will, according to the good pleasure of his will, and is to give an account of his wayes and determinations to none.

2. This will help unto a Christian Pa­tience under all, that God thinketh good to lay on; and to endure patiently without wearying untill his good time come: for they will easily see, that it is not for them to strive against the Almighty; or to think to cause Him alter his Purposes and Reso­lutions, seing He is of one mind, and none can turn him.

3 This will teach Christians sweetly to comply with all the holy determinations of [Page 24] God, concerning their sufferings, and to say heartily and cheerfully, The will o [...] the Lord be done; as those did, who were per­swading Paul not to go up unto Ierusalem, and found that he would not be perswaded. Act. 21: 14. O what a sweet life is this, to be sailing with the stream of God's eternall Determinations; and to be embracing and kissing every Dispensation, we meet with, how sharp and bitter so ever it be, because it is Determined by the absolute Soveraigne and Lord of Heaven and Earth! How light and easie doth this make every load, that is lying upon our shoulders, when we bear it as bound upon us by an everlasting De­cree?

4. This will help unto a life of practical Praising of the Lord, as Absolute Sove­raigne: for when the event is submitted unto and sweetly embraced, because deter­mined by a fixed Decree of the Lord Jeho­vah, the soul doth thereby declare, and acknowledge His Soveraignity; and upon the matter, by practice, in submission, even though silent, doth Celebrat the prai­ses of that Absolute Soveraigne, who is God over all, blessed for ever; while as such, upon the contrary, who fret and re­bell against the Lord's Determinations, by refusing to give that sweet hearty submis­sion, [Page 25] that is requisite, do give a practical declaration of their not beleeving and ac­knowledging of Him to be the Soveraigne Lord of all.

5. The thoughts of this will free the soul of many heart-perplexing soul-distracting, disquieting and renting thoughts; such as these; If this had not been, or if I had not been in such a place, or had not done such or such a thing. I had been free of all this; so that every thought of every thing, that had but a far-off and remote tendency unto the occasioning of the trouble, is enough to distract, disquiet and perplex the man (I do not mean here sins occasion­ing, or bringing on of trouble; for these should be thought on and mourned for; which will not marre this sutable frame of Spirit; but other things, about which our thoughts are more readily conversant, in such a time:) and beside these thoughts of what hath been done, or not done, in times by past, there are other thoughts of what may yet further be, and how that may be pre­vented, which may not a little unhinge and disquiet the soul: Now from all such is the soul freed, by the beleeving thoughts of God's eternal Decree concerning their trou­ble, and all the way of its coming to passe, and the occasion, and all other circum­stances, [Page 26] how and by whom, it was brought on. Here the soul will finde such a satis­fying subject of Meditation, that other disquieting thoughts will be quickly hush'd to the door, and the soul will finde no leasure for them.

6. Hereby will the soul be keeped from poreing upon, and too much eying of the motions of the under-wheels of Creatures, and instruments of the trouble and cala­mitie, which will rather cause a reeling, and giddiness, and hence occasione a stag­gering and falling, than any stayedness or establishment; because hereby the soul will be brought to fix its eye upon that▪ one wheel of the Lords, that moveth evenly fixedly, and invariably, in the midst of all the wheels of men, the motions whereof are so irregular, eccentrick, and so oppo­site and contrarious one to another.

7. Hereby is the beleever helped to win to that life of tasting and feeling the sweet of that serenity of soul, that a filial dispo­sition possesseth the man of, by an holy, humble, son-like submission and subjection of soul unto the good will of the Lord: When this submission is yeelded unto, the Supream will of God, upon Christian Grounds and Considerations, the soul is in a manner brought into the suburbs of hea­ven, [Page 27] and enjoyeth an heavenly serenity and peace of minde, whereby it is in case to sing under all its sorrowful pressures, and the confused noise of such as are the Agents and Instruments of all the calamity; and the beleeving thoughts of the Soveraigne will of God, ordering and appointing all, is a singular help hereunto.

8. The beleever is hereby put without the reach of many a Temptation, and is strengthened against them; whether to use unwarrantable means to be delivered from the Trouble and Distress incumbent; or to prevent, what may be further imminent, and is to be feared; or to vent his displea­sure against the Instruments of all the cala­mity; or the like: for here will be an an­tidote at hand, The Lord ordereth and dis­poseth of all things, according to His own holy and wise will: and nothing can come to passe, but what He hath decreed; and what He hath decreed shall come to passe, and that when, and neither sooner nor later, and how, and by whom He hath decreed, and no otherwayes; what have I then more to do, but to minde my present duty, and welcome what the Lord's will determineth for me, will he say.

There are these, Three particulars, which set home this Consideration, and promov­eth [Page 28] thereupon this work of Submission, and hearty acquiesceing unto the will and deter­mination of God; and which should be thought upon to this end.

1. The Lord is in all his Determinations and Decrees unalterable, as he is unchang­able in himself, there being no variablness or shadow of turning with Him Iam. 1. vers. 17. And if it were otherwise, He could not be infinitly Wise in himself, or not Almighty, and Irresistible by others, for any alteration, that might be in the deter­minations of his will, must either flow from new and second thoughts in himself: and so He were not Infinitly wise, or from ina­bility to effectuat or through his former Determinations, and therefore must take new measures; and so He were not Al­mighty. Now the Soul should think with it self, Should I wish, or desire, that the Lord's will were not done, that He should not be able to do what soever he will Psal. 115: 3. and 135 6 or that any of his ever­lasting Purposes and Decrees should fail, and not take effect; or that He should alter his purposes and lay his conclusions of new? Then I should wish, He were not God; for the true God is a God that changeth not Mal. 3: 6. and a God, whose Purposes cannot fail; for they have a hand with [Page 29] them to effectuatall Esai. 14: 26. as he pur­poseth, so shall it stand Esa 14: 24. Who can disanull what He purposeth? Vers. 27. And what he purposeth, he will also do Esai. 46: v. 11. So that if I should once imagine, that His decrees could alter upon one account, or other, I should in so far deny the true & living God. And if one of his purposes could alter, why not another? & how then should I think, that his purpose according to electi­on should staud? Rom. 9: 11. & 8: 28. Ephes. 1: v. 11. & 3: 10, 11. 2 Tim. 1: 9. And if there were the least ground of doubt here, where were all my Hop, Comfort & Confidence? Therefore would the beleever say; Because it is my joy & comfort, that His purposes fail not, and that He is a God that cannot change, but whom he loveth, he loveth to the end; therefore will I with joy sub­ject my self unto all his decreed Dispensa­tions towards me, how hard so ever they may seem to flesh; because He is Unchang­able and Almighty, and thereupon hang­eth all my Hope and Salvation.

2. All his determinations and decrees are for his own glory. He worketh all things, according to the Counsel of his own will, that we should be to the praise of his Glory Ephes. 1: 11, 12. He maketh all things for Himself Prov. 16: 4. Hence the beleeving [Page 30] soul reasoneth with himself, Shall I stand in the way of God's getting his glory? He hath determined this to befall me, for his own glory; and should I wish it to be other­wayes? Should I not comply with his holy designe of glorifying himself, by this his Dispensation towards me? Should I not ac­quiesce in all the meanes and methods, His infinit wisdom hath thought upon, and He, in infinite wisdom, hath determined to make use of, for glorifying of his own name? Should not I be satisfied with his being ex­alted? Nay, should not this Consideration, that hereby God will be glorified, make mine heart sing under all my sorrow: & cause me conclude all my meditations on His dispen fations towards me, as Paul did his Discourse Rom. 11. For of him, & through him, & to him are all things, to whom be glory for ever, Amen. v. last.

3: As all that God hath decreed to do in the world, is for his own glory; so all that he hath determined to do with, or to bring upon His own people, who are called according to the election of grace, is for their good, according to that Rom. 8: 28. And we know, that all things work together for good, to them that love God, to them who are the called according to his purpose. Hence the Godly Soul can reason, Shall I be against mine own good and advantage? Shall I [Page 31] wish that things were otherwise, than they are, when the only Wise and Gracious God hath ordered and ordained them so, for my good? He hath made many noble con­nexions, in his Purposes, that I see not: and seing He hath said, that all things work together for good to such as love Him, and are called according to his pur­pose, why should I not beleeve against sense and carnal reason? Am I able to search out the Almighty unto perfection? Can I finde out all the depths of his Counsel and Wisdom? Shall I think then that he can bring about my good and felicity, by no meanes, and dispensations, but such as I am satisfied with? Shall I measure the un­searchable riches of his Wisdom and Coun­cel thus? Shall I rebell against his Dispen­sations, and fret and murmure against Him, who dealeth thus and thus with me. because I see not, how He can bring about my ever­lasting advantage hereby? No: Nay rather because his word is true, beleeving the same, I will embrace the sharpest of Dispen­tions, He is pleased to tryst me with, and waire to see how infinit Wisdom shall make good, what Truth it self hath said:

Thus we see, how the Consideration of the decreed will of God can preserve the Chri­stians life, in worst of times.

CONSIDERATION. IX. It is the Commanding will of God.

CHristian souls have much Peace, and joy, when they are going about a commanded duty, and they know upon good grounds, that what they are going about is a commanded duty, notwithstand­ing of the many Hazards, Difficulties, Pinches and Distresses, they are put to, in the prosecution thereof: and when they are called to suffer, and to lye under outward Trouble and Affliction, are oftentimes un­der much sadness of heart, and disquietment of mind, upon this account, among others, That they know not, if their suffering be according to the will of God, and whether or not they have ground to expect God's approbation; which if they saw clear ground to beleeve and look for, they would be no more disquieted, than when going about other clear and necessary duties. It will be useful therefore and advantagious to such, as meet with a suffering life, to know some thing, whereby they may come to understand, how and what way they [Page 33] may, or may not be called of God to suf­fer.

I grant, that Suffering, as it is a meer passion, doth not properly fall under a com­mand: But the Choosing, Embracing, patient, cheerful, couragious and Christian Enduring of Sufferings and Affliction fall under a command; and this is all the sub­ject of our present enquirie, That we may know, when we are to judge our selves cal­led of God to choose Affliction with the people of God, and to undergo it with courage and patience, knowing that in so doing, we are approven of God.

In order therefore to the clearing up of this, we would know, That as there is a time, when God calleth to va­lient acting and appearing and hazarding lives and fortunes, and all for Him, and His interest, and to jeopard our lives, on the high places in the field, and to come forth to the help of the Lord against the mighty, as we would escape the Curse of Meroz Iudg. 5: 23. So there is a time, when He, who only can change seas [...]ns and times, calleth for Valiant Suffering, and to become a companion in Tribulation, and in the Kingdom and Patience of Jesus Christ. And this appeareth from these par­ticulars.

[Page 34] 1. There is a particular gift of God for this Suffering, as wee see Phil. 1. vers. 29. Vnto you it is given not only to beleeve on him, but also to suffer for his sake. And when God giveth a gift for such a peculiar work, it saith, there is a time and season, when that gift is to be imployed and exercised, for he giveth not gifts to lye by us and rust, or to be hid in a napkin under ground.

2. There are peculiar duties called-for at the hands of Christians, relative only or mainly unto a suffering time; as Taking up the Cross, Patience, Being faithful unto the death Revel. 2: 10. Holding fast Christ's name, and not denying his faith Vers. 13. Keeping Christs works unto the end Vers. 26. Keeping of Christs word, and not denying his name, Revel. 3. v. 8. Keeping the word of Christs patience V. 10. Keeping fast and not casting away our Confi­dence Heb. 10: 35. and the like: All which say, there is a time for suffering, and wit­nessing to the truth by suffering.

3. [...]he many motives and encourag­ments given to bear up the hearts of suf­ferers, say, that the people of God have such a lot to look for, and must lay their account to meet with Trials and Tribula­tions for adhering to truth.

4 The many Instances and examples of valiant and stedfast Sufferers before us, re­corded [Page 35] for our Instruction, and Informa­tion, say, there is such a season, where­in such, as would stand fast in the faith, can look for nothing but sharp trials for the Name of Jesus.

5. The forewarnings given to such, as will follow Christ, to take up withall their cross Mat. 16: 24. And that through much tri­bulation we must enter into the Kingdom of God, Act. 14: 22. And that all who will live godly, in Christ Iesus, shall suffer persecution 2 Tim. 3. vers. 12. That we should not think strange concerning the fiery trial, which is to try us, as though some strange thing hapned unto us 1 Pet. 4. vers. 12 These and the like confirme this matter.

6 Christ, the Captaine of our Salvation, was made perfect through sufferings Heb. 2: 10. & He himself hath told us Mat. 10: 24, 25 That the Disciple is not above his Master, nor the Servant above his Lord, & that, it is enough for the Disciple that he be as his Master, & the Servant as his Lord: & that, if they have called the Master of the house Beelzebub, how much more shall they call them of his houshold? And we are bid­den look unto Iesus, the Author and finisher of faith, who, for the joy that was set before him, endured the crosse, despising the shame: And to consider him, that endured such contradiction of sinners against himself, lest we be wearied and [Page 36] fainte in our mindes, Hebr. 12: 2, 3. And we are told 1 Petr. 2: 21. That even hereunto we are called, because Christ also suffered for us, leaving us an example, that we should follow his steps. And againe Chap. 4: 1. For asmuch as Christ hath suffered for us in the flesh, we should arme our selves likewise with the same mind. All which and the like say, that a Suffering lot is abiding the followers of Jesus; and that it is the will of God they should prepare for it.

7. Some special works there are, which God hath upon the wheels to perfect, and these call for a suffering season; such as the trial and discovery of the sincerity of His grace in His own, as also the exercise and promoving thereof; for tribulation worketh patience, and patience experience, and expe­rience hop. Rom. 5: 3, 4. So the trying of saith worketh patience Iam. 1: 3. See also 1 Pet. 1. vers. 7. and 4: 12. As also the discovery of the rottenness and hypocrisie of a Professing generation, who want root, and so must wither, when the scorching sun of perse­cution ariseth Mat. 13: 5, 21. For this is as a small sieve So also the discovery of the Maliciousness and wickedness of Enemies, which lay hid and latent, before it gote a sea­sonable vent, when their hour and power of darkness cometh. Luk. 22: 53.

[Page 37] 8. This may be confirmed by express Testimonies of Scripture, such as 1 Pet. 2. vers. 19, 20, 21. For this is thank worthy (or grace) if a man for conscience toward God, en­dure griefe, suffering wrongfully.—But if when ye do well & suffer for it, ye take it pa­tiently, this is acceptable (or grace, or fa­vour) with God. For even hereunto were ye called. It must then be a commanded duty, and obedience to a command, that render­eth a man gracious and acceptable with God. So 1 Pet. 4: 19. Wherefore let them that suffer, according to the will of God. &c. this is according to his will of command. So Heb. 10: 39. The will of God, there mentioned, is, as we explained it, his will of command, which was done by en­during patiently, for the Profession of the truth, a whole fight of afflictions; their pa­tient suffering being noble service to their Lord and Master. By all which we see, that there are some times and seasons, wherein the people of God are called to suffer.

If it be enquired. When is that Time and Season, wherein the people of the Lord are called to suffer? The answere is easie: to wit, when the red horse (spoken of Re­vel. 6: 4.) is sent forth, and power is given to him, that sitteth thereon, to take peace [Page 38] from the earth; and for that end, hath gi­ven unto him a great sword; that is, when Truth and the Profession thereof is perse­cuted; when Tribulation or Persecution ari­seth because of the Word; as it is Mat. 13: 26. When men must be slain for the Word of God, and for the Testimonie, which they hold Revel. 6: 9. When the Truth and the open Profession thereof, is questioned and opposed, then are the followers of Christ called to suffer rather than to sin, and upon all hazards to hold fast the Profession of their faith without wavering, not forsak­ing even the assembling of themselves to­gether Heb. 10: 23, 25. Then are they to make Moses's choise; that is, chuse rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season Heb. 11: 25. When any of the revealed Truthes of God are opposed, and such as owne the same are maligned, hated and persecuted, that is the Season, wherein the Lord calleth all His to embrace any suf­fering, rather than deny His Truth, and the word of His Patience. It is spoken to the commendation of the Church of Perga­mos Revel. 2. vers. 13. That though dwelling where Satans seat was, yet she held fast Christ's [...]ame, and did not deny His faith, even in these daies, wherein Antipas, [Page 39] Christ's faithful Martyr, was slaine. So that it is Christ's will and command, that all his followers should abide stedfast, faithful and unmovable in owning of his Truth and Cause, his Word and Interest, on all hazards.

But some will possibly enquire, How shall I know, whether or not, I in particular be called to suffer? Answer. We are not to expect any extraordinary Revelation, or Declaration of God's mind, in this parti­cular; though I grant, the Lord may con­descend, in love and pity to some weak per­sons, to give some more than ordinary inti­mation of his will, whether by some secret and forcible impulse upon their Spirits; or by some influence of comfort and encou­ragment, whereby they are enabled to de­spise the shame, and to endure the cross, as seeing the joy set before them; and are strengthened against the feares of men, even of the greatest and most terrible, as seeing Him, who is Invisible. But these outflowings of his Love and Tenderness, not being the Rule of our duty, we must not think, that we are never called to hazard on suffering, untill we meet with some such Dispensation of his free grace. Nor must we waite for some singular Intimation, made by some more than ordinary light, given [Page 40] to discover the Truth, and the Importance thereof, for owning of which we are ex­posed to suffering; The Revelation of the Truth, made by Jesus Christ, in his Word, is the only ground of our faith, & our faith thereunto is called for, though we want such rare communications of Light, bearing home the soul-captivaring perswasion of the Truth & its concernments, over all possibli­ty of doubting or hesitating in the least; for these are not our Ground or Rule of faith, but soveraigne and special helps to streng­then our faith, and to fix us more upon our ground. But the ground of our Suffering, and that which we should look upon as a call from God, to choose suffering, is the Lord's command, to owne and avow His Truth: so that when the Lord, in His Holy and Wise Providence, ordereth matters so, as that we must either suffer, or sin, in de­nying His word, or any point of Truth, revealed in his word; and so either Suffer or forsake our Duty; then are we to look upon our selves, as called of God to choose suffering, rather than sin: When, as it were, Sin and Suffering are laid before us, that we may make our choise, and there is no third thing to demurre us, nor any faire and lawful way to escape the suffering, but by sinning; then with Moses in that fore­cited [Page 41] place, Heb. 11: 2 [...]. We are to preferre Suffering before Sinning, and that accord­ing to the will of God. This deed of Moses, in chusing rather to suffer a [...]tction with the people of God, than to enjoy the pleasures of sin for a season, was a rare Act of faith; and consequently an act of obedience; faith being no blind act, but walking upon the ground of a command. When then we can not evite suffering, but by sinning in de­nying the Truth, or in not adhering to it, or not Professing of it, according to the will of God, we suffer for well doing. This is it, that is acceptable unto God, and that to which we are called, to wit That we take it patiently, when we do well and suffer for it. This is to endure grief, suffering wrong­fully, for conscience towards God, and which is thankworthie 1 Pet. 2. vers. 19, 20, 21.

Hence we see, that it must be Truth, and the Word of Christ, that must be suffered for; else we cannot be said to suffer for Conscience towards God, nor for well doing. If a Person be under the Power of an Erroneous Conscience, taking that for Truth, which is nothing but Errour, his suffering in defence thereof, and for adher­ing thereto, is not suffering for well doing, nor for conscience towards God, nor have [Page 42] such any call from God to suffer upon that account; and yet if, for fear of suffering, any such should deny that, which they ap­prehended to be truth, they should virtually deny the truth of God, and sinne; be­cause they should deny that, which they took to be the truth of God; and if it had been [...]eally the truth of God, they would have denied it, no less than now they have done, though they did mistakingly appre­hend it to be the truth of God, when it was not. In this case, there is no prevent­ing of sin, but by laving by the blinded and erroneous Conscience; that is, by laying aside the mistake and errour, and receiving [...]ight Information concerning the Truth. And therefore, when a time of trial cometh, and persecution ariseth upon the account of the Testimony of Jesus, and of his Word, all, w [...]o would be found faithful in that day of trial, should labour to have the Word dwelling in them richly, to be rooted and grounded in the Truth, tobe receiving and drinking-in the Truthes of God, and to have all grounded upon the infallible Word of Truth, that what they owne and hold may be the sure and undoubted Truth of Je­sus, and so a part of his Testimony. And for this Cause, they would be living neer to Him, who is the Truth, that being taught [Page 43] of Him, and receiving the Truth, as it is in Jesus, they may be in case to assert and owne the same, upon all hazards, and so fitted for witnessing to the Truth, and for holding fast Christs Word; and no­thing else.

But some may say, Though we know and beleeve the Truth, that is opposed: Yet we are not able to maintaine it against learned Adversaries, nor to answere their contrary Arguments and Objections; How can we suffer upon the account of such a piece of truth, which we have not skill and understanding to defend against cunning Adversaries? I Answ. Though it is true, Men of great parts, and abilities to plead and ar­gue for truth, would seem to have a great advantage, in such a day of trial; yet ex­perience proveth, that such as are far infe­riour unto them, as to parts and abilities, will be helped to faithful witness-bearing to the Truth, when they may shamfully de­cline that Duty. Suffering is a peculiar gift, & doth not alwayes accompany the gift of learning. And I doubt, it be required of all Christians, to be able to disput for the truth, and to answere all the Sophismes of cunning Adversaries; yet it is required of all, that they contend earnestly for the faith, which was once delivered unto the [Page 44] Saints Iud. 3. and that they stand fast in the faith, 1 Cor. 16: 13. and in the Lord Phil. 4: v. 1. 1 Thes. 3: 8. and hold fast Christs Name and the Word of his Patience, and not deny his Faith and Name Revel. 2: 10, 13, and 3: v. 8, 10. and that they keep his Word Revel. 3: 8. It is the Duty of all to receive the Truth, and the Love of the Truth; and when the truth in its Love and Loveliness is received, then it sincketh into the heart; and such, though they cannot Disput for the Truth, yet can suffer for it; and not deny it, upon any termes. Though they have but a little strength, yet they will keep his Word, as is spoken to the Commenda­tion of the Church of Philadelphia Revel. 3: v, 8. Truth is Truth, though we be not able to defend it against Sophisters, and to stop the mouth of gaine-sayers, and the Truth, as it is in Jesus, and as it is a part of his Testimonie, who is the Truth, should be owned and maintained by suffering. The Primitive Christians, who suffered mar­tyrdom for the Truth, were not all able to answere the Cavils and Sophismes of a Celsus and a Porphyrie, and others, who imployed their learning and parts against the Truth; yet having received the love of the truth, and embraced the Gospel of Je­sus Christ, no sufferings nor torments could [Page 45] move them to a forsaking or denying of the same; They did keep Christs word, and would not deny his Name.

But may some say, what if the point of Truth, upon which I am questioned and staged, be but small, and of no great con­sequence, and many moe than I do so judge it; must I hazard on suffering, upon the account thereof, and think that God will accept of me therein? Answere. Let the point of truth be never so small and in­considerable, whether in thine own eyes, or in the eyes of others; yet it being a part of the Truth of God, and of the Revelation of Jesus Christ, it is a part of that Name of Christ's, which should not be denied; and of that Word, which should be kept. Sa­tan may move Persecuters to urge but small things at the beginning, that thereby he may make way to greater; knowing that if once Professors cede in smaller matters, they are the fairer to be prevailed with in greater things; for h [...]ving forsaken the Lord in lesser, they are out of the ordinary rode of meeting with promised help and assi­stance, when they are questioned upon grea­ter things. Who love Truth for Truth's sake, and upon the account that it is the Truth of Jesus, will love the l [...]ast of divine truthes, and therefore will not deny it, [Page 46] because it is a part of the Name of Christ, every part whereof is sweet and desirable unto the gracious soul. On the other hand, who forsake and deny Truth, because it is small, and inconsiderable, will hold no Truth, as the Name and Word of Christ, and so will be faire to deny the greatest; who suffer not for the Truth, as it is the Truth, and because it is the Truth of Christ, can­not be said to suffer for conscience toward God, and as holding fast the Name of Je­sus, and the word of his patience. And such as are willing to suffer for the Truth, upon this account, will suffer upon all Truth, how small so ever it may seem to be, if it be a part of the word of His Testimony. The Testimonie to the Truth is not to be estimat, according to the greatness or weightiness of the Truth, upon which the Testimony is called for; but rather on the contrary, that may be accounted a great Testimony, which is for a small Truth (to speak comparatively, for indeed no part of Christ's truth should be accounted small) because it argueth great love to the Truth, and Zeal for it; it argueth much singleness, and honesty; and so is much to the glory of God: such as are thus faithful in a very little, may be much esteemed of by the Lord, and have rule over many cities. The [Page 47] denying of or not witnessing unto the mean­est Truth, in a stated case of Confession, is a being ashamed of Christ and of his Truth; and who are ashamed of or deny Him before Men, He will deny them before His Father, which is in heaven. The least sin must not be committed to shun suffering; but the denying of, or not bearing witness unto any of the Truthes of Christ, in a day of trial, is no small iniquity: and therefore (as we said) we are to look upon our selves as called of God to suffer, when we can not avoid it but by finning.

Yet some may say, when the thing re­quired is manifestly sinful and unrighteous, the call to suffering rather, in that case, seemeth very clear and unquestionable; and when it is so, the person may have much peace and calmness within, but when the question seemeth more disputable, the call must needs be less clear, that one hath to suffer upon that account; and an unclear call cannot but creat much perturbation of mind, and perplexity. Ans. A call may be Gods call, wherein or whereabout, there may be much unclearness: It is said of Abra­ham Heb. 11: 8. That by faith, when he was called to go out into a place, which he should after receive for an Inheritance, he obeyed, and went out, though, as it is added, not know­ing [Page 48] whither he went. It seemeth good in the Lord's eyes, not to make every ones call alike clear and unquestionable, that their faith and obedience may be the more tried. Some have their call to suffering written, as it were, with sun-beames, so clearly and distinctly, that he who runneth may read it: others have their duty and call written with smaller letters, which every one cannot read; and yet this be no less the call of God, than the other. The call which the three Children had to suffer, was clear and unquestionable; [...] being such an act of manifest Idolatry which was enjoyned them; that none acquanted with the law of God, could have the least scruple, touching its horrid iniquity; The call againe which Moses had, rather to suffer, than to be called the Son of Pharaohs Daughter, would seem not to have been so legible and clear to all; and yet it was the true call of God, for by faith he obeyed this call. So Daniel's call to hazard rather on the lions, than forbear prayer to the God of heaven, seemeth more [...]lear and legible than Morde­cai [...]s call to hazard his own life, and the life of all the Jewes, before he would bow, and do rever [...]ce unto Haman [...]e Amalakite and yet this was found to be the true call of God. In the primitive times, the case [Page 49] seemed clear and unquestionable, when Christians were commanded to renounce Christianity, to give up their Bibles, as renunceing the same, or to burne incense to Idols, or to build a Temple to Idols, or suffer death; but when their life was offer­ed unto them, on condition, they would but give any old paper or clout, in stead of the poors coats; or would give a small summe of money, wherewith to helo to build the temple to the Idol God, one would think their call to suffer was more dark: and yet these worthy witnesses would not redeem their life at such a rate: Yea, if the souldiers, weary in executing of them, should have violently plucked any such thing from them against their wills, as desireous of the smal­lest seeming Victory, they would not con­sent, but run after them declaring their ad­herence to the truth; and Marcus Arethu­sius would not give one penny to the build­ing of the Idol Temple.

If it be said, But what if by some Impru­dent, or Unnecessary act or other, I have oc­casioned the trial and trouble to my self; Can I in this case suppose, that I am called of God to suffer. I Ans. It is true, that some unnecessary, or not every way commendable act or other, may give the first rise or oc­casion to our trouble; and yet when suffer­ings [Page 50] are not purely upon that account, nor for that cause: but stated upon another ground; we may notwithstanding of this imprudent or unnecessary occasioning of the trial to ourselves, look upon ourselves as called of God to suffer, rather than to deny Him, or any part of His Truth. It is observed by some of Paul, that the occasion of his last trouble, mentioned Act. 21. to wit his hearkening to the advice of Iames and the Elders of Ierusalem, was a thing which he might well have forborne, yea and re­fused, and therein have walked consonant unto both his former Doctrine, Practice and Writtings, by all which, before this time, he had declared, that the Ceremo­nial Law was not obliging; Christ, the special end and substance of all these sha­dowes, being now come, and having esta­blished the Gospel way of worship: and others, though they will not blame Paul, nor think he dissembled in what he did, yet they think Iames and the rest should have forborne to have pressed him to do what they urged him to do. Yet we see, that notwithstanding of this, which gave the rise and occasion to these his last sufferings, this not being the ground, or cause, for which he was persecuted; but his maintainance of the Gospel, and opposing of the necessa­ry [Page 51] observation of the Law of Moses, which was now abrogate, he is in all his sufferings, which followed hereupon, owned of God, and approven of him.

If it be said, Though I dar not deny the Truth, upon which I am challenged and staged, nor dar I say, but I am suffering for Truth, and that I could not have shun­ned this affliction, but by sinning; yet I am made to doubt of God's call and war­rand, because He hideth his face from me, yea He hideth himself from me, more than ever. This causeth me suspect, that all is wong; and that I have run, in this matter, without his warrand and allowance. I Ans. This is no certaine ground, where­upon to draw such a conclusion. These out-lettings of his free grace, and sensible significations of his favour, are dispensed according to the Soveraignity of his will and pleasure. A person therefore may have an unquestionable call and warrand to ha­zard on suffering, when he cannot other­wayes do, unless he would sinne, though he misse these soul-comforting, and heart-establishing blainks of His face. How oft do we finde the Saints of God, in Scripture, cry out of the hiding of God's face, when outward trouble was lying heavy upon them? As in Iob and David: and why may [Page 52] not the Lord dispense thus with others? I grant the Trial and the Exercise is, upon this account, the greater: but what do we know, but the Lord be ordering matters so, in his holy wisdom, for our further trial, and for the exercise of faith? It is easie to swime (we say) when the head is born up above the water. And if the Lord thinketh good to double our Trials, ought we not sweetly to submit? His word should satisfie us; and He hath promised enough to him, that overcometh: We ought to re­member our duty, that is, hold fast what we have, till he come, and He will come quickly, Revel. 2. vers. 25. and 3. vers. 11. If He will have us venturing upon faith, why should we not glorifie him thereby? He knoweth, when the fittest season is of inti­mating his favour and acceptance. That holy martyr, that complained of this want, all the time he was in prison, yet while going to the staik was made to cry out, He is come, He is c [...]me.

Let us now speak a word unto the im­proving of this Consideration, to the end, we may see, how it can contribute unto life, in an evil time.

1. This Consideration may calme and quiet the Sufferer, and may make him enjoy peace within, what ever trouble he meet [Page 53] with from without; because, hereby he understandeth, that he is about his Master's work, he is following dutie, and walking in a commanded path, whatever trouble he meet with therein: So whatever other thing occurre, to cause disquietment, this may bear him thorow all, that he is in the way of duty, and obeying the command of the great Lord and Law-giver. Christi­ans use to pacifie their own spirits with this, when they meet with unexpected crosses and disappointments, That they were fol­lowing their duty: So this may quiet them under all their Tossings, Troubles, Perse­cutions and Vexations, that they have sin­fully occasioned none of these things, nor by their sin and foolly brought them on themselves.

2. When on-lookers are ready to con­demne them of Foolly, Rashness, Incon­sideratness, Pertinaciousness, and the like, this Consideration; That they are about a commanded duty, may counterballance all; for then they may know, that whoever condemne them, their Lord and Master will approve of them; and how ever men construe of their doings, He will account their Sufferings loyal and faithful service to Him.

3. The consideration of this will helpe [Page 54] the Beleever to a life of Patience and Sub­mission, without fretting at their lot: for sure the honest beleever hath engaged himself unto God, and hath promised ab­solute obedience unto him in all things, and to take up his cross and yoke, what­ever it be, that God shall think good to appointe for him: and without all doubt, he is to have respect to all the commands of God, and is obliged to carry as a Son and as a Servant; and therefore must willingly and with sweet submission do any piece of service, that is laid upon him, & go about any commanded duty with cheerfulness, because it is commanded, how unpleasant so ever it be to the flesh The honest belee­ver will say, I have given up my self to His service, and count it my glory to be called, the Servant of God; and why should I not go willingly and cheerfully, and with heart and hand, without all repineing or mur­muring, about any piece of service He is pleased to put in my hand? I made no re­serves nor exceptions, when I resigned and gave up my self unto Him; and why should I not now submit to all He commandeth? Sure, it is He who is Lord and Master, and so must command and give-out orders; I am but a servant, a sworn-servant, and am highly advanced, when I am called and [Page 55] accounted a servant to him, and therefore must not carve-out my own work, and ser­vice, but be under Authority, and go and abide, or do this or that, or bear this or that burden, as commanded. It is not seemly for a childe, or for a servant, or for a souldier to quarrel with his Father, Ma­ster, or Commander, for putting him to any piece of service; but rather sweetly to acquiesce, and run cheerfully about what is commanded: And (should the beleever say) it is more unseemly for me to quarrel with God, who is my Father, Master, and Commander, upon a more noble and substantial an account, for any piece of service He putteth in my hands: I never covenanted with Him, upon condition, He should not call me to suffering, or put any piece of service in my hand, that was not easie and sweet to the flesh. So that the Con­sideration of this would certainly move to submission, and shoot-out all contrary thoughts, which distract and disquiet the soul, and make his spirit bitter, and his life less lively and comfortable.

4. Hereby would the beleever be helped to a life of Patience and Long suffering, un­der the Trial and Tribulation, when con­tinueing long, and like yet to continue longer, without fainting or wearying: for [Page 56] the honest soul would think with it self, I should not weary of prayer, nor of hearing the word, nor of any other religious duty; and why should I weary of the cross, seing the bearing of it, christianly and handso­mely, is as much my duty, and an act of obedience to Him, when He calleth there­unto, as is Prayer, or the like, in their season. There is a time, when He cal­leth for valiant acting, there is also a time, when He calleth for Christian suffering; and every thing is beautiful in its season: and if the season be longer, than we would de­sire; yet the Supreme Lord of Times and Seasons, He knoweth better than I, how long such a season should endure; and so long as He thinketh fit to appointe the season, so long is the duty seasonable and pleasant, that is called for in that sea­son.

5. This would also help forward the inward Satisfaction of the Believer; for hereby he might see, that how unworthy and incon­siderable soever he thought his own suf­ferings; yet the Lord would get glory thereby; seing he might easily understand, that the Lord would set him about no im­ployment or service, but such as would be for his own glory: the husband man will not command his servants to plow-up some [Page 57] cumbersome piece of ground wherein they must meet with much labour and toyl, if he saw not how to reap some fruit thereby; nor will God set any of His servants about an irksome piece of work, if he saw not advantage to be had thereby to his Name, Interest and Glory: The faith of this, That God will get glory by their sufferings, that being a piece of work He hath put them about, who doth nothing in vaine, and whose glory is advanced by our obedience to His commands, will quiet the heart of the honest beleever, while he is sweating in tugging and toiling at that troublesome work. And when such thoughts as these prove troublesome unto the honest heart­ed beleever, Alas I am out of case now, while thus shut up in prison, to go about my Christian duties, with my Christian Neighbours, wherein I was wont to re­joice, and God was glorified; I cannot get Him now so served and glorified, and his praises solemnly sung, in the publick As­semblies of his people. This may satisfie and comfort him. That now he is called unto this piece of service, and by his Chri­stian deportment herein, God will be as much glorified, as He was by his Christian exercises, while at liberty; That now he hath as good occasion, to advance in his [Page 58] Principal work of glorifying God, though upon another account, as when he was im­ployed in the most solemne service, that Christians are called to.

6. This consideration will also promove their life of inward Contentmen [...] and Satis­faction, under their suffering lot, in that they will thereby be helped to see, that as God will thereby get his due rent of praise and glory (as we said:) so their own spiri­tual advantage and spiritual life will be pro­moved thereby, if they foolishly hinder it not by their unchristian deportment under the crosse. All obedience hath a native tendency to promove the spiritual good of Christians, they walk and go from strength to strength, in the pathes of obedience, The doing of God's will is the exercise of the Christian life, and the Christian's life is made more and more lively by this exer­cise: So that, all these Tribulations, or Afflictions, are so far from hindering their spiritual grouth and advancment in grace, that on the contrary they promove the same, when the Christian is helped, through grace, to yeeld obedience unto the good will of God, in undergoing that lot and dispensation, in a Christian manner, even because the Christian is then in the way of [Page 59] God, and carrying as a submissive obedient Son and Servant ought to do.

7. Hereby, (which will also prove ad­vantagious to their spiritual life) they will see, How Satan is disappointed of the two great Ends, he aimeth at, in raising up Persecution against the people of God: to wit, the dishonour of God, and the hurt and undoing of the Child of God; neither of which he can at taine by this mean: for when Afflictions, Distresses, Tribulation and Persecution are borne, in way of obe­dience to the holy will of God, and the soul is sweetly complying therewith, as its present duty, both God is glorified, and the Christian soul is edified, as by all other Christian duties; and thus Satan is disap­pointed. Sure, this can not but yeeld much peace and comfort unto the suffering beleever, under all his hardships and sore pressures.

8. This Consideration, if rightly impro­ven, could not but make the suffering be­leever sing and rejoice, with Paul and Silas, while in prison Act. 16. vers. 25. and with the Apostles, when sh [...]mfully beaten Act. 5. vers. 40, 41. Because, they cannot but say, that their hearts are glade and re­joice within them (if they be not under the power of some evil frame) when they are [Page 60] about known duty; and that what they do, they do with a piece of joy and gladness, when they reflect upon it, as a commanded duty, and remember how therein they are doing the will of their Father, and running His errands: and why should they not be also glade and rejoice in their sufferings, when they may know, that therein they are also about the will of their Father, and actually evidencing their Loyalty, Faithful­ness, Subjection, and Obedience to Him?

9. This Consideration may also quiet the honest-hearted Beleever, when trou­bled with these or the like thoughts, That now he cannot get God so served as he was wont to do; He cannot get such a good work begun or perfected, which he had intended for the publik good; He cannot get the spiritual good of others, Neigh­bours and Relations, so promoved, as he would desire. From this, I say, the Be­leever may draw grounds of peace to his own soul, & hush these perturbing thoughts to the door; because the Lord is not now calling for these works at his hands; but is now calling for another duty, wherein if he carry himself aright, God will be no less glorified, than by all that work, which he Intended: nay, this being the present duty, and piece of work now put in his hand [Page 61] by God, the doing thereof aright wi [...]l more glorifie God: And therefore this should allay all their sorrow and griefe, which they finde upon their disappoint­ments, and cause them sweetly comply with the present duty, and account that best, which He accounteth best.

10. Seing in choosing affliction rather than sin, they are about a commanded duty, and doing the will of God; they have the same ground of hope, that the Lord shall enable them thereunto, and by his grace carry them thorow, that they have, as to other duties; the same Covenant-Grounds, and Covenant-promises reatch all duties, and excepte none, so that this ve­ry Consideration may raise the soul in hope, & may encourage the man to goe to Christ by faith, and lean to him for seasonable strength and supplies of grace, for through­bearing in the duty; and through Him, expect to be accepted of the Father, in the discharge of the duty.

CONSIDERATION. X. Afflictions are all ruled and over-ruled by a good hand of Pro­vidence, which is alwayes in and about them.

MAny a time the Beleever, when swim­ing thorow a sea of trouble and afflic tion, and finding no sensible in-come of reliefe, or mitigation of the calamity, cry­eth out with the Church Esai. 49. vers. 14.—The Lord hath forsaken me, and my God bath forgotten me: And as it is Esai. 40. v 27. My way is hid from the Lord. He hath left me alone, in this sea of trouble, as for­getting that I am into this wrestling and fighting postoure: He hath turned his back upon me, and seemeth unconcerned with all that is come upon me, and yet is lying heavy on me. He considereth neither my weakness, nor the strength and violence of the Temptation, under which I am, and which is like to overwhelme me. Hence he crieth out with David Psal. 31. vers. 12. I am forgotten, as a dead man out of minde: And againe Psal. 42. vers. 9. Why hast thou forgotten me. It is certaine, such sad com­plaints [Page 63] are not altogether justifiable, as they proceed from men, in whom is so much corruption and unbeleef (though in our blessed Lord, while on the cross, such a sentence, as, My God, my God, why hast thou forsaken me? was free of all mud or un­belief) for though they express the ardencie of their desires to have the Lord smiling upon them; yet there is some admixture of dross in them; and they hint, at least, that they apprehend God is at a distance, tak­ing little notice of them, or of their pre­sent condition, but withdrawing his help­ing hand, or delaying to send reliefe, as not careing, how great their Affliction be, or how their Enemies trade them under foot. Hence we see, what corruptions are ready to stirre and work in the beleever, at such a time: And the faith of God's be­ing alwayes present with them, while un­der the trial, and ordering all things, in the dispensation, with a fatherly care and tenderness, would comfort them, and ease their mind, in the saddest of their di­stress. It may therefore be of use to speak a little unto this Consideration.

In order therefore to the clearing-up of this Consideration, for the end intended, we shall.

1. Show, that the Lord indeed hath an [Page 64] high and holy hand, in all such dispensati­ons, as prove sad and grievous afflictions unto the godly.

2. We shall endeavoure to explaine and clear, how and what way the hand of the Lord is in and about these afflictions, only with an eye to our present designe.

3. We shall briefly pointe-out the way how this Consideration should be improven, in the time of Affliction and Tribulation.

As to the first, That God hath an holy and high over ruling hand in and over the afflictions, and crosses, that his people meet with. This is past all doubt and dis­put, as to some of them; such as poverty, through God's immediat hand, blasting mens labours and endeavours, or taking away their goods by sea, or by fire, or de­stroying their cattel by death: and sickness upon their bodies, or death of friends and relations, and the like. In such, every one will grant, that God hath an hand, and every wise Christian will look upon them (as the Centurion, that great Beleever, did, Mat. 8. vers. 8, 9.) as God's Servants and Souldiers under his command and Au­thority, to go and return, as He enjoineth. But as to other afflictions, brought about by the Instruments and Under-agents of Satan, maliciously set to persecute the [Page 65] Godly, in their Name, Liberty, Goods, Life, or Conscience, though none of Gods Chil­dren, when they are in their right mindes, & at themselves, will deny the Soveraigne over ruling hand of Providence; yet while under Temptation, & wrestling with the calamity, they will be found too ready to think and speak that, which is not very consistent with the lively faith and perswasion of this Sove­raigne Truth, we shall therefore in a few words confirme it, from the Scriptures.

1. We finde that the Godly have looked on these sad afflictions, brought about by wicked hands, out of wicked purposes and designes, as coming from God principally; and have eyed God, as having a principal holy hand in the same. The affliction, that Io­seph met with, was sad, when he was sold by his own Brethren; & though it was they that had sold him, & that out of wickedness and maice; yet he saith Gen. 45: 8. to them. It was not you, that sent me hither, but God. He saw the Lord to be the principal disposer of all; & therefore saith: Gen. 45 5.—God sent me before you, to preserve life. And againe Gen. 50. vers. 26. But as for you, ye thought evil against me, God meant it unto God, to bring to passe, as it is this day, to save much people alive. It was likewise a great af­fliction to David, to be scourged with the tra­torous [Page 66] tongue of Shimei, railing upon him, when he was flying from the face of his Son Absalom: and calling him a Man of blood, & a Man of Belial; and saying to him, the Lord hath returned upon thee all the blood of the house of Saul, in whose stead thou hast reigned—And behold thou art taken to thy mischiefe, be­cause thou art a bloody man. 2. Sam. 16: 5, 6, 7, 8. Yet holy David observed an higher hand in all this, and therefore said Vers. 10. Solet him curse, because the Lord hath said unto him, curse David. Who shall then say, where­fore hast thou done so? And Vers. 11. againe Let him alone, and let him curse, for the Lord hath bidden him. He taketh up God's hand in the business as principally order­ing the matter. So Iob when the Sabeans and Caldeans had robbed him of his goods; said nevertheless Iob 1. vers. 21. Naked came I out of my Mothers womb, and naked shall I return thither: the Lord gave, and the Lord hath taken away: blessed be the name of the Lord: He looketh over Instruments, and seeth above them an higher hand over-rul­ing all, and ordering all, according to His soveraigne will and pleasure. See also Ps. 44. v. 11, 12. and 89: 39.

2. The Lord himself by his Prophets signifieth so much: and, as it were, look­eth upon the deed of these wicked Instru­ments, [Page 67] as His own; because of His principal holy hand therein, ordering all to His own holy ends. Thus he saith by Amos 3: 6.—Shall there be evil in the city, and the Lord hath not done it. So Esai. 45. vers. 7. I forme light and creat darkness, I make peace and creat evil: I the Lord do all these things. Darkness then and evil and sad dispensati­ons are from the Lord Creator: He formeth and maketh these things, according to his own mind. Likwise Ier. 18: 11.—Thus saith the Lord, behold, I frame evil against you, and devise a devise against you. A remark­able passage we have 2. Sam. 12: vers. 11, 12. Thus saith the Lord, behold I wil raise up evil against thee, out of thine own house; and I will take thy wives, before thine eyes, and give them unto thy Neighbour; and he shall lye with thy wives, in the sight of this sun: for thou didst this secretly, but I will do this thing before all Israel, and before the sun. And this accord­ingly was done by that wicked wretch Ab­salom 2. Sam. 16. vers. 22. And because of the high, holy and soveraigne hand, which God had in this sore a [...]iction, He saith by Nathan the Prophet, that He would do it.

3. We finde in the Scriptures, that the wicked Enemies, in following & prosecut­ing their malicious designes against the [Page 68] People of God, are held forth, and spoken of, as God's Instruments, in that work: As Esai. 10. vers. 5. Where the Assyrian is called the rod of God's anger; and the staff in their hand, is said to be His indignation. So Vers. 15. They are compared to an a [...] in the hand of him, that heweth therewith; and to a saw, to a rod and to a staff, all which (we know) can do nothing, but as moved and ordered by the principal Actor. To the same sense, are they compared to a rasour, wherewith God will shave the head and the haire of the feet, and the beard Esa. 7. vers. 20. Thus is Babylon called a golden cup in the hand of the Lord Ier. 51. vers. 7. Likewise the Enemies are compared to a net. which God will spread over his people Hos. 7. v. 12. and to a snare Ezek. 12. vers 13. They are likewise called God's sword Psal. 17. vers. 13. and His hand vers. 14. All which and the like expressions show, That God hath a principal hand, in the af­flictions, which his people meet with at the hands of wicked Instruments; and that the wicked are but as so many Instruments and Lixes, imployed by him, for that effect, howbeit they minde no such thing, but drive on their own designes, to satisfie their own wicked lusts.

4. The Scripture speaketh of the Lord, [Page 69] as raising up these wicked Instruments, as leavying them, and sending them to exe­cute his will. So Esai. 5. vers. 26. And He will lift up an Ensigne to the Nations from far, and will hisse unto them from the end of the earth, and behold they shall come with speed swiftl [...]. So Esai. 7. vers. 18. And it shall come to passe, in that day, that the Lord shall hisse for the flie, that is in the uttermost parts of the rivers of Aegypt; and for the bee, that is in the Land of Assyria By which we understand, that as these Enemies cannot stir, notwithstand­ing of all their malice, rage and anger against the Lord's people, till God send for them, and hisse for them, and (as it were) subscribe and seal their commission; so they are wholly at his disposal; as the armie is at the disposal of the General, or of him, who leavyeth them, and employ­eth them. In like manner, we read 1 Chron. 5. vers. 26. that the God of Israel stirred up the spirit of Pul, King of Assyria, against the Reubenits, the Gadites, and the half tribe of Manasseh So it is said Psal. 105. vers. 25. That God turned the heart of the Egyptians to hate his people, and to deal subtilly with his servants. And 2 Cbron. 21. vers 16. that he stirred up against Iehoram the spirit of the Philistines, and of the Arabi­ans, that were neer the Ethiophians.

[Page 70] 5. We finde the Lord said frequently to deliver up his people into the hands of these Enemies, and to sell them unto them, & as it were to give them wholly up to their devotion and disposal; see Iudg. 3: 8. and 4. vers. 2. and 6. vers. 1. and 10: 7. Dan. 1: 2. 2 King. 17. vers. 20. Thereby showing, that these Enemies could do nothing against the people of God, untill the Lord had per­mitted the same, and given way thereto, and had (as it were) withdrawn his protection, and taken away his hedge of defence, and so left them naked and exposed unto the rage and cruelty of their brutish Ene­mies.

6. This is also manifest from the grand and noble Purposes and Designes, which the Lord bringeth about by those meanes, far diff [...]rent from what these wicked In­struments intend; as we see Gen 45. and 50 Ioseph's Brethren meaned evil against him; but God meaned it for good. So Esai. 10. vers. 7. The Assyrian meaneth not so, as God doth, neither doth his heart think so; but it is in his heart to destroy and cut off nations not a few: but the Lord hath another work upon mount Zion and on Ie­rusalem Vers. 12. to wit, to punish them, only by his smiting with a rod, and lifting up his staff, after the manner of Egypt V. 24. [Page 71] or (as it is Esai. 27: 9.) to purge away the iniquity of Jacob, and to take away sin. Wherefore seing the Lord hath such sove­raigne ends, as the chastisement and trial of his people, the exercise of their graces &c. to bring about, He cannot but have a special hand in and about the meanes, which serve to bring about these ends. This being sufficient to cleare up what was first to be spoken to, we come

Secondly to speak a little of the manner and way, how the hand of the Lord is to be observed in and about the sharpe afflictions of his people, by the hand of wicked persons, who are active therein. And in speaking to this, we shall wave all subtile debates, concerning God's Decreeing the event of sin, His Predetermination, and His Con­course with second causes, in those A­ctions, which are sinful; and shall onely pitch upon some particulars, which are more plaine and undeniable, and also more useful to the point in hand. As

1 There is the Lord's holy permission, giving way to, and not restraining the furie, and rage of Enemies, when He hath a mind to make use of them for a scourge; He must loose, as it were, the chaine, with which they are bound and restrained; and take away the hedge of protection, wherewith [Page 72] he guardeth and protecteth his people, and all that belongs to them Satan could do nothing against Iob, nor stirre so much as one lambs tail, that belonged to him, un­till the Lord, for holy and wise ends, gave way thereunto; therefore he said unto the Lord Iob 1. vers. 10. Hast not thou made an hedge about him, and about his house, and about all that he hath, on every side? This is also imported, in the Lords giving up his people into the hands of Enemies, and selling them and delivering them, as a judge doth a Malefactor into the hand of the Executio­ner. Yet we must not conceive of this Per­mission, as if it were in all things like unto the bare & naked permissions of men; but as sutable to him, who is a most pure and simple Act

2. There is herein considerable the Lord's Commission, to speak so: not that He will warrand and approve of them, in their wickedness, or give them any moral Au­thoritie or Power thereunto: but that in his active providence, He hath such a so­veraigne and supream hand, and all these wicked agents do so depend upon Him, as they cannot stirr, or move, till he give (as it were) the signe, and a Providential call and commission; as souldiers can not set upon a Citie, or the Enemie, or give an [Page 73] assault, or charge untill the General give the word of command. Thus the Lord behoved to say to Satan, ere he could trouble Iob, Behold all that he hath is in thy power: and againe, Behold he is in thy hand, Iob 1. vers. 12. and 2. vers. 6. This is it which David's words, concerning Shimei, import, when he said, The Lord hath said unto him, curse David. The lying Spirit in the mouth of Ahab's false Prophets, could not go forth to deceive Ahab, that he might fall at Ra­moth Gilead, till the Lord had said, Thou shalt perswade him, and prevail also: go forth and do so 1 King. 22: 22.

3. There is the Lord's fitting (as it were) and qualifying them for the work, by so or­dering things, in his Holy and Soveraigne Providence, that they are enabled to carry on their purposes, and to do what they are imployed in, and to performe the work, they are set about: Absalom could not have been such a crosse and plague to his father, David: as to chase him from his Throne and King­dom, unless he had gote the power of the Countrey upon his side, and such a nume­rous army to back him: and whence was this, but from the Lord, in his holy Ju­stice and Soveraignity? Nebuchadnezar could not have been the hammer of the earth, if the Lord, in his holy Providence, [Page 74] had not given him great power and might for that end. Hence Christ said to Pilat Ioh. 19. vers. 11. Thou couldest have no power at all against me, except it were given thee from above. Pilat was boasting of his power and place, and supposed, that he could do what he pleased, and that he had full power over Christ, to crucifie him, or to set him at liberty, as he pleased; but he boasted of that, which he was not Master of; for Christ [...]els him, whence his power came, and that he had no more, than the Su­pream Lord and Governour, the abso­lute Disposer of all things, was pleased to grant.

4. There is the Lord's ordering and fix­ing the Beginning of the Trouble, which nece [...]sarily followeth upon the foregoing Acts; so as the Enemies, for all their heat and rage, cannot touch one hair of God's Children, nor work them the least trouble, before the time come, that the Lord hath appointed, and that He (as it were) appoint them to beginne, and give the signe. The wicked are as so many rampant and devour­ing lions, longing earnestly for their prey, but God hath them so chained, and muz­zled, that they can neither bark nor bite, till He give way. Early did Herod beginne to seek the life of our Lord Jesus, while [Page 75] He was but a childe in the swedling clothes; and oft did his Enemies attempt his hurt, and seek advantage against Him, but all in vaine; for his houre was not yet come: Hence it was, that when the Pharisees told him, that Herod was seeking his life, He answered Luk. 13. vers. 32, 33. Go tell that fox, behold, I cast out Devils, and do cures, to day, and to morrow, and the third day I shall [...]e perfected: Nevertheless I must walk to day, and to morrow, and the day following; for it cannot be that a Prophet perish out of Ieru­salem. Jesus Christ, the angel, that ascend­ed (in vision to Iohn Revel 7. vers. 2, 3.) from the East, having the s [...]al of the liv [...]ng God, cried with a loud voice to the four angels, to whom it was given to hurt the Earth and the Sea; s [...]ying, hurt not the earth, neither the sea, nor the trees, till w [...] have sealed the servants of our God: So that there is a restraining power, keeping▪ up from hurting untill the set time come.

5. There is the Lord's determining and specifying the nature and kinde of the Trouble, with which His people must be ex­ercised; and herein His determining and ordering Providence appeareth. The E­nemie would be at death, and no less will satisfie them; but He will order it so, that they shall not get their will; & therefore will suffer them to do no more than to cast the man in [Page 76] prison, or confine him, or fine him, and spoile him of his goods. The Devil would have been at no less, than Iob's life, when he said Iob 2. vers. 4. Skin for skin, yea all that a man hath will [...]e give for his life: But the Lord would not grant this, but said, save his life Vers. 6. And suffered him only to smite him with sore boils from the sole of his foot unto his crown.

6. There is the Lord's careful Providen­tial measuring-out the quantity of the Trouble, like a faithful and painful Physi­cian, who will himself measure the quanti­ty of the physick, he is to prescribe unto his dear Son, or Daughter, and will not commit it unto the Apothecary, who pos­sibly may more consult his own advantage, than the good of the patient. Our Lord weigheth the affliction in his own just bal­lances. Enemies may think to ruine and undo all; but our God, who setteth bounds to the sea▪ limiteth their rage; and will suffer them to do no more, than He think­eth good. The plowers plow, and make long their furrowes, upon the back of God's People, and many a time they afflict them; yet they prevail not against them; why? the Lord cuts asunder the cords of the wicked, Psal. 129: 1, 2, 3, 4.

7. The Lord's hand of Providence ap­peareth, [Page 77] in mixing together the several in­gredients, that make up their cup of affli­ction. M [...]ny a time the Lords people have a complicated crosse, as we see in Io [...], Da­vid▪ Heman and others; and it is the Lord, who weaveth and warpeth these crosses to­gether; Satan and his Instruments are but His drudges, blowing at the furnace; and therefore t [...]e Godly fixe their eye mainly upon God; as knowing, that He order­eth all to his own mind, and no one ingre­dient more can be put into their cup, than He will.

8. The hand of the Lord appeareth, in his suiting the Trouble or Calamity, unto their case and necessity. As a wise Physi­cian considereth the Temper and Consti­tution of the patient, and taketh special notice of the nature of the disease, and ac­cordingly frameth the Medicine: So the Lord considereth the ca [...]e of his people, and what humores and corruptions are most predominant in their souls: and according­ly ordereth and prepareth such medicinal afflictions, as are fittest to purge-out these peccant humores: and hence there is a ne­cessity for such sharpe Medicines, as the Lord maketh use of, 1 Pet. 1. vers. 6 Where­in [...]egreatly rejoice, though now for a season▪ (if need be) ye are in [...]eaviness, through mani­fold [Page 78] temptations. Heaviness, or Sadness, through temptations, and manifold tempta­tions, was necessary to their condition, The Lord saw, that their case called [...]or it, otherwayes he had not exercised them thus.

9. So the hand of the Lord is manifest, in making the affliction answerable to their strength▪ A potion may be fit for and suit­able to the disease, yet may be too strong for the weak patient, and more readily kill, than cure: therefore a wise and tender Physician will take good notice of the pa­tients present strength. So the Lord, who is tender of His peoples welfare, will pro­portion the Physick of affliction unto their strength. Hence we hear it said, 1 Cor. 10. vers. 13.—But God is faithfal, who will not suffer you to be tempted, above that you are able. Accordingly Ieremiah prayeth Chap. 10. v. 24. O Lord correct me, but with judgement, not in thine anger, lest thou bring me to nothing. The Lord s way is to correct his people in measure, I [...]r 30. vers. 1 [...]. and 46. vers. 28. And as a father pitieth them, that fear him▪ for he knoweth our frame, he remem­bereth we are dust, Psa [...]. 103. vers. 13, 14. He knoweth that their strength i [...] not the strength of stones, nor are their bones of brass; and so he knoweth they are not able to [Page 79] bear many blowes. Thus we see, the Lord measures the affliction to their strength: It is true, Paul saith 2 Cor. 1. vers. 8. That he and his companions were pressed out of mea­sure, and above strength: which would seem to contradict what is said; But this seeming contradiction will be taken away, by what we shall next adde.

10. When the affliction and distress is such, as would undo, and presse the poor Beleever out of measure, if he gote not some new supply of strength to stand under that burden; the Lord's hand appeareth, in fitting the Beleever for the stroke, and in enabling him to bear it, so that he is not killed thereby, nor overwhelmed there­with; by giving cordials, he fortifieth the man against the violence of Temptations, which otherwise would prevail against him: Paul and his Company 2 Cor. 1. vers. 8, 9. were pressed with trouble in Asia, out of measure, above strength, so much that they despaired even of life, yea and had the sentence of death in themselves; such a storme was it, that they could not ride it out, if fresh supplies of strength and cou­rage had not been granted by God, who raiseth the dead, unto them: and if the Lord had not thus delivered them from so great a death, they had perished; but how [Page 80] was this done? See Vers. 4, 5. The God of all comfort comforted them, in all their tribulations; and as the sufferings of Christ abounded in them, so their consolation also abounded by Christ: And thus the Lord fitted them for the stroke, when the stroke was too sore for them. So this same Apostle, when assaulted with a messenger of Satan, that buffeted him 2 Cor. 12. vers. 7. Was strengthened by the grace of God, Vers. 9. to stand out against that temptation, which otherwise had over­come him, as his praying thrice, that it might depart from him Vers. 8. would im­port. Thus the Lord keepeth the head of his poor people above water, by making his power to rest upon them, and by mak­ing perfect his strength in their weakness, Vers. 9. Thus also are they strong, when weak Vers. 10.

11. The Lord's good hand of Providence appeareth in this matter, in disappointing the Enemies of their malicious designes; They are busie plotting and contriving the ruine and destruction of His people; but the more they seek to destroy them, the more they grow and thrive, the more they mul­tiply, and the stronger they become. It is almost incredible, what multitudes of Christians, through the whole Empire, the bloody persecuting Emperours destroyed [Page 81] and put to death, in the primitive times; but the more they were massacred, the more they grew; the bloud of the saints and mar­tyres, was the seed of the Church. Da­niel's adversaries thought to have gote him destroyed; but their enmity and rage a­gainst him tended to his further exaltation and establishment. So was it with David, the more that Saul did persecute him, the more his bow abode in strength.

12. The Lord's hand mightily appeareth in the afflictions of his people, in that He powerfully and Infallibly carrieth on, and bringeth to passe His own Purposes and De­signes, countermining and counter working the designes and wicked projects of the Enemies; yea, in effectuating His own ends, even by what the Enemies are doing purposely to carry on their Ends. When the Enemies are blowing with all their might, to make the furnace burn hot, that the mettal, as they suppose and intend, may be wholly consumed; the Lord by that same meanes is infallibly bringing about His Ends, and accomplishing His designes; to wit, to purge the mettal, and take away the drosse. By what the Assyrian was doing, in prosecution of his Ends, to wit, to de­stroy and cut off nations not a few Esai. 10. vers. 7. The Lord was performing his whole [Page 82] work upon mount Zion and Ierusalem, Vers. 12. and what was this, but to purge away iniqui­ty, and to take away sin, Esai. 27. vers. 9? to chasten and punish for correction and a­mendement Ier. 30: 11. and 46: 28.

13. Herein also appeareth the Lord's over-ruling hand, that while possibly the trouble is in its greatest strength, and Ene­mies are swelling in their pride, and thinking their contrivances cannot fail, their plots and designes are laid so deep and so sure, that they cannot misgive; even then the Lord will make a door of outgate appear un­to his people, and give some foreruning tokens of the dawning of a fair day; even then, He will make a way for an escape, that they may be able to bear it 1 Cor. 10. vers. 13.

14. Lastly, His hand appeareth herein, that in due time, He putteth a period to the trial and trouble, by delivering his people out of them all Psal. 34. vers. 7, 17, 19. He will not suffer the rod of the wicked to rest al­wayes on the back of the righteous Psal. 125. vers. 3. He will not contend for ever, lest the spirits should fail before him, and the souls, which he hath made Esai. 57. vers. 16. He will keep His people no longer under Physick, than He seeth necessary; and therefore it is but for a season, that his people are in hea­viness. [Page 83] 1 Pet. 1. vers. 6. Enemies think to keep the people of God at under for ever; but the Lord's supream over-ruling hand appeareth here, that He hath limited the duration of the trial and trouble to Ten dayes Revel. 2. vers. 10. He hath limited the rage of Enemies to an hour, a day, a moneth and a year Revel. 9. vers 15. And the treading of the holy city under foot to 42, moneths Revel. 11: 2. And when the Lord's time cometh, all the power and malice of the E­nemies will not be able to hinder the deli­very; and how little so ever His own people look for it, yet He will work it: so that though there be scarce faith upon the Earth, yet He will come, and perfect what He hath intended.

We come now to speak a little to the 3 particular, to wit, To shew how this Con­sideration may and ought to be improven to advantage, in a time of affliction, And

1. The faith and right thoughts of this. Truth, That the Lord ruleth and over-rul­eth all that the wicked are devising and exe­cuting, according to their own lust and rage, to afflict, persecute and destroy His people, according to His own mind, would yeeld comfort and encouragment unto His people, be their trouble what it would. In a time of Trouble, there are several thoughts, [Page 84] that come in the minde of His people, which occasion Discouragment and Sorrow; all which this Consideration of God's over-ruling hand, if rightly improven, would either prevent, or keep them from the hurt of; so that notwithstanding of these, they were in case to rejoice, and to sing, as

(1.) When they think upon the Instru­ments of their calamitie, they are ready to pore too much on them, and to look upon them, as if there were none above them, to marshal and order them, to command and over-rule them; as people are terrified by souldiers, that are under no Command or Discipline, and expect no pity, or fa­vour from them. But the faith of God's being above their heads, to over-see and over-awe them, would free the Child of God from this discouragment. He would not be so cast down and affrighted, if he beleeved, that God hath all these wicked Instruments, more under his command, than the best disciplin'd souldiers are un­der the Command of the most strick and awfull General, that ever was. These In­struments cannot move a finger without God. Souldiers, when out of the sight of their Commanders, may do much mischiefe; and their Commanders cannot hinder it, because they know not of it: But neither [Page 85] Devils, nor the most wicked of his Instru­ments, can move one haire of God's people, till the Lord give way, and permit it to be done, He must first loose the raignes, or they cannot move a foot. because they are chained hand & foot, in the chaines of his Providence; yea their very tongue is chain­ed, that they cannot so much, as curse or reproach any of His people, untill the Lord loose their tongues, and say, (as it were) go curse and raile upon such an one.

(2.) When they observe the Confusion, Irregularity, Brutishness and Unreasona­bleness of these Enemies, in their way and actions; they are ready to think, that God hath forsaken the earth, and is uncon­cerned with what these wretches were do­ing; and upon this they cannot but be much fainted and discouraged. But the faith of this, that God is working hi­therto Ioh. 5. vers. 17. and that these wick­ed Instruments of their calamity were under his eye, would free them of this misappre­hension. Nay, they would beleeve, and by faith see, a divine Order and Regularity, in the midst of the greatest Confusions, & bru­tish Ma [...]sacres, that ever were; if they be­leeved that God had a principal hand in all these Actions, Moving, Ruling, Or­dering [Page 86] and Over-ruling all, according to His own mind.

(3.) The consideration of the Activity, Diligence, Malice, Restlesness and Mali­cious wickedness of the Enemies, troubleth them, and maketh them fear, that ere ever they be aware, they shall be swallow­ed up. But this discouragment would eva­nish, if they remembered and beleeved, that the timing of their affliction is not in the hand of their Enemies. They cannot stirre, till their commission be (as it were) subscribed; and the houre and minute ap­pointed come, when they must beginne; He, who is Supreame, determineth the season, and the time; and over-ruleth all so, that were the hunger and desire of these ravenous wolves never so great, they cannot attempt any distruction, till the mi­nute appointed come.

(4.) When they consider the exceeding great Rage and Cruelty of their Enemies, they are ready to think, that sure, they will make havock of all, they will destroy, utterly, and make an end of all. But how terrible so ever this thought be, yet its terrour is weakened, when the beleever calleth this to minde, That it will not be as these enraged and merciless Beasts in­tend; but as God will, who is the Sove­raigne [Page 87] Disposer of all, and Supream Ma­ster of work; they are but under-Agents, and the Instrument in His hand: They are no Master of themselves, in this matter; but as the ax and saw, in the hand of the work­man, that cannot cut, but as he ordereth it: The child will not be afraid of a sword, or of an ax, when he seeth it is in the hand of his father. Their threatnings are not much to be regairded; They have said, come and let us out them off from being a nation, that the Name of Israel may be no more in remembrance as it is Psal. 83. vers. 4. But they have not yet gotten it done. They intend Destru­ction; and therefore breath-forth nothing but cruelty; but God, who is above them, intendeth but Correction, and some Cha­stisement, and will suffer them to do no more, than may contribute to that end.

(5.) The thoughts of the strength and liveliness of the Enemies create also terrour and fear; they see their power decayeth not, but groweth rather, and their num­ber increaseth, and thence they art ready to inferre, There shall be no outgate: But a sight of God, as neer (as David prayeth, when he took such a look of his Enemies, Psal. [...]8. vers. 19, 21. saying But mi [...]e Ene­mies are lively, they are strong, and they that [Page 88] hate me wrongfully are multiplied—Forsake me not, O Lord; O my God, be not far from me) would help in this case; the Be­leever would not be much cast down for all this; for he would be in case to say, They must be keeped up, so long as God hath work for them, as a man will keep his ax and his saw sharpe and clear, so long as he mindeth to make use of them: but all their strength saith not, that there shall be no out [...]ate; when the Lord hath finished his work in Zim, he will punish the fruite of the stout h [...]art of the King of Assyria, and the glory of his high looks: And the Lord of hosts will send among his fat ones leanness, and under his glory, he shall kindle a burning. like the burning of a fire Esai. 10. vers. 12, 16. And for as strong as they are, the Lord can raise up a scourge against them; as Esai. 10: 26. yea and make the light of Israel for a fire, and his holy one for a flame, and it shall burne and de­voure their thornes, and their briers, in one day, and shall consume the glory of their forest, and fruitful field &c. as Esai. 10. vers. 17, 18

(6.) But even this proveth sometimes fainting and discouraging unto his people, That it is not man, that they have to do with, but with God principally, whoever be the Instruments; and that upon several [Page 89] accounts; as because He is a God of Might, of Power, and of Terrour; and it is a fear­ful thing to fall into the hands of a living God; and withall He is just, and they are conscious to themselves of much guilt. But yet, notwithstanding of this, the thoughts of Gods having a principal hand in all these afflictions, may keep from fainting, be­cause (1.) He is not intending their destru­ction, as Enemies do; but their Good, their Amendement, their Repentance, and Returning unto the Lord &c. (2.) He measureth not out their a [...]lliction, accord­ing to his strength and almighty Power, else He should soon crush them, and bring them to nothing. Will He plead against me (said Iob Chap. 23. vers. 6.) with his great po­wer? No, but He will put strength in me. (3.) Nor according to strick Justice, and pure Wrath. In plenty of justice, He will not af­flict; as the words of Elihu Iob 37. vers. 23. may be read. He will not stir up all his wrath, Psal. 78. vers. 38. (4.) Nor according to their deservings; for that word of Zophar holdeth true. Iob 11. vers. 6. God exacteth of thee, less than thine iniquity deserveth. And Psal. 103. vers. 10. He hath not dealt with us according to our sins, nor rewarded us according to our iniquities. (5.) Nor doth the Lord deal with them, as Enemies; the difference [Page 90] is great betwixt his dealing with the one and with the other Esai. 17, vers. 7. Hath He smitten him, as He smote those that smote him? is he slaine according to the slaughter of them, that are slain by him? But on the contrary, He dealeth with them, according to a rule of Mercy, and fatherly Compassion; for as a Father pitieth his Children, and only chasteneth them; so doth the Lord deal with them. He knoweth what they can bear, and layeth no more upon them, than they are able to bear. The wise Pro­phet tels us Prov. 12. vers 10. That the righ­teous man regairdcth the life of his beast, and therefore will not overcharge him with a load, heavier than he can bear: And will not the righteous Lord regaird the life of his own servants? Are they not of much more value, than many beasts? Sure then, He will not overcharge them. 1. Cor. 10. vers. 13

2. The beleeving and right considera­tion of this Truth, That God over-ruleth and disposeth of, and ordereth afflictions, as He seeth good, would much help unto the life of Patience, which is so commen­dable Iam. 5. vers. 11. Being a piece of the honour and badge of Saints Revel. 13: 10. and 14. vers. 12. and so much taken notice of by God Revel. 2. vers. 2, 19. Yea and [Page 91] profitable, having its perfect work Iam. 1. vers. 4. and bringing happiness with it Iam. 5: 11. This Consideration (I say) rightly Improven, may help hereunto; for it will fortifie the soul of the Beleever against those thoughts, which usually occasion impatience. as

(1.) When the man is poreing upon the uncouthness of the Affliction, wherewith he is exercised, and saying with the Church Lam. 1. vers. 12. Behold and see, if there be any sorrow like unto my sorrow, wherewith the Lord hath afflicted me, in the day of his fierce anger, he is ready to give way unto impa­tience. But when he considereth, who hath prepared this potion for him; that it was no unskilful Apothecary, it was not the ma­lignant Enemie, that intended his death and destruction; but the only Wise and Supream God, who was seeking his good, his life and health, and who knew, that no other potion would suite his distemper, and purge out his peccant humores; this will help him to lye under the workings of that physick with patience; Though the potion of phy­sick be bitter, and work something hard, yet a wise man will have patience, when he considereth, that the Physician, who did appoint it, was both well skilled, and his special friend; and therefore perswadeth [Page 92] himself, that no less would do him good: So when the beleever considereth, that it is His God and Father, who hath prepared that potion for him, and that He saw his distemper called for it, and when he con­sidereth that God with his own hands did make and prepare it, weighed all the doses, with great carefulness, and mixed in noth­ing but what was most necessary, he will drink it, though bitter, with the better will: and albeit it work hard, and make him sick; yet he will not be impatient, and cry out, why am I so and so handled? doth every one get such paining & sickning phy­sick, as this? but rather say, because every one needeth not such strong physick, I must be dealt with in a special manner; I have other corruptions, than ordinary, and therefore must have patience, and be content to be otherwise dealt with, than others usually are.

(2.) The person in affliction, when he seeth, himself compassed about with evils, and that he is not visited with one or two rodes, but with many at once; and that innumerable evils compass him about (as said David Psal. 40. vers. 12. which in part occasioned his adding, therefore my heart faileth me, or forsaketh me.) then he is ready to say, how can I, while thus invironed with evils, [Page 93] have patience? But if he would call to mind God's hand in the matter, as Iob did, he would, with him, bless the name of the Lord; for then he would see, that God himself had ordered all, and that not one of all these multifarious evils came, without the Lord's special and active Permission, and Providential Ordination, Appointment and Commission: and that God alone had or­dered that mixture, and combination of troubles and trials.

(3.) The impatience of Gods people is oft occasioned by their imagining, that the trouble is greater, than they can bear: as we see in Iob Chap. 6. vers. 11, 12. What is my strength, that I should hope! And what is mine end, that I should prolong my dayes? Is my strength the strength of stones? Or is my flesh of brasse. And againe Chap. 7. vers. 11, 12. Therefore I will not refraine my mouth, I will speak in the anguish of my spirit, I will com­plain in the bitterness of my soul. Am I a sea, or a whale, that thou settest a watch over me? But would they consider and beleeve, that God knoweth what they are able to bear, and is proportioning the load to their strength, which He knoweth, better than they do: or when He seeth it fit to presse them above measure, that they may de­spaire in themselves, and not trust in them­selves, [Page 94] that then He under proppeth and supporteth the weak back, and conveyeth­in secret strength, enabling them to stand, under the load; and thus never layeth more on, than they are able to bear: If (I say) they were calling this to mind, they would see no cause of Impatience; but rather cause of crying out, when we are weak, then are we strong, and therefore we will glory in our infirmities, that the power of Christ may rest upon us 2 Cor. 12. [...]ers. 9, 10. And they would through faith, be in case to say, with Paul 2 Cor. 4. vers. 8. We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed.

(4.) Their Impatience is likewise occa­sioned by considering, that their Trouble and Affliction is still growing, when they supposed, that it should have decreased. But the right Improvement of this Truth would frame the Soul for patience, not­withstanding hereof: because the beleever would see ground to say, grow as it will, the hand of the Lord is about it; it will grow to no greater height, than he seeth good: let Enemies blow at the fire, as fast and with as great earnestness, as they will, the furnace shall be no hoter, than the Supream Master and Over-ruler of all, [Page 95] seeth fit, for the ends He intendeth: He knoweth the nature of the mettall, and how hote a fire will serve the turn to purge it.

(5.) This also raiseth impatient thoughts in their heart, That they can see no appea­rance of an outgate; all doores are so shut, that no hope appeareth: thus was it with Iob; & therefore hath he many such expres­sions: as Chap. 7. vers. 6. My daies are swifter than a weavers shuttle, and are spent without hope. Vers. 7.—Mine eye shall no more see good. Vers. 8. The eye of him, that hath seen me, shall see me no more. But this Im­patience would evanish, if this were beleev­ed, That the Lord's hand were in and about the affliction, making a faire way to a saife escape, and at length, in his own due time, putting a period to the Trouble: when his work is finished, & the end He designed attained: and if it were firmly beleeved, that, let Enemies make all as sure, as they can, and rage as they will, they shall not be able to keep them longer under their yron harrowes, than He seeth good, no not one day, nor an houre.

3. The right improvement of this Con­sideration would help unto an holy and sweet Submission, and cause us say with David Psal. 39. vers 9. I was dumb, not open­ing [Page 96] my mouth, because thou didst it. When Aaron met with a sad dispensation, two of his prime sones, Nadab and Abihu, were taken away in the fiour of their age, and that in a very terrible manner, by fire from hea­ven, for their rashness, and when Moses told him Levit. 10. vers. 3. That this was it, which the Lord spoke, saying, I will be sanctified of all them that come neer me, it is said of him, And Aaron held his peace. A sight of the hand of God, though in a terrible manner, in that dispensation, made him lay his hand upon his mouth, and sit silent in the dust; He had not one word to say. So that a sight of the hand of God, in the dispensa­tion, ordering all things in it, would help them unto a Christian, yea unto a cheerful Submission: It would not be patience by force; but an hearty, willing, cheerful choosing, bearing and embracing of that lot, because bound on their back by the hand of God. Shall we not drink (would they say) this po­tion with delight, that God hath prepar­ed, and carefully made up for us? He knoweth what is best for us; Shall we not willingly lye under the crosse, that God hath tyed upon us, when He knoweth what He is doing, and what we must not want, and will not sufler us to be tem [...]ted above what we are able? When His good time is come, [Page 97] there will be an end, and all the power of Enemies shall not obstruct our Delivery. The Church Micah. 7. vers. 9. could sweet­ly sit down, and bear the indignation of the Lord, when by faith she could say, Rejoice not against me, O mine Enemie; when I fall I shall arise; when I sit in darkness, the Lord shall be alight unto me. He will bring me forth to the light, and I shall behold his righteousness, V. 8, 9.

4. The beleeving improvment of this would keep the beleever from fainting, and sincking through discouragment: many thoughts come into the minde, while af­fliction is lying on their loines, and Satan can suggest many things, at that time, to cause the poor man succumb, while under the load: but the faith of God's Soveraigne and Absolute O dering of all things, in and about the Trouble, according to his own mind, would keep up their head, and pre­serve them from a sinful and shamful faint­ing. They look too much to instruments, and pore too much upon their Nature, Disposi­tion, Activity, Power, Wisdom, Wick­edness, Maliciousness, Rage, Cruelty, and Indefatigableness; and forget that they are but under agents, and can do nothing, but as the Supream God Willeth, Order­t he, Disposeth, and Permitteth; and that He alone Over-ruleth all, Moderateth [Page 98] and Ordereth all, according to His own mind, and for His own holy ends, So that they cannot do any thing, whether as to the Substance, or as to the Circumstances of the affliction, but as He, who is the Su­pream Master of work, is pleased to suffer and give way unto.

5. The beleeving thoughts of this Truth would keep the Soul from that dreadful sin of Murmuring against the Lord, upon oc­casion of any Trouble or Distress, he meeteth with. It is the Lord, would the Soul say, and who am I, that I should quarrel with Him. He is ordering, disposing and moderating all, that under agents and lixes are doing, so that all things are done, as He will; and shall I yet be displeased and quarrelsome? Enemies cannot get their will, They are over-ruled, in all their Consultations, Projects, Contrivances, bloudy Resolutions, and cruel Execu­tions; matters go not, as they will, but as He will, who is over them; and why then should I murmure, and repine against Him?

6. This would also airth the Eyes of the soul towards the right object, in a day of Trouble. They would not with Heathens, look to chance or fortune, as ruling and ordering all; nor would they with the car­nal [Page 99] multitude f [...]x their eye upon the instru­ments, and run with the dog to the stone, that is cast at him: but would see another more noble object of their sight, to wit, the Principal Agent, Mover, and Orderer of all, in whose hand the wicked are, as the ax and saw in the hand of the workman, and as the rod in the hand of the father; and this sight would help unto a Spiritual Christian frame of Godly fear & Subjection of Soul, and would put the soul in case, to observe the Wisdom, Soveraignity, and absolute Dominion of God, doing what He will, frustrating the toakens of the liars, and dis­appointing the craftie devices of wicked men; as also this sight would minde the man of Christian duties, of searching his wayes, repenting of his sinnes, and turn­ing againe to the Lord; for he would see, it was the Lord, with whom he had to do. He would look for his Outgate and Salva­tion from God alone; so that his Faith, his Hope and his Confidence would be in the Lord alone. His eye being fixed on this object, he would not see cause of troubl [...]ng himself much about-Enemies, or how he might procure their favour; and so would be keeped from Temptations to any sinful compliance or accommodation: So would he be preserved from temptations to the [Page 100] using of unlawful meanes for an outgate. Thus we see, how advantagious this eyeing of the Lord, in the day of Trouble, is unto the afflicted; and the faith and improve­ment of this Consideration cannot but airth the souls eye unto this object.

7. The right improving of this Truth would free the beleever from many carnal, disqu [...]eting, distracting and perplexing feares: He is ready to say; oh I cannot ride out this storme, I shall one day fall by the hand of Saul, the next blast of tempta­tion shall blow me over, I cannot but at length faint and succumb, and the Enemie shall have matter of joy, and all God's people shall be made to mourn: for were it beleeved, that God Ordered, Disposed, and Over-ruled all, the beleever would see no ground for these feares; for he would see, that no blast could blow, but as He would; no storme could come sooner, than He thought good; nor continue longer, than He saw convenient; nor be more vio­lent and strong, let Enemies threaten and rage as they pleased, than He saw good: He would see the hand of God measuring out all, so as he needed not fear to be over-charged; or if the trouble were indeed greater, than he could well stand under, [Page 101] he might see the Lord fitting him by secret strength for it.

8. Finally the faith of this, and the right improvement of it would preserve the soul from a dead and senseless stupidity, under the rod, or stoical frame, as unconcerned with what befalleth them, which hath no affi­nity with, but is utterly repugnant to, a Christian frame, and to Christian valour, and undaunted courage: This looketh li­ker to the frame of an Atheist, than of a Child of God, who trembleth and feareth, when he seeth the rod in his Fathers hand, and dar not despise the chastening of the Lord. Now a sight of God's hand in all, Ordering, Timeing and Seasoning, Mix­ing and Compounding, Limiting and Bounding, Qualifying and Restricking, Terminating and Ending, Directing and Over-ruling, would perserve the soul from a dead Temper, and cause him mark and ob­serve the footsteps of Royal Soveraignity, Majesty, Wisdom, Power, Goodness, Care and Tenderness.

CONSIDERATION. XI. Christ himself had a suffer­ing life.

WHen the Leaders and Commanders of an Army, are to bring the Infantrie thorow some deep water, they use to alight off their horses, and walk on foot, that they may take a share of the same lot with the souldiers, that thereby they may the more encourage them to wade with cheer­fulness thorow the water: and it proveth in­deed some matter of Encouragment to soul­diers to follow their Leaders, be the way never so uneasie. Our Lord Jesus, in like manner, who is called the Captaine of our Salvation Hebr. 2. vers. 10. knowing that his followers had both fire and water to go thorow Esai 43. vers. 2. the more to encou­rage them, to endure that hard lot, would come down off his Throne of Majestie and State, and take a share of the lot himself; yea and go before them to break the ice. Therefore it cannot but be most advantagi­ous for the souldiers of Christ. who have a mind to run the race, that is set before [Page 103] them, to be looking, in the time of their affliction, upon this Captain, according to the advice, which the Apostle giveth unto the afflicted and persecuted Hebrews Chap. 12. vers. 2. Looking unto Iesus, the Au­thor and finisher of faith, who for the joy, that was set before Him, endured the cross, and despised the shame. 3. Consider Him, that en­dured such contradiction of sinners against him­self; lest ye be wearied and fainte in your min­des. For this same end and purpose do we finde the Apostle Peter proposing this ex­ample, for the encouragment of a number of poor scattered and afflicted saints 1 Petr. 2. vers. 21. For even hereunto were ye called; because Christ also suffered for us, leaving us an example, that ye should follow his steps. And againe, Chap. 3. vers. 17, 18. For it is better, if the will of God be so, that ye suffer for wel doing, than for evil doing: for Christ also hath once suffered, the just f [...]r the unjust, that He might bring us to God.

It will then be of no small advantage, to afflicted persons, to have this Copie and Example laid before them, if He would help us to speak unto it, in any measure to edification. It will not be necessary, to speak of this subject of Christ's Sufferings, in the full latitude; but it will be sufficient to speak of them, only in reference to the [Page 104] end proposed; as an Encouraging Example; and in order to this, we shall only do these Two things. 1. We shall mention and propose some particulars, considerable in the sufferings of Christ, which may be su­table matter for the thoughts of a Child of God, in affliction, to dwell upon: 2. Speak some things to the advantagious improve­ment of the same, in a day of Trouble.

As to the first, we shall onely mention these particulars considerable.

1. The Person, who was put to all these Sufferings, was no ordinary person: we think more of the sufferings of a Noble-man Prince, King or great Potentate, than of the Sufferings of a mean, poor man. What shall we then think of the Sufferings of Christ, who was higher than the Princes of the earth, who was King of Kings and Lord of Lords? He was in the form of God, hav­ing the same Essential Divine form with the Father, He thought it not robbery to be equal with God, having the same Divine Nature and Properties. Phil. 2. vers. 6. And yet for all this, He made himself of no reputation, and took upon him the forme of a servant.—And being found in the fashion of a man, he hum­bled himself, and became obedient unto death, even the death of the cross vers. 7, 8. Even He, who was the Ancient of dayes, who was set up [Page 105] from everlasting, from the beginning, ere ever the earth was Prov. 8. vers. 23. Even He was put to end his dayes in paine and sorrow, He, whose goings forth have been from of old, from everlasting Mica. 5: 2. Who wasthe Crea­tor of the ends of the earth, who was with God, by whom all things were made, and without whom was not any thing made, that was mad [...]. Ioh. 1. vers. 1, 2, 3. Even He it was, who was put to all this suffering. What a won­der is this, That the everlasting Father, the Prince of peace, the mighty God, as He is call­ed Esai. 9. vers. 6. should become a man of sorrowes, and acquanted with griefe Esai. 53: 3. That the High and holy one, who inha­biteth eternity, and whose perfections and vertues are past finding out, should be found in the fashion of a suffering Man, That God should be thus manifest in the flesh 1 Tim 3. vers. 16? This is a subject worthy of our thoughts, That He, who was God equal with the Father in power and glory, having the fulness of the God head dwelling in him bodily, Col. 2. vers. 9. should con­descend so low, as to take on Him mans Nature, and suffer therein. It is true, the Divine Nature could not suffer: but his Hu­mane Nature being personally united unto the Divine Nature, the Person was one, and so He, who was and is God over all, [Page 106] blessed for ever, did suffer, while his humane Nature was put to suffer.

2. Consider by whom He was put to suf­fer, even by all ranks of Persons, both high and low, by rich and poor, by noble and ignoble, by Church-men and States-men, and by souldiers, by judges higher and lower, and by lixes, by Jewes and Ro­mans. Some of whom were Malicious, Invective, Cruel, Merciless and Irrecon­cilable Enemies; such as the Priests, the Scribes and the Pharisees, who were ring­leaders; and did all out of pure malice and wickedness of heart, committing thereby that unpardonable sin, Mat. 12. v. 31, 32. These drove forward their cruel designe, and forced Pilat, in a manner, to condemne Him, though he found no fault in Him; and urged a late law of their own thereunto, saying Ioh. 19. vers. 7. We have a law, and by our law he must die, because he made him­self the Son of God; a strange law, by which they had bound themselves to condemne and pursue unto death the Messiah, whom they pretended to be waiting for, when ever he came; for the true Messiah was to be Immanuel: and when this was not like to work, their malice carrieth them further Vers. 12. saying If thou let this man go, thou art not Caesars friend; for whosoever maketh [Page 107] himself a King, speaketh against Caesar. Others of those his Persecuters were led on against Him, in their ignorance and blind Zeal, for Christ himself prayeth for them, saying Luk. 23: 34. Father forgive them, for they know not what they do. And Peter saith Act. 3: 17. And now, Brethren, I [...]ot, that through ig­norance you did it, as did also your Rulers.

3. Consider the duration of his Troubles, they lasted not for a short time, for a few Dayes, or Moneths; but during this whole Life: For His whole Life was nothing but a Life of Suffering: no sooner came He into the world, but Herod sought his Life. He was forced to flee into Aegypt, being but a childe in the cradle. He was a Man of sor­rowes, and acquanted with griefe Esai. 53: vers. 3. from the Cradle to the Grave, His Life was interwoven with sufferings of one kind and another; and especially after He entered into the publick exercise of His Of­fices, and was Baptized, He is not well out of one trouble, while He meeteth with another; How oft is He put to flee, and hide himself for his Life? How oft is He malign­ed, tempted, slandered, persecuted, called a Devil, hated and hunted, until He is at length condemned and killed?

4. Consider what it was that He suffered: It was not one kinde of Trouble and Affli­ction, [Page 108] that He was exercised with; but in a manner all sorts came upon Him, He was a Man of Sorrowes and acquanted with griefe, He was oppressed and afflicted Esai. 53 3, 7. He was despised and rejected of men Esai. 53: 3. He hid not his facefrom shame and spitting, but gave his back to the smiters, and his cheeks to them, that plucked off the hair Esai. 50: v. 6. Matth. 26: 67. and 27: 26. He was exer­cised with Hunger, Thirst, Weariness, Poverty, and the like. He was apprehended as a Thiefe or a Robber, Imprisoned, false­ly Accused, Condemned, Scourged, and Crucified. He was mocked and reproach­ed, by Words and Deeds, when they put a Crown of Thorns on His Head, clothed Him with a Rob, and put a Reed in His Hand, and bowed the knee before Him, saying, Hail, King of the Iewes.

5. Consider what, beside all this that He suffered in His Body and Name, He suffered in Soul, when He was in the Garden Matth. 26: 37, 3 [...]. Where He began to be sorrowful even unto Death: Yea so sad and heavy was He, that He cried out Vers. 39 O my Father, if it be possible, let this Cup passe from me: And this He cried thrice over, which showeth the vehemency of that pressure, under which He lay, at that time, when He was beginning to wrestle that bloudy [Page 109] combat with the Wrath of God, and to drink that galled Cup, wherein was the Law▪ curse, because of Sin. And all this was from the Hand of His Father; for it was He, who bruised Him, and put Him to griefe Esai. 53: vers 10. And it was He, who hid His face from Him; so that He cried out, while on the Cross, My God, My God, why hast thou forsaken me? And that when He was presently to give up the Ghost Mat. 27: v. 46, 50.

6. Consider how little outward Comfort of Friends or Relations He found, all this time: While He was sweating drops of Bloud, through the vehemencie of the bitter agonie, He was into, while in the Garden, He could not prevail with His Disciples to watch with Him, but one houre. And when He was apprehended by the treacherie of His own Disciple, who ate of His Bread, by Iudas the Traitour, all His other Disciples forsook Him; Coura­gious Peter denied Him thrice, not without Oaths and Execrations; His loving and be­loved Disciple Iohn stood a far off; bleeding and sorrowful-hearted, Mary, His Mother, durst not come neer to Him: When the Shepherd was smitten, the Flock was scattered.

7. Consider how innocent He was, [Page 110] He had done no violence, neither was any deceit found in His mouth Esai. 53: 9. Though He was just, yet was He put to suffer 1 Pet. 3: v 18, and 2: 22. We know what false accusations were brought-in a­gainst Him; But by all their false witnesses, they could not get Him convict of sin: The Causes wherefore (as to men) He was judg­ed and condemned were Glorious and Fun­damental Truthes, such as His affirming that He was the Son of God, and that He was a King, though His Kingdom was not of this World; and therefore was not incon­sistent with Caesars Kingdom Luk. 22: 70, 71. Ioh. 18 36, 37.

8. Yea not only had He done no wrong, but He was come about the most necessary and useful Business of the World, to wit, to save sinners. He was come to bear witness to the truth, and to lay down His Life for His People; He was come to save them from Sin and Destruction, by bearing the Wrath and Curse of God, that was due to sinners, in their stead, as being their Cautioner, and substitute by the Father, in their Room and Place. He was Iesus, the Saviour of His People: The Horn of Sal­vation for us, in the House of David, that we should be saved from our Enemies, and from the hand of all, that hate us, as Za­charias [Page 111] sung Luk. 1: vers. 68, 69, 71, &c. And yet notwithstanding that this was his errand, this was the welcome He gote. He came unto His own, but they received Him not: He came to save them, from all their Enemies; and they dealt with Him, as with the Worst of Enemies; and were never at peace, until they had gotten Him crucified and buried.

9. Consider what a Death He was put to: It was not a simple Death, but a multiplied one: For being Crucified, He had (1) a Painful Tormenting Death, a long lingering and painful Death, yea five Deaths at once, every nail bringing Death with it. (2.) He had a shameful Death, while thus Crucified, as a chiefe Malefactor, and hung-up be­twixt two Theeves. (3.) He had a cursed Death; for the Law said, cursed is every one, that hangeth on a tree Gal. 3: vers. 13. Deut. 21: 23.

10. Consider for whose sakes all this suffering of His was: It was for the un­just 1 Pet. 3: vers. 18. He bare our griefs, and carried our sorrowes; He was wounded for our Transgressions, the chastisement of our Peace was upon Him; The Lord laid on Him the iniquity of us all, for the trans­gression of his People was He smitten Esai. 53: vers. 4, 5, 6, 8. It was for Enemies that [Page 112] Christ, died for sinners, and for the ungod­ly Rom. 5: 6, 8, 10.

21. Consider likewise how patiently He endured all this, When He was reviled, He reviled not againe 1 Pet. 2: vers. 23. He was brought, as a Lamb to the slaughter, and as a Sheep before the Shearers is dumb, so He open­ed not His mouth: Yea though He was op­pressed and afflicted, yet He opened not His mouth Esai. 53: 7. When He was accused of the chiefe Priest and Elders, he answer­ed nothing Matth. 27: vers. 12. Yea, when Pilat said unto Him, hearest thou not how many things they witness against thee? He answered him to never a word, in so much that the Governour marvelled greatly vers. 13. When one of the Officers stroke Him with the Palme of His Hand, He only answered thus; If I have spoken evil, bear witness of the evil; but if well, why smit­est thou Me? Ioh. 18: 22, 23. We have heard of the Patience of Iob, but withall also of much of his Impatience: But never was such Patience seen in any, as in Christ; never was there an Impatient Word heard out of His Mouth, even when the base Souldiers were reviling Him, spitting in His face, putting a Crown of Thornes on His Head, and a fools coat upon Him, [Page 113] and when scourging Him, buffetting Him? Hoodwinking Him, and Mocking Him. Yea when they were doing the worst they could devise against Him; He said, Father forgive them, for they know not what they are doing.

12. Consider how willingly and chear­fully He did undergo all, When He knew, that the Priests Emissaries were coming with the Traitour to apprehend Him, He would not go out of the way; nor suffer His Disciples to rescue Him; yea He would not pray to His Father for Angels help: Thinkest thou (said he to Peter Matth. 26: 53.) that I cannot now pray to My Father, and he shall presently give me more, than Twelve Legions of Angels. Vers. 54. But how then shall the Scriptures be fulfilled, that thus it must be. Nay all the Roman Souldiery could not have taken His Life, if He had not been willing Ioh. 10: vers. 17, 18. Therefore doth my Fa­ther love me, because I lay down my Life, that I might take it againe. No man taketh it from me, but I lay it down of my self. I have power to lay it down, and I have power to take it againe: This Commandement have I receiv­ed of my-Father. He had a Baptisme to be Baptized with, and how was He strait­ned, [Page 114] or pained, till it was accomplished? Luk. 12: v. 50. How offended was He at Peter, when he would have disswaded Him from suffering, saying to Him, Get thee behinde me, Satan Matth. 16: v. 23. When He knew, the time was approaching, it is said, He steadfastly set His face to go toward Ierusalem Luk. 9: 51.

As to the Second thing here to be spoken to, the Advantagious Improvment of these Particulars, We shall only mentione some Conclusions, which the right thoughts of these things, will helpe the Beleever to draw, in order to his posses­sing a life, in time of Afflictions and Per­secutions: As

1. The Afflicted Beleever may say, I need not think it strange, that I am exer­cised with Afflictions, Temptations and Tribulations: It is no new or uncouth thing that is befallen me; the Captaine of my Salvation was thus, and worse handled; and who am I, that I should think to be exeemed from such a lot? Is it not enough, that the common Souldier be as his Cap­taine? Nay, will not the common Soul­dier be glade to share of the Captains lot of Hardship? And should not I rejoice, that I am honoured to weare my Captains [Page 115] Livery? His Life was a Life of lasting and growing trouble; and should not I be glade to follow Him, and drink of that Cup, whereof He drank? Affliction was no strange or uncouth thing to Him, and why should it be strange to me? Have I Him, even Him, set before me, for a Copie, and why should I not be most willing to write after this Copie?

2. Hence the Afflicted Beleever may Inferre, I have so little cause to Com­plaine of all that is befallen me, that, when I consider what Glorious Christ did meet with, I have great cause to Wonder, and Praise, that I am so gentlie dealt with: He hath been very tender towards me; when He might have made my lot much more sad: behold, how He hath pitied me, and considered my weakness. He hath not dealt with me, as He dealt with His own only begotten Son, Jesus Christ: His own dearly beloved Son was other­wayes exercised, than I have been: He had more sharpe Trials and Temptations, and sadder Exercises to rancountre with, beside the Wrath and fierie Indignation of God, that He had to wreastle with. How mercifully then hath God dealt with me, [Page 116] that He hath not made my Torments and Grief inward much more insupportable? O! When I read, how the Holy and Just One, the Innocent Lamb of God, was handled by sinners, through the Holy Permission and Providence of God, and lay my petty troubles in the Ballance with these, how am I made to wonder, that the | Lord hath not dealt otherwise with me a sinner; and to cry out, who am I that I should have been stroaked with such a gentle Hand? Who am I, that God should have put so much sugger in my Cup; when the Prince of Life, the Prince of the Kings of the Earth, who was Holy, Harmless, Un­defiled, and separate from Sinners, was o­therwise handled? So that right thoughts, of this would make them ashamed to Quar­rel with the most High; or to repine at his Dispensations with them. When they con­sider, how others are spared, and they so sharply exercised, their hearts are ready to say, why doth the Lord deal so with me? Why doth He single me out from others, & deal worse with me, than with them? But if they would presente before their eyes, what Christ, the Son of His Love, did meet with, they durst not suffer a quar­relling thought to lodge within their [Page 117] heart; but all their frettings, and repine­ings would be turned into wonderings and praises.

3. The Afflicted Beleever would hence draw this Conclusion. Seing Christ was put to suffer such and such evils before me, I may inferre, that the sting, ve­nome and curse of these evils are taken away: Seing He hath passed thorow the straits of Affliction, He hath made the passage easier and wider for His followers: He hath sweatened the passage, and taken the sting away; so that now, it cannot hurt or harme so much, as otherwise it would. Christ hath gone thorow Sorrow, Shame, Paines, Wants, Temptations, Mockings, Spittings, Scourgings, Yea and Death it self; and thereby hath paved a Way for His Followers, and hath straw­ed it with flowres of fragant Love; His footsteps, all alongs the way, have dropped fatness. O how sweet hath He made an hard bed now? He became poor, that we might become rich, even while poor; and so might sanctifie Poverty to us. He be­came a man of Sorrowes, and acquanted with griefe, that He might sweeten that lot unto His Followers, and keep them from the evil of it, from the hurt and poi­son [Page 118] of it. May not this Consideration en­courage His Followers, to embrace the Crosse with Love; Complacency, and Delight, when it is thus sweetened to them, and in a manner no Crosse? May not a Prison become an heartsome Palace unto His People, when they consider, how the Prince of Life, the Absolute Lord of all, the Chiefe or Standard-bea­rer amongst Ten Thousand, was taken from Prison Esai. 53: 8.? How welcome should an unjust Sentence from men be, when our blessed Lord was taken also from judgment, and was wickedly con­demned for a Traitour? How sweet should the most shamful and painful Death be to us, that the wicked can devise, as the expression of their imbittered malice, and rage; when Noble Jesus was crucified; and so put the most shamful and cursed Death, that could be; seing hereby Death hath lost its sting, and the curse is taken away; for he was made a curse Gal. 3: vers. 13.

4. The Afflicted Beleever may hence Inferre, That seing Christ hath thus been exercised himself, He knoweth how to Pity and Sympathize with such, as are so handled. Was He Mocked, Vilified, [Page 119] Maligned, Despised, falsly Accused, Con­demned for a Traitour to Caesar, Buffetted, Spit upon, Scourged, and Hanged as a thiefe; He knoweth what it is to be so exercised, and what such a condition calleth for, and what they in such a condition have need of: He knoweth what word of consolation will be fittest for them. And this is no small en­couragment unto the Beleever, as was shown above Consid. 2.

5. The suffering Beleever may draw this Conclusion. Seing Christ was put to all these sharp and sad sufferings, I may well lay my hand on my mouth, I may put my mouth in the dust, & be silent, let the Lord lay one me what He will: and by this mea­nes, he may quiet all the insurrections of his spirit against the Lord, and put a check unto all the insolent thoughts, that arise in his mind against the Lord's proce­dour with him, upon whatsoever occasion: as

(1.) Doth this trouble and vex his spirit, that he is innocent, as to what is laid to his charge, and is persecuted without cause? And will he not be quieted, when he remem­bereth, how the Innocent lamb of God was handled; how He was mis-used and persecuted, who did never man hurt, who never did sinne, nor was guile found in His [Page 120] mouth 1 Pet. 2. vers. 22. They hated and per­secuted Him without a cause Ioh. 15. vers. 25. as they did David, who was a typ of Him Psal. 35. vers 19. and 69. vers. 4. See also Psal. 35. vers. 7. and 109. vers. 3. and 119. vers. 78, 161.

(2.) Doth it vex him to think, that he hath to do with unreasonable men, worse than Heathens or Turks? And will not this stop his mouth, That they can be no more rude, absurd, cruel and unreasonable, than those with whom Christ had to do? What faire law or justice could Christ get? They could not get so much as false witnesses to agree in any thing to accuse Him of; yet they would persecute Him to the death. Pilat was convinced of his Innocency, and yet did de­liver Him to be crucified. What men more irrational, than the brutish, ignorant rabble, set on by judicially-blinded and enraged Ring-leaders, the Priests and Ru­lers?

(3.) Doth it vex them to think, that their own familiar friends and acquaintan­ces turn their back upon them, and refuse to comfort them? And had not Christ this to wrestle against, when all fled and for­sook Him, and His own Disciple betray­ed Him; Is it not said, that He came unto [Page 121] His own, and that His own received Hi [...] not? Ioh. 1: 11.

(4.) Doth it trouble them to think, that they are exercised with many troubles at once, and which is worst of all, when out­ward troubles are lying on, the Lord is hiding His face? And I pray, was not this also Christ's lot? was not He put to cry out, even while on the cross, and within a few minuts of expiring and of giving up the ghost, My God, my God, why hast thou forsaken me? And had He not a sadder in­ward exercise, while in the garden, where He was made to sweat drops of bloud, than any that can befall them? He had the weight of Law-wrath to bear, that was due to all the Elect ones; but the hidings, which Beleevers can meet with, are only fatherly with-drawings.

(5.) If the duration and continuance of the trouble and affliction come into their mindes, and vex them; let them think, that it cannot be worse with them, than it was with the Lord Christ, whose whole life was a life of suffering: we read of His weep­ing, but never of His laughing. How oft was He in hazard of His life, even from His Infancie? How was He maligned, slan­dered, called a Devil, a glutton and a wine­biber, a profane Person? How oft were [Page 122] snares laid for Him? and how did Trouble follow Him to His grave?

6. The afflicted Beleever may hence In­ferre, That it is his duty to study and to en­deavour patience: for in this did Christ leave us an example, that we should fol­low His steps 1 Pet. 2. vers. 21. In this pas­sage of Peter, we have some particulars, which were evidences, proofs or effects of Patience in Christ, in all which we should labour to follow our Example: as

(1.) As He was free of sin, before He began to suffer, & His Enemies could lay no sin to His charge; so, while He was under their hands, all the paine and trouble, they put Him to, caused Him not to sinne in thought, word, or deed: So should the Sufferer la­bour & strive against sin: It is true, we cannot be sinless, and our corruptions will work; yet it is our duty to wrestle against corrup­tions, and to set a watch upon the door of our lips, and to guaird our hearts; or ra­ther to give heart and tongue and all unto Christ to keep; that we may be helped to suffer holily, to His glory.

(2.) When He was reviled, He reviled not againe; when He suffered, He threatned not. When they were doing the worst they could do against Him, He did not in the least requite them, or wish harme [Page 123] unto them; but on the contrary, as we heard Luk. 24. 34. He prayed the Father to forgive them. So in this should we en­deavour to follow our copie, and there­by give proof of our Christian Patience; to bless when they curse us, and pray for them, when they dispitfully use us, and persecute us; and to do them good, that hate us: thus shall we evidence that we are the Children of our Father, who is in heaven Mat. 5: 44, 45.

(3.) He committed Himself to Him, that judgeth righteously: He referred Himself and His Cause unto the righteous Judg of quick and dead. So should we do, we should not fret our selves because of evil doers, neither be envious against the wor­kers of iniquity; but commit our way unto the Lord, and trust also in Him, and He shall bring it to passe Psal, 37. vers. 1, 5. waite for His decision, who is the righte­ous Judge.

Further, the right Consideration of this Patience of Christ, in all His suffer­ings, would help us unto a more Christian and Patient way of bearing the crosse; for we would see ground to say,

(1.) Was Christ, who did no sin, put to all this suffering; and did He bear it all with [Page 124] wonderful patience; and should I take it ill, to be thus persecuted, seing, how­beit men have no just quarrel against me; yet God hath just cause to pursue me? Was sinless and holy Jesus patient, and should I be impatient, who am punished of God, less than mine iniquities deserve?

(2.) Was Christ so patient under such an heavie cross, with which mine is not to be compared, or named in one day; and should I be impatient, and thereby offend God more? It were better for me, to be following my copie, and keeping mine hands clean of sin, let the crosse be what it will.

(3.) Could not all the wrongs, that Christ met with at the hands of cruel and ungrate wretches, move Him once to give them one evil word, or to wish them the least evil imaginable; But did He ra­ther pray for them? And is it fit for me to be wishing them evil in my heart? Should I not rather desire to imitate Christ, and to strive against mine own passion, and willingly forgive them all the wrongs, they do unto me?

(4.) Did Christ commit His cause to God, and waite for His decision? And should not I possesse my soul in patience, [Page 125] resting on God by faith, that He will judge all these wrongs and injuries, in due time? Is not God the judge? And doth not ven­geance belong unto Him? And should I think to dethrone Him, and take his of­fice and work upon me? Oh! It is better, that I follow Christ, & roll all over on God, and quiet my Soul in hope of a righteous Determination from God, the righteous judge of all the world.

7. The right consideration of Christ's sufferings upon such an account, as to men, I mean, His suffering because He affirmed Himself to be a King, would make the Beleever, called to suffer upon that same account, (to wit, for Asserting, Maintaining, Avowing, and by their actions and practice Declaring, that Christ is King, and only King and Head over His spiritual Kingdom and Church,) re­joice in that honour, that is put upon him, to be called to witness unto such a Truth, that Christ Himself was a Martyr for, in re­spect of Men. O! how should this fill the hearts of such with joy, & make them sing, in the midst of the flames, and rejoice in that they are counted worthy to suffer for so no­ble a cause, or for the least branch thereof.

8. From Christ suffering so willingly, [Page 126] so cheerfully, so resolutly for the un­just, for sinners, and for rebels, the Suffering beleever will draw this Conclusion: did Christ suffer such things, and that so cheerfully, heartily and willingly for my cause; and should not I be ready to suffer cheerfully, heartily and willingly for his Cause, Word, Truth, and Interest? So that this would hearten unto an hearty and couragious witnessing for the Lord, and for His Truth, and for the Word of His Patience, and shame the man from a discouraged, faint-hearted, dead and drouping manner of following Christ, and of bearing His cross; for he would see cause to say, did Christ suffer so much for unworthy, sinful, nothing Me, and that with so much Patience, Cheerfulness, Sted fastness and fixed Re­solution; and should I be ashamed of Him, who is the God of glory, the Prince of the Kings of the earth, King of Kings and Lord of Lords, or of His Cause and Inte­rest? Should I carry, when suffering upon His account, and upon the account of His Truth, His Word, His Testimony, His work and Interest, as if I were an evil door? Should I carry, as if I repent­ed of owning Him, and His Interest? No, [Page 127] no, I should account it my glory, as it is indeed.

CONSIDERATION. XII. Our Sufferings are nothing com­parable to Christ's.

WHen we spoke to the last Considera­tion, we mentioned something of this: But because more is to be said of it, and it may be edifyingly Improven, for the ends designed; we shall speak alittle more to it here by it self, though it be but a branch of the former. And for this cause, we shall do these two things. 1. We shall mention some particulars, whereby the disproportion betwixt Christ's Suffer­ings and Ours, will appear manifest. 2. We shall shew how thoughts of these my prove advantagious unto a Christians spiritual life, in a day of Affliction and Tribulation.

In order to the understanding of the first, we would take notice.

1. That the disproportion is infinite, in respect of the Persons suffering: what are we, Yesterday-Nothings, base and [Page 128] worthless wormes, whose life is in our nostrils, vaine empty shadowes? But He is the standart-bearer amongst Ten Thou­sand Cant. 5. vers. 10. The wonderful Counsellour, the Mighty God; the Ever­lasting Father, and the Prince of peace Esai. 9. vers. 6. This maketh that all our Sufferings are not worthie to be compared with His. We know, that the Great­ness, Nobility, Worth and Dignity of the Person, who is put to suffer, maketh the Sufferings more in the account of men, than otherwise they would be. That a poor, base, unworthy beggar is scourged, spit upon and buffeted, is nothing, or not much considerable; but to see a King, a Prince, or great Noble-man so used, that is a considerable matter, in the eyes of men. It is not much to see beggars sitting on dung-hils; but it is much to see such, as did feed delicatly, sit desolat in the streets; and to see such as were brought up in scarlet, embraceing dunghils; that is indeed matter of a lamentation. Lam. 4. vers. 5. To see base men contemned and slighted is not much; but to see Prin­ces hanged-up by their hand, and the fa­ces of Elders not honoured, that is sad and lamentable Lam. 5. vers. 12. So it is [Page 129] not much to see us, base, unworthy, sin­ful and nothing creatures, suffering, and put to hardships, disgrace, paine, shame, miserie and wants: But to see the Prince of the Kings of the earth in disgrace; to see the Lord of life killed, the Son of God despised, the King of Kings spit upon, and put to paine; to see the Heire of all things suffering want; that is an uncouth sight. This maketh Christ's sufferings incompa­rably great, and all our Sufferings nothing in comparison with these, even when ours are at the greatest. What are the suffer­ings of a beast, of a worme, or the like, unto the sufferings of the greatest Prince that ever was, or unto the sufferings of an Angel? And yet the worme being a crea­ture, as well as the Prince or Angel, the difference is not so very great: but the difference is Infinitly more great, betwixt the sufferings of Christ, who is God, equal with the Father in power, and the suffer­ings of the greatest King or Emperour, or Angel that ever was, because there is no comparison betwixt Finite and Infinite, betwixt God and the Creature.

2. We know it is much more for one to suffer Death, while in the flowr of his age, and in the prime of his Strength, and [Page 130] who in all probability, according to his natural Constitution, might live many years; than for one, who is half Dead already, and is carrying about with him the Sentence of Death, his Body being decayed, and his clay-cottage ruinous, and almost fallen to the ground: So in this respect Christs Sufferings are far be­yond ours; for our Clay-bodies are so rotten with Corruption, so broken with sicknesses and diseases, that a few years should put an end to our dayes, and we should quickly return unto dust, though no hand were streatched out against us; yea, though all imaginable meanes were used, to keep us in vigour and life. But Christs Body, though a true Body, yet was natu­rally free of these Corruptions, that come because of sin, which our Bodies are ob­noxious unto: We never read of his sick­ness. And though his death was not wholly miraculous, yet we may not say, that He would have died naturally, as other men do, though no violent hands had been laid upon Him.

3. We use to think much more of his sufferings, who suffereth wrongously and without Cause, than of his, who suffer­eth deservedly; We will not be much [Page 131] moved to see a bloody Murderer put to Death; but it will move us much to see a man put to death, against whom nothing worthie of Death can be alleiged. So, in this respect, our Sufferings are nothing in comparison of Christs; for however, as to men, we should suffer innocently; yet there is ground for God to plead His controversie against us, and to use these, as Instruments of His Justice, to execute His righteous Sentence against us. But it was otherwayes as to Christ, who, though as standing in the room of the E­lect, and made their Cautioner, and so made sin for them, or had their sin imput­ed to Him, He was smitten of Justice; yet as to His own Person, He was the Innocent Lamb of God, and without sin, Holy, Harmless, Undefiled. And as to men, He suffered most wrongously, as was seen above.

4. The difference is great in this res­pect, That Mercy is Master of work, standing at the side of the fournace, and ordering the same, while His people are lying into it: But the Law-wrath and Justice of God was blowing at the coal of Christs Sufferings. We have to do but with men, whose Actions are over-ruled [Page 132] by the Omnipotent hand of a Merci­ful God? But He had to do with God, executing Law-Justice, because He stood in the room of the Elect. The Lord laid on Him the iniquity of us all. He was wounded for our transgressions, He was bruised for our Iniquities, the Chastise­ment of our Peace was upon Him. He bear the iniquity and sin of many Esai. 53. v. 5, 6, 11, 12. His own self bear our sins, in his own Body, on the tree 1 Pet. 2: v. 24. It is not so with the Lords People; He dealeth not with them, in pure Wrath, or in Justice; but in Mercy and in Modera­tion. The Cup, that Christ had to drink, was full of the purest Law-wrath, and so bitter, that His Holy Sinless Soul did scunner at it: But in the Cup of his Chil­dren, there is not one drop of the reven­ging Justice of God, or of Law-wrath; but much of His Fatherly Mercy, and it smelleth strongly of Love; for He is bringing about their good hereby. There­fore the disproportion betwixt Christ's Sufferings and ours is Infinite, upon this account.

5. Put the case (which yet will not be) that God should deal with any of His owne, according to strick Severity, and [Page 133] Law-Justice; yet could not their Suffer­ings be comparable unto Christs. Though they were pursued by pure Justice, and by Law-vengeance, and sent away to everlasting flames, they should not, for all that, endure what He endured; for they should but suffer, in that case, for their own particular and personal faults: But Christ bear the sins of many, even of all the Elect: And this would make the dif­ference great: How much greater then must the difference now be, when their Sufferings are of a far other Nature?

6. This will be further clear, if we Consider, how Christ did not only under­go the Debt of the Elect, and wrestled with strickest Law-Justice; but by His Sufferings, He made full Satisfaction to Justice; which they all, for whom Christ died, had never been able in hell to have done; there had they lyen, for ever, and had never come out of prison; for they had never been able to have satisfied Ju­stice: But what Christ Suffered was full Satisfaction to Iustice, that it could crave no more; the Bond and Obligation was cancelled on the Crosse, and Christ cried out, It is finished; intimating that the last penny was payed. Thus Christ suffered [Page 134] more, than all of them could have done, for all Eternity: and so certainly His suf­ferings were transcendently and surpassing great; and the hardest of our Sufferings ought not to be named in one day with His.

In Order to the Improving of this, (which is the Second Particular) we shall mentione these few things,

1. Were this Consideration rightly thought on, and improven, His people would not be so much troubled and aff­righted, in a time of Sufferings, as usu­ally they are. We see how Christ went up to Ierusalem, and set His face to go thitherward, resolving to go thither, not­withstanding of all Impediments in the way; and albeit His Disciples were a­verse from that journay, and would have disswaded Him from it; He went thither with a full Resolution, though He knew He was to grapple not only with the King of Terrours there, but with pure Law-Curse and Wrath, because of the Sinnes of His chosen ones: And what should make His people afraied, who have little or nothing to meet with, in comparison of what Christ did meet with; they have nothing of Law-wrath, and of pure Vin­dictive [Page 135] Iustice to meet with, as Christ had to rancountre with, in full measure: Iustice is now satisfied in their behalfe; and it is their mistake to think, that in and by Af­flictions, God is pursueing them in wrath: It is true, there may be fatherly anger and displeasure in the Cup, Which they get to drink; but Christ drank-out the Curse, and satisfied Vindictive Iustice, and there is no payment to Iustice, no not one far­thing required of them, in all their Suf­ferings. So that Beleevers have not so great cause to fear, as they sup­pose.

2. Were this rightly considered, the people of God would carry more like Saints under Afflictions, than they do: They are oftentimes, when sore afflicted, saying within themselves, why doth the Lord deal so with me? Are not many worse than I am more gentlie dealt with. Oh! They consider not what Holy and Harmless Iesus was made to suffer. Sure, if they considered this, they durst repine and fret in their mindes no more. What though they have been innocent, as to men; and vvhat though they be sincere and upright, as to God? Yet they are sinners, and Christ, vvho never sinned, vvas other­vvayes [Page 136] handled both at the hands of God and Man, than they are, though their Afflictions and Sufferings vvere many vvayes multiplied.

3. Right thoughts of this would teach them to carry the yoke with very great pa­tience and submission of Soul: Holy Je­sus had another sort of yoke upon His blessed neck; and yet he bore it with won­derful Patience, yea with Holy Delight. Why then should they be so impatient under their light and easie Yoke? It is little they have to bear, yea nothing, in comparison of what Christ stood under.

4. Seing Christ suffered so much, and bore the Curse, what have beleevers now to endure, or lye under? The height they can be reckoned to, is but small remnants of what fell on Christ in a full floud; and what they meet with is wholly free of Vin­dictive Wrath. They suffer but some little thing of that, which is behinde of the Sufferings of Christ Col. 1: vers. 24. Christ trode the Wine-press, He hath gone tho­row the sea, and all the mighty waves thereof: The shoure of Law-vengeance fell on His face, in its full force and might; and there is nothing of that [Page 137] left, but small drops of the outward Affliction, freed of the Curse, left be­hinde for His Followers. Have not His Followers then cause of Rejoiceing, upon this account, in the midst of all their Af­flictions?

5. Though trouble increase, yet they ought to be quiet, and possesse their Soul in Patience; for it will never increase to that height, that it will be equal to Christ's trouble: Though their Afflictions come to the heighest, that men can bring them to: Yet will they be infinitly below the Afflictions, that Christ suffered. Have any then cause to complaine, when they are so gentlie dealt vvith; and vvhen all their Afflictions are in a manner no Afflictions, in comparison of Christs?

6. We are oft ready to look upon our Sufferings thorovv a magnifying glasse, and take notice of all Considerations, that may serve to heighten them; and thus vve take a vvay to create much more trouble and vexation to ourselves, and to make our life more sad and bitter: But the right improvement of this Consideration vvould prevent all this; for vvould vve take a right vievv of the inconceivably great and unpa­ralleled Sufferings of Christ, ours in com­parison [Page 138] of these, would soon evanish out of sight, and disappear as nothing: And thus would we be brought to bear our Af­fliction with full Subjection of Soul, with silence, yea and with thankful acknow­ledgment of Gods Graciousness and Ten­derness, who hath dealt so gently with us, when He might have made the yoke more, yea much more, heavy and insup­portable.

7. Who, taking a right View of what Christ suffered, will not think themselves called to suffer for His sake, with great wil­lingness and cheerfulness? May not every Beleever say, did Christ undergo the heavy weight of the Wrath of God, for me? Did He lye under the Law-curse, and bear the blowes of Vindictive Justice, for me? Stood He betwixt me, and the pure Wrath of a sin-revenging God? Did He drink the bitter Cup, the Gall and the Worm-wood of Law-vengeance, that I might be freed therefrom? Did He bear that, under which I should have lyen to all eternity, that I might never come into that place of torment? And what Afflicti­on, Persecution, Tribulation, Distress, Sorrow, Paine and Suffering should I think too much for Him and His sake? [Page 139] Seing He endured for me the brunt of the battel, and stood-out the sharpest of the storm and hail of Divine Wrath, and Law-Indignation; why should not I be content to bear a drop of mans Wrath, or of the storme of mans Indignation, which is free of the Curse and of pure Wrath, for Him and for His Interest? Hath He suffer­ed so much for me, and shall I think much to suffer such a small matter for Him? Is there no proportion betwixt what He wil­lingly endured, to save me from Hell and from the Wrath of a Sin-revenging God, and what I can be put to suffer for Him, and His Testimonie? And shall I notwith­standing be unwilling to undergo such a small inconsiderable bit of suffering for His Glory, and for the Word of His Pa­tience? Drank he the Cup of pure Wrath for me, and shall I think much to drink a drop of cold Water for Him? O how will­ing and cheerful would the right apprehen­sion of this Consideration, make the Be­leever, to undergo all that men could de­vise, for His Lord and Master?

CONSIDERATION XIII. Suffering hath been the Lot of Christ's Church, in all Ages.

ORdinarily when the Church and Peo­ple of God meet with new trials and troubles, they cry out, as the Church did of old Lam. 1: v. 12. Behold and see if there be any sorrow like unto my sorrow: They presently conclude, that their case hath not a parallel, and that the Church in no age did meet with such a dispensati­on, as they are under: Hence proceedeth much sorrow. But if it were considered, that the Church in all Ages (very few ex­cepted) hath met with the like or sorer trouble, and hath drunk of that same cup, that is now at theit Head, they could not but see cause of laying their hand upon their mouth, and sitting silent in the dust, as being convinced, that there were no new thing under the Sun; Therefore, seing this Consideration may be of use, in or­der to a spiritual Life under Afflictions, we shall speak a little to it; and in order [Page 141] to the right improvement thereof, lay down these following Particulars to be pondered.

1. The only Wise God hath thought good, for His own Holy ends, that His Church should be a Militant Church here, should taste of the Worm-wood & the Gall of Affliction, and wade thorow Trouble and Persecution: He hath seen it fit, that she should be in a wilderness Con­dition here: And so it hath been in al­most all ages, as might be evidenced, if necessary.

2. Not only hath the Church of God met with Affliction; but the cup hath been long at her Head, without any intermission. The seed of Abraham were to be strangers, to serve and be afflicted foure hundereth yeers and more, even from Ismaels begin­ning to mock, until they were delivered out of Aegypt Gen. 15: v. 13. Act. 7: 6, 7. with Exod. 12: 41. Was not the Church keeped fourtie yeers wandering in the Wilderness, before she came to rest? And when settled in the promised Land, how many yeers together was she oppressed by Enemies? sometimes Eight Iudg. 3: 8. then Eighteen vers. 14. then Twenty Iudg. 4: v. 3. Then Senventie Years in captivity in [Page 142] Babylon. And we know, how the Christian Church was in an afflicted and persecuted condition, in the primitive times, three hundereth Yeers, untill Constantine the great came to the Empire; and how long she hath groaned under Antichrist's ty­rannie.

3. The Lord also thinketh good, to renew the daies of the Church her sorrow; after some warm blainks, and some short respite; as the primitive Church had, in the intervals betwixt the Ten vehement and fiery Persecutions, some whereof were of longer, some of shorter conti­nuance: After a respite, He sendeth a new storme; so that her calamites are like waves of the sea, ere one be well away, another cometh. Hence the Psalmist saith Ps. 129. vers. 1, 2. Many a time have they afflicted me from my youth.

4. Yea moreover, the Lord seeth good to afflict her, with billowes of waves of His displeasure, and to afflict her very sore: as Esai. 64. vers. 9, 10, 11, 12. Be not wroth very sore—Thy holy cities are a wil­derness, Zion is a wilderness, Ierusalem a desolation. Our holy and our beautiful house, where our fathers praised thee, is burnt up with fire, and all our pleasant things are [Page 143] laid waste: wilt thou refraine thy self for these things? O Lord, wilt thou hold thy peace, and afflict us very sore? This was a sore stroke, which destroyed both Church and State.

5. Some times the Church hath to do with moe Enemies, than one, at once: See Psal. 83. ver. 5, 6, 7, 8. For they have consulted together with one consent, they are consederat against thee. The Tabernacles of Edom, and the Ishmaelites, of Moab and the Hagarens, Gebal and Ammon and Ama­lek, the Philistines with the Inhabitants of Tyre. Assur also is joined with them; they have holpen the children of Lot. This was a dreadful conspiracy of all the Enemies round about, both far and neer; and their designe was, to cut off the people of God from being a Nation, that the Name of Israel might be no more in remembrance vers. 4. As Herod and Pilat will agree, when they are to concurre to the cutting off of Christ; so these Enemies, though sometimes at variance among themselves, yet can agree in one to joine their forces together, to destroy and cut off, if they could, the Inheritance of the Lord.

6. Withall the Lord may hide His face, in the midst of these outward calamities, [Page 144] and refuse to give light, comfort, coun­sel or direction. She may be afflicted and tossed with tempests, and withall not comforted. How hath the Lord (said the Church Lam. 2. v. 1, 3.) covered the Daugh­ter of Zion with a cloud in his anger?—He burned against Iacob, like a flame of fire See also Chap. 3: 8, 9, 10, 11, &c. and seve­ral other passages.

7. Sometime the Lord so ordereth the affliction, as that the very timeing of it, maketh it much more heavy, than other­wise it would be; as when His people are secure, and crying peace, peace. The Israelites thought all was well, when they were gote out of Egypt; but ere they were awar, how quickly were they inviron­ed with new Difficulties, pursued by Pha­raoh, & all his hosts; & having the red sea before, and no way to escape upon either hand, doubtless the very season & time of this new difficulty made it very grievous. It cannot be but sad, when it is with the Church, as Ieremie saith of the Church, in his time Ier. 8: v. 15. and 14: 19. We looked for peace, but no good came, for a time of healing, and behold trouble.

8. Not only is the Church put to contend with open Enemies; but she is also much [Page 145] molested with false friends, who, under pre­tence of friendship, seek to ruine her; These prove most dangerous Enemies, as traitours within a besieged place. While she is prospering, many offer their service to her, and seem to be cordial friends, and yet are but a mixed multitude, who, when the first occasion offers, will seek to returne to Egypt: for all their profession of kindness and friendship, when a fit op­portunity offereth, there are none more bitter Enemies, than they are. So that it oft fareth with her, as Paul said it would fare, after his death, with the Church of Ephesus, in respect of Hereticks and false Teachers Act. 20. vers. 29, 30 For I know this, that after my departing, shall grievous wolves enter in among you, not sparing the flock; also of your own selves shall men arise, spea [...]ing perverse things &c.

9. Yea, so low may the Church some­times be brought, under the feet of adver­saries. that little hope may remaine of her recovery; yea she may be looked on by one and other, as in a desperat and forlorne condition; so that even many of the faith­ful may be shaken in their hops, and saying, will the Lord be favourable no more? Are His mercies clean gone? Doth His promise fail for ever more? Hath He forgotten [Page 146] to be gracious? Hath He in anger shut up His tender mercies? Such may be her con­dition, that all humane probability of her recovery may be gone, and the faithful have nothing but a bare haire ofhop to hold by, or a small plank ofa promise, & that also under the waters of contrary dispensations, to stand upon; and so far may the delivery be out of sight, that, when it beginneth to dawne, they may be as those that dream Ps. 126. vers. 1.

10. Yet withall it is considerable, that notwithstanding of all the opposition, made by the Devil and his Instruments, against the Church, she hath been a burning bush, and yet not consumed: though she hath been many a time afflicted, and that from her youth, yet her adversaries have not prevailed against her: the plowers have of­ten plowed upon her back, and made long their furrowes; yet still the righteous Lord hath cut the cordes of the wicked Psa. 129. vers. 1, 2, 3, 4. Many an arrow have they shot at her; yet mount Zion stands, and she hath her Towers, Bulwarcks and Pa­laces Psal. 48. She is founded upon the rock of ages, and the ports of hell cannot pre­vail against her Mat. 16. No Weapon, that is formed against Israel, shall prosper Esai. 54: 17.

[Page 147] If these particulars were rightly thought upon and improven, we might be helped thereby to a life of Faith and Hope, both in reference to the sad condition of the Church in general, and also in reference to our own particular suffering condi­tion.

And first, In reference to the Church, we may from these particulars see ground of giving a check to our Inferences from the Lords's present Dispensations with His Church, savouring of Unbeleef, Des­pondency, Discouragment and Hoples­ness. We see, it is true, the Church over-whelmed with sorrow, fitting as a widow, and her teares upon her face: We see her looking pale, as if death were in her face, all beauty and liveliness gone, her Enemies multipliying and prospering daily, and the Church still sincking more and more in the sea of sorrow and distress. Many, it is true, are ready to say, can this be the true Church, and these the real people of God, whose life is thus constantly made bitter with re­newed stormes and tempests of adversity? Can this indeed be the work of God, which is thus cast down to the ground, and trampled under-foot? Would the Lord stand by and look on, when His spouse (if she were so indeed) is thus abused by the [Page 148] vilest of men? Would He suffer His Name and Work to be thus blasphemed? True, all this and much more may be said, and be done against His Church, and she re­maine the true Church of Christ; and His work be His work. It hath been so before now; and there is no new thing under the Sun. And the right thoughts of what is said would prevent the trouble, that such Atheistical and perplexing thoughts neces­sarily cause, if they be admitted and foment­ed. Hath not the Church of Christ been a militant Church from the beginning? hath there not been a constant enmity betwixt the seed of the Serpent, and the seed of the woman? Is it any new thing to see the Church driven to the wilderness, and tossed in the sea of afflictions? Is it any un-heard-of thing, that the Church must be tossed betwixt winde and wave, and have stormes and tides and all against her? Is it any new thing to see the Church, even while within the sight of the haven of an happy and glo­rious Reformation, driven back to sea againe? What? hath she not oftentimes seemed to on-lookers to be sunck? have not false friends many a time sought to drive her upon rocks, or cut her cables, that she might be left to the mercy of the seas; or to make lecks, that she might sinck to the [Page 149] ground? Is outward prosperity the mark of the true Church? No: let Antichrist make it a mark ofhis, seing so the Papists will. The Church of Christ must be the speckled bird; She must have many horns in her side: Her rest and triumphant state is above; though, it is true, she may have some breathing times, some lucide inter­vals, and a more glorious day, when the Vial is poured forth on the Seat of the Beast, Euphrates dried up, and the Kings of the East brought in, and when Babylon the great is fallen, Gog and Magog destroyed, and the Beast and the false Prophet cast into the lake of brimstone; but then the end of her war­fare will be nigh.

Againe would we call to mind, how often the Church hath been very low, and her Enemies singing a triumph, as if they had gotten an everlasting victory, and as if they were assured, that the Name of Israel should be no more mentioned; and yet the Lord hath hithertill saved, and hath brought that broken Vessel saife to land. Notwithstanding of all that the red Dragon the Hethenish Emperours did in persecuting, with their bloudy massacres, the Christian Church, the first three hundered Years; yet the Church of Christ, grew and multiplied and spread over all the Empire. And [Page 150] though the Antichristian abomination did prevail in the Church, and the woman was made to flee to the wilderness 42 moneths, or 1260 dayes, or Years, from the Year 660 or 666 (as some compute) untill the Reformation 1550. or 1560. Yet notwith­standing of this long desolation and dark­ness, dureing which time the Gentiles posses­sed the outter court, the Lord in his own good time, in the dayes of Luther and af­terward, made light break up, and made the world see, that His Church was not yet destroyed. And though now Antichrist be thinking to possesse the outter Court againe, and to destroy the Reformation & to make even the lands, that were by solemne Co­venant devouted unto Christ, as His pecu­liar Inheritance, become lands of graven images, and brought under his tyrannie: yet the Lord liveth, & we are to waite in faith & hop and to possess our souls in patience; for now is the faith & patience of the Saints; & to beleeve, that in due time, He, who hath begun to poure forth the vials of His wrath u­pon that Antichristian cursed conspiracy, will also make an end: & in His own good time shall poure forth the Vial on the Beast Re­vel. 16. vers. 10. And the judgment of the great whore shall come, that fitteth upon many waters, with whom the Kings of [Page 151] the earth have committed fornication, even the woman, that sitteth upon a scarlet-co­loured beast, full of Names of Blasphemy, having seven heads, and ten horns, aray­ed in purple and scarlet coloure, and deck­ed with gold and precious stones and pear­les, having a golden Cup in her hand, full of abominations and filthiness of her forni­cation, upon whose fore-head is a Name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMI­NATIONS OF THE EARTH. And which is drunken with the bloud of the Saints, and with the bloud of the Martyres of Jesus. Which is manifestly interpreted by the Spirit of God (Revel. 17. vers. 8. to the end,) to be the Papal Church and State, sitting at Rome and commanding all. Wherefore it becometh all, who love their lives, to take notice of that word Revel. 18. vers. 4, 5.—Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues, &c. for the day is coming, when it shall be said (as it is vers. 6, 7, 8, &c.) Rewarde her, even as she rewarded you, and double unto her double according to her works­in the cup, which she hath filled, fill to her double. How much she hath glorified her self and lived delicious [...], so much torment and sor­row give her; for she saith in her heart, I sit [Page 152] a queen, and am no widow, and shall see no Sorrow. Therefore shall her plagues come in one day, and mourning, and famine, and she shall be utterly burnt with fire; for strong is the Lord God, who judgeth her. Let us live in hope, that the day shall come, when what followeth there shall be fulfilled, and it shall be said, as vers. 20. Rejoice over her, thou Hea­ven, and ye Holy Apostles and Prophets; for God hath avenged you on her. And it shall be found true, that is said vers. 21. And a mighty Angel took up a stone, like a great milstone, and cast it into the Sea, saying, Thus with violence shall that great City Babylon be thrown down, and shall be found no more at all. And that shall be verified, which is foretold Chap. 19. A great voice shall be heard of much people, saying Allelujah, Salvation and Glory, and Honour and Power unto the Lord our God: For true and righteous are His judgments; for He hath judged the great whore, which did corrupt the Earth with her fornications, and hath avenged the Blood of His Servants at her hand, vers. 1, 2.

Next, This Confideration may be im­proven by particular Beleevers, in reference to their particular Exercises and Afflictions: For hence they might inferre,

1. That they have no cause to complean, but reason rather to lay their hand upon their mouth, what ever way the Lord be pleased [Page 153] to exercise them, and what ever Affliction▪ He lay upon their loines; for this hath been the ordinary Lot of the Church; and seing the Lord thinketh good to exercise her with sore and sharpe trials, in all Ages: Why may He not also exercise them, in Parti­cular?

2. That they have yet less cause to com­pleane or be dissatisfied, seing the Church, their Common Mother, hath met with sadder and sorer Crosses and Distresses, than they have met with, or can meet with: It is a sadder sight to see the Mother put to the door, and sitting in a Wilderness, weep­ing and refusing to be comforted; than to see a Child whipped.

3. That they have reason to rejoice, in their sad Lot, upon this account, that they are not in that solitary and lamentable Con­dition alone; their Mother is suffering with them. Are they in a Wilderness, so is she: are they sitting in the dust, so is their Mo­ther sitting with them.

4. That by this they see, they are no Ba­stards, but Children of the House, suf­fering with the Mother, and no o­ther wayes dealt with, than the Mother is.

5. That Crosses and a Course of Afflicti­on are no evidence of the Lords not own­ing [Page 154] or looking upon them as His Children; as corruption and unbeleefe would prompt them to inferre and conclude: Afflictions can no more say, that they are not the Chil­dren of God; than Afflictions on the Church can say, that she is not the Church of Christ, nor His Spouse.

6. That they may comfort themselves, in their Troubles, with the Mother her Con­solations; and as it were lye in her lap or bo­some, and partake of her cordials, and feed with her upon the same promises, until the night be over, and the day dawn, and the time of the singing of the birds come, and the voice of the turtle be heard in the land, and until the Beleever's God and the Church her Husband wipe all teares a­way from the face both of Mother and Child.

CONSIDERATION. XIV. Other precious Beleevers have been Afflicted so, if not worse.

THough such, as are ease in Zion, think little of all the Trouble and Anguish, [Page 155] that the Afflicted are put unto; and not a few prove like Iobs Friends Iob. 6: v. 15. &c. though to him, that is afflicted Pity should be showne vers. 14. Yet such, as are under the Affliction, can subscribe to the truth of that, which the Wise Man hath Prov. 15: 15. All the dayes of the afflicted are evil: for, so long as the Affliction endureth, they are ready to think, that their Condition groweth worse and worse daily. Nay, ordinarily Affliction so seazeth upon them, that they cannot per­ceive the Grounds of Comfort, though hard at hand, and can make little use of Cordials, though within their reach. A time of Af­fliction is such a thoughtful time, that they are as a Ship at Sea, tossed with Tempests and contrary Tides. Among other distur­bing thoughts, this is one, How is this (think they with themselves) that the Lord hath pitched upon me, and singled me out, from all the rest, or the most part of His Children, at least, whom I know, and set me up for His mark, at which He is shoot­ing His Arrowes? My case is not like the ordinary case of others; there is something extraordinary in my case: I know, that His Followers have been in Affliction, but their Affliction was nothing comparable to mine: Were all things laid together, my Afflicti­on would be found to be of another kind: [Page 156] Were my Affliction but such as others have had, I should be able to bear it; but there being something Odde and Un­couth in mine, I cannot choose but be troubled.

Though He only, who comforteth those, that are cast down, can comfort such, 2 Cor. 6: vers. 7. Yet he can do it by un­likely meanes, and blesse a few words to this end. We shall therefore only pro­pose a few things, that may serve to make a Diversion, as to these perplexing and di­sturbing thoughts; and reduce them to these few Heads.

First, We shall propose a few Generals, which such afflicted persons would take no­tice of.

Secondly. Shew how, possibly, their case is not so singular, as they conceive it to be.

Thirdly, We shall show, how little cause they would, possibly, befound to have, to speak thus, if all things were well con­sidered.

Fourthly, We shall show, how that, seing they will take notice of others, and com­pare their case with theirs, they may and should improve the example of others, better than thus.

As to the First, let these Particulars be considered.

[Page 157] 1. It is ordinary almost with every one to be accounting their own case and condition, in Affliction, singular; and to say, as much as those of whom we are now speaking. E­very one feeleth that best, which is neerest to himself: they are more sensible of their own paine, than of the pain of others; and paine felt is more touching, than what is understood by the report of others only. Hence every one is ready to conclude, that their own case is worst. And therefore this should be looked upon, as no strange thing.

2. Every bodies Temper and Disposition not being alike, some may be obnoxious to distempers and diseases, that others are not much acquainted with; and some by their Folly and Intemperancy may bring pe­culiar diseases upon themselves; and when such must have peculiar Physick, adapted to their diseases, should they complean of the Physician; that he giveth them not such gentle and easie Medicines, as he doth to others? So the compleaner here may have brought upon himself some uncouth spiri­tual distemper, which calleth for some Af­flictions, more than ordinary, to cure the same: Should they then be anxious to finde out a precedent, or one that hath been so handled, as they are? Ought they not ra­ther, [Page 158] to reasone thus with themselves, doth the Lord purge and afflict me more than or­dinary, then it is like my peccant humors, & my corruptions, have been more than or­dinary.

3. Be it so, that thy case is in some res­pects singular, what knoweth thou, if there shall be two found, in all particulars, or in all considerable circumstances, every way alike? May not the Lord hereby declare and preach forth his Infinite Wisdom, in guiding so many Sones and Daughters to glory, through so many several Kindes of Trials, Exercises, Afflictions and Temp­tations? Will it not be much to His Glory, when every one of the Redeemed shall, be­side their wondering at the gracious Work of Redemption, common to them all, have each something peculiar to himself, raising his Admiration? As it commends the wonderful Workmanshipe of God, that a­mong so many millions of faces of Men, two shall hardly be found, betwixt which no difference shall be discovered; so, may not this commend the Work of Gods Pro­vidence?

4. And what if, as to those Particulars, wherein they think their owne case singular, it be otherwayes indeed? Have they had through acquaintance with all the Saints of [Page 159] God, in all ages? Why then do they speak so confidently?

5. But be it so, as they say; yet they should know, that they are in the hands of a well skilled Physician, and of a tender Father, who knoweth their Constitution, their Distemper, and their Strength; and will make the Physick no stronger, than He knoweth they can bear, and will work, and do them good. And this should cause them forget their complaints.

6. All that people say, while under a di­stemper, must not be taken for certaine. Iob had many expressions, while under the Affliction, that he would not owne or ap­prove of, afterward.

As to the Second Head, that we may come neerer their case, what if it be found, that even as to these same Particulars, upon the account of which they account their case singular, others, of whom we read in Scripture, have been in the like case before? We shall therefore mentione some Particulars, which people in Af­fliction use to aggravat their case from, and because of, look upon their case as sin­gular,

1. Some may think their case singular up­on this account, That they never knew much in experience what prosperity meant; [Page 160] their Life hath been nothing but a Life of Exercises, Temptations and Trouble. Such would know, that some therefore would possibly think, they might bear Afflictions the better, being so accustomed therewith, and inured thereunto, and trained up at that School. But however, they erre, if they think, that this case is singular, or that none but they have been so exercised; not to mention our Lord Jesus, whose Life was a Life of bitterness, as we saw above; see one Instance of Heman Psalm. 88: vers. 15. I am afflicted and ready to die from my youth up. His Trouble and Affliction was not of Yesterday; He was under it from his youth:

2. Others, it may be, will complaine, and think their Affliction so much the sadder, that they have not been much enured with, nor trained up at the School of Affliction; & that if they had been used with Trouble, they would have thought this, that now ly­eth upon them, the more light and easy to be born; but now, having been so long in prosperity, and at ease, the Affliction co­ming is more terrible, and seemeth more insupportable. Oh what is man, that will thus abuse and pervert all things; and can be satisfied with almost nothing! Others would look upon this Dispensation as gentle [Page 161] and easie, and as a great favour, and yet what some would account a mitigating in­gredient, others will look upon, as a great aggravation. Some would say, that such were not much to be pitied, who have had such a long Summer-day of prosperity: who would think much, if a Shipe, that hath for many dayes had a faire winde, should towards the end of her Voyage, meet with a contrary blast; But the truth is, so rebel­lious are our hearts, that none of Gods Dis­pensations with us, can satisfie us; and e­very Body is better pleased with anothers Lot, than with his owne; and therefore we are so ready to choose any condition, but what God is pleased to carve out unto us; and we think every bodies Affliction is more easie, than our owne; and we could bear any Lot better, than what we are called to bear. May it not be thought, that such as compleane upon this account, would complaine much more, if it were with them, as it was with Asaph Psal. 73: v. 14. All the day long have I been plagued and chasten­edevery morning? However such as cry-out, because after a long time of prosperity, they meet with adversity, would know that their case, in this, is not singular; as Iobs instance can evince, who was not much acquainted with adversity and affliction, till Satan be­gan [Page 162] to pursue him; but dwelt at ease, and in prosperity Iob. 16: 12. I was at ease, but He hath broken me asunder.

3. Some possibly will look upon their case as sad and singular, because the Crosse, under which they stand, seemeth so heavy, that they see not how they shall be able to stand under it. As if, forsooth, every one almost were not ready to say the same; How few are there, who look upon their own Affliction, as the lightest and easiest? Da­vid told us, Psal. 6: vers. 3 that his Soul was sore vexed and Psal. 55: vers. 4. that his heart was sore pained within him. Was not the Is­raelites case in Egypt hard, when their lives were made bitter with hard bondage Exod 1: 14. and they were made to sigh by reason of the bondage Exod. 2: 21? Was it not sad with Paul and his Companions, when he saith, they were pressed out of measure, and above strength, in so much, that they despaired even of life 2 Cor. 1: v. 8. We hear of some, who have come out of great Tribulation, Revelation 7: v. 14.

4. Some possiblie will account their con­dition singular, in that it is not with one or two rodes, that they are chastened, but with many, and with several sorts, their Affli­ction is complicated, and many are twisted together; whence they are ready to say, [Page 163] That none was ever so visited and afflicted, as they are. But the case of Iob is enough to confute this mistake. Hath God taken a­way thy goods, and made thee of a rich man, a poor man? So did He to Iob, whose riches were great; for he had Seven Thou­sand Sheep, Thr [...] Thousand Camels, Five Hundred Yoke of Oxen, Five Hundred She Asses Iob. 1: vers. 3. Hath God taken away thy pleasant Children, in whom thou tookest delight? So did He take away Iob's Seven Sons and Three Daughters, and that in one houre, and that by an unusual manner, he neither seeing them die, nor getting one word of them, before they died. Read his book, and see what a multitude of evils came upon him at once. See a short summe Chap. 19: vers. 8,—21. He hath fenced up my way, that I cannot passe, and He hath set darkness in my Paths, He hath stript me of my glory, and taken the Crown from my Head. He hath destroyed me on every side, and I am gone, and mine hope hath He removed, like a tree. He hath also kindled His wrath against me, and He counteth me unto Him, as one of His Enemies. His Troups come together, and raise up their way against me, and encamp round about my Tabernacle. He hath put my Brethren far from me, and mine acquaintaince are verily estranged from me. My Kinsfolk have failed, [Page 164] and my familiar friends have forgotten me. They that dwell in mine house, and mine maidens account me for a stranger; I am an alien in their sight. I called my servant and he gave me no answere, I intreated him with my mouth. My breath is strange to my wife: though I intreated for the Childrens sake of mine own body. Yea young Children despised m [...]: I arose, and they spoke against me. All my inward friends abhorred me, and they whom I loved are turned against me. My bone cleaveth to my skin and to my flesh; and I am escaped with the skin of my teeth. Paul 2 Cor. 6: 4 5, 8, 9, 10. giveth us a cata­logue of calamities of various kindes, that he and others did meet with: such as, Af­flictions, Necessities, Distresses, Stripes, Imprison­ments, Tumults, Labours, Watchings, Fastings, Dishonour, Evil reports, accounted Deceivers, Vnknown, Dying, Chastned, Sorrowful, Po [...]r and having nothing. And againe he giveth us an account of what befell himself, 2 Cor. 11. vers. 23, 24, 25, 26, 27.—In stripes above measure, in prisons more frequent, in deaths oft; of the jewes five times received I fourty stripes save one; Thrice was I beaten with rods, once was I stonned; Thrice I suffered ship­wrack, a night and a da [...] have I been in the depth; in jurneying often, in perrils of waters, in perils of robbers, in perils by mine own coun­trey-men, in perrils by the Heathen, in perils [Page 165] in the city, in perils in the wilderness, in perils in the sea, in perils among false Brethren, in weariness, in painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness &c. Who can say, that his condi­tion runneth parallel with this? And if not, have they any cause to complaine, and cry out, never man was so hardly dealt with, as they are? See also what hardships those did undergo, of whom we read Hebr. 11. vers. 36; 37, 38. They had trial of cruel mock­ings and scourgings, yea moreover of bonds and Imprisonments, they were sawne asunder, were tempted, were slaine with the sword, they wan­dered about in sheepskins and goatskins, being destitute, afflicted, tormented, &c. Can they say, that they are more hardly dealt with, than these were? If not, is not their com­plaint very groundless?

5. Some possibly will account their case singular, in that afflictions attend them, as the shadow doth the body; where ever they be, and whithersoever they go, Crosses, Troubles and Temptations are their con­stant Companions. But do they verily think, that none before them, hath had as good cause to speak thus, as they? Sure, the Catalogue of calamities, that Paul rec­koneth up, as we heard lately, saith, he had such a lot, before them, He met with [Page 166] trouble both by sea and land, in cities, in wildernesses, by his own countrey-men, by strangers, and by false Brethren; in some places was he scourged, in some places beaten with rods, in some places stoned, in some places imprisoned &c. so that a short view of his life will put this beyond question. And himself said Act. 20. 23. that in every citie bonds and afflictions did abide him.

6. Some may possibly think, that their sufferings are so much the sadder, that they reach not their goods, but their good name, and credite, and that without all coloure of ground. Yet, for as heavy as this appeareth to be; it is no new or un­couth thing. It is true, it may prove sad to some, who are tender of their name and credite, and would glory thereof; but how sad so ever it be to them, they must not say, that their case, as to this, is singular. Wo to you (said Christ to his Disciples and followers Luk. 6. vers 26,) When all men speak well of you; for so did their Fathers unto the false Prophets. And againe, Mat. 5. vers. 11, 22. Blessed are ye, when men shall revile you,—And shall say all manner of evil against you falsly, for my sake. Rejoice, and be exceeding glade; for great is your re­ward in heaven; for so persecuted they the Pro­phets, [Page 167] which were before you. So that this was the common lot of the Prophets, & was to be the lot of the Apostles, & accordingly Paul tels us, 1 Cor. 4. vers. 9, 11, 12, 13.—That they were made a spectacle unto the world, and to Angels, and to men; and he addeth, Even unto this present houre, we both hunger and thirst, and are naked and are buffeted, and have no certaine dwelling place, and labour working with our own hands; being reviled, we blesse; being persecuted, we suffer it; being defamed, we entreat; we are made as the filth of the world, and the off-scour­ing of all things, to this day. Was not here a suffering of an high degree, both in body and in name? So 2 Cor. 6. vers. 8. As decei­vers, and yet true. So were they accounted, the chiefe of Traitors, such as turned the world upside down Act. 17. vers. 6. He was ac­counted, the man, that taught all men e­very where against the People, and the Law, and the Temple Act. 21. vers. 28. Elijah was called the Troubler of Israel 1 King. 18. vers. 17. We heard above, how Christ him­self suffered in His Name. So that this must be no rare or uncouth thing.

7. It may be an heavy affliction to some, possibly, to be persecuted by their own Countrey-men, Neighbours, and Rela­tions. But was not Christ so? was not [Page 168] Paul so exercised 2 Cor. 11. vers. 26. Were not the Thessalonians so afflicted 1 Thes. 2: vers. 14? Knew not David this in expe­rience Psal 55. vers. 12, 13. And Iob also, when not only his Friends and domestick Servants & neighbours carried so unfriendly and untenderly with him; but even his own wife, that lay in his bosome, had no other consolatory counsel to give him, but to take his leave or last good night (as we say) of God, and so be destroyed out of hand; for thus the sentence may be interpreted, which in the Original is, blesse God and die; as we use to blesse, or wish well to them, of whom we are taking our leave; and so this benedicere, is, as it were, valedicere: Her say­ing blesse was as much, as if she had said, Bid Him fare well.

8. Some may think their crosse heavy upon this consideration, that they have to do with men, who know no Justice, and walk not either by Law, or Equity; but do what they please. But neither is this any strange thing; for not to speak of our Lord Jesus Christ, who was thus dealt with; what Law or Justice did Iohn Baptist meet with, when upon the desire of a light dancing Damsel, his head was cut off in pri­son, without so much as a forme of process? What Law or equity acted the confused [Page 169] rabble, that rofe up against Paul, at Ephe­sus Act. 19? By what Law was he and Silas beaten openly and uncondemned at Philippi Act. 16. vers. 22, 23, 37? By what colour of law, was he drawn out of the Temple, and almost killed by the Jewes Act 21?

9. If it adde to the griefe of any, when they consider, that such as persecute and oppose them, are not openly profane, and wicked Persons; but such as are account­ed good and sober persons; and such as may be judged to have the grace of God in them: It would be remembered, that howbeit this indeed be a sad Ingredient in the cup of affliction, & may make the trouble heavier, than otherwise it would be; yet it is no uncouth thing: Iob's friends were good, sober, understanding Persons, though in a great mistake as to the applica­tion of their discourse unto Iob's state. Paul did meet with some thing like this Act. 13. vers. 30. at Antioch, when the jewes stirred up devout and honourable women against him. The false Teachers, that on all oc casions opposed Paul, were not profane, wicked Persons; for they had transformed themselves into the Apostles of Christ 2 Cor. 11: v [...]rs. 13. We read also of some, that preached Christ of envy and conten­tion, supposing thereby to adde affliction [Page 170] unto Paul's bonds. Phil. 1. vers. 15, 16.

10. Some may possibly think much to be put to open shame, and made a gazing stock, and to be exposed to open con­tempt, and ludibrie; and indeed, that may be a sad affliction to some noble and generous spirit, and heavier than death it self. But yet it is no strange thing; for we read of some Hebr. 10. vers. 33. who were theatrized, brought to open scaffolds, and put on pillories, and made publick spectacles, and exposed to open mockery. So Hebr. 11. vers. 36. some had trial of cruel mockings: Was not Iob made a by-word of the people, and their song Iob 17: 6. and 30. vers. 9.

Several other things of this nature might be named, but I shall haste unto the third particular, and shew, how little ground there would be for such complaints and outcryes, if all were known and right­ly considered: and to this end I shall men­tione these particulars.

1. When Peter is writting to a scattered company, living as strangers, in a strange land, he saith unto them 1 Pet. 4. vers. 12. Beloved, think it not strange, concerning the fiery trial, which is to try you, as though some strange thing hapned unto you. Though they [Page 171] were scattered thorow many Countreyes' and were to meet with trials, yea and fierie trials; yet he would not have them troubled thereat, or look upon it, as any uncouth accident, befalling them: teaching us thereby to look otherwayes upon the sharpest of trials and exercises, that we meet with, than we readily do; and not to think, that we are worse dealt with, than others, or that God taketh some uncouth un-heard-of course with us.

2. What if it be found, after impartial trial, that there have been many, who have drunk deeper, by many degrees, of the cup, than they have done; and that their affliction, under which they groan and cry-out so much, is nothing comparable to what others of the Lord's worthies have been exercised with? Will not this ap­pear by an impartial view of the Instances adduced? And seing their crosse is light, in comparison of what some dear to the Lord have had, is there or can there be any ground for their so complaining?

3. Will it not be found, that such as complaine thus, dar not compare them­selves with others, who have been as sore afflicted, if not sorer, than they, as to Grace, Sanctification, Communion with [Page 172] God &c? Will they arrogat to themselves that honourable Epithet, which the Lord gave David, a Man according to God's own heart; or Iob, a perfect man and upright, and one that feared God, and eshewed evil? And if not, is there ground for their complaint, when God is dealing no worse with them, than He did with those, yea is dealing with them in a far more gentle manner?

4. What if it be found, that such as have been visited with the same affliction, with which they are visited, and under which they groan so much, have not pro­voked the Lord, so much as they have done? And will not their complainings then be found most unreasonable and groundless?

5. What if it be found also true & unde­niable, that those who have met with the same calamities, have been more usefull in their generation, than they are, or ever were? If God spare not the green tree, shall the drye tree, that is sapless and barren, doing little more than cum­bering the ground, complaine, that it is cut down? We should be content with the same lot, that both the Prophets and Apostles had. It needed not grieve the [Page 173] Philippians, that they had the same conflict, which they saw in Paul, and heard to be in him. Phil. 1. last.

The last particular, is to shew a better way of improving the example of others, who have been afflicted before us, than to take occasion therefrom to complaine of God's dealing, as if it were worse with us, than with them: to wit, to be consi­dering their Christian carriage under their afflictions, that we may be ashamed of our deportment, and may be stirred up to follow their example, in what is truely commendable, and is for that end held forth to us in Scripture: many particulars of this kind might be mentioned, we shall name only a few.

1. We finde them patient under the crosse, and their instance proposed to us for imitation, in this respect: So saith the Apostle Iames Cap. 5. vers. 10, 11. Take, my Brethren, the Prophets, who have spoken in the Name of the Lord for an example of suf­fering affliction, and of patience. Behold, we account them happy which endure; yee have heard of the patience of Iob, and have seen the end of the Lord, that the Lord is very pitiful, and of tender mercy. If the carriage of the Prophets under the crosse, and particu­larly [Page 174] of Iob, were narrowly searched, it would be found, that there was sometime too much Impatience, but the Spirit of the Lord would not have us poreing upon that, but to take special notice of their patience; and in this, to look upon them, as a copie, set before us; for al­beit there was much Impatience to be ob­served in Iob's carriage; yet his Patience is taken notice of by the Spirit of God, and we are bidden look to that, as if we had never heard of one of his impatient ex­pressions.

2. We finde them looking especially to God's hand in the matter, and overlook­ing all Instruments, adoring and reve­rencing the holy Providence and Disposal of God, laying their hand upon their mouth, and giving God the glory: and in this we should study to be followers of them. David said Psal. 39. vers. 9. I was dumb, I opened not my mouth, because thou didst it: And when Shimei railed upon him, and cursed, he said, let him curse, for the Lord hath said unto him, curse David, and Iob said, the Lord hath given and ta­ken, blessed be His name.

3. We finde them following their duty, notwithstanding of all the trouble and ca­lamity [Page 175] which they did meet with; Paul, not­withstanding of all that befel him, went on, and minded his work; when he was persecuted in one place, he went to ano­ther, and there preached the Gospel: And in this we should follow them; for, for this end, are these things left on re­cord.

4. We finde them so far from fretting and repineing at the Lord's Dispensations with them, in suffering wicked instru­ments to afflict them and persecute them, for righteousness; that they therein re­joice, as the Apostles did Act. 5. vers. 41. And Paul glorified in these his infirmities 2 Cor. 12. And it is commendable to fol­low them here.

5. We finde them likewise, notwith­standing of all their Sufferings, standing fast in the faith, adhereing to their prin­ciples, refusing deliverance upon any sinful or base termes. Heb. 11. vers. 35. Others were tortured, not accepting delive­rance, that they might obtean a better resurre­ction: And it were good, if we were consi­dering them to this end, that in this we might follow their footsteps.

6. We finde them acting faith on God, in the mean time, Heman Psal. 88. was in [Page 176] a very sad case, yet for all that was come upon him, he would not quite his inte­rest in God; but beginneth that sad Psalm thus, O Lord God of my salvation. So did Iob likewise act faith on God, Chap. 19.

7. We finde them exercising Hop, for as desperat-like as their case would seem to be; as David Psal. 38. the beginning whereof sheweth that his case was then ve­ry sad; yet V. 15, he crieth out, In the Lord do I hope.

8. We finde them taking with their ini­quity, whereby they provoked God, to deal so with them, or desireous to under­stand what is the ground of God's contro­versie: so the Church Mica. 7. vers. 9. I will bear the indignation of the Lord, because I have sinned against him. See likewise Lam. 3. vers. 39, 42. And Iob said, Chap. 10. ver. 2. I will say unto God, do not con­demne me; shew me, wherefore thou contendest with me.

If we were thus taking notice of the commendable deportment of other wor­thies, when they were in Afflictions, to the provoking of our selves unto the like carriage, we would finde it a more profitable exercise, than to be, in our mindes, aggravating our lot, beyond the [Page 177] lot of those before us, and imagining that God dealeth worse with us, than He hath done with others, before us.

CONSIDERATION. XV. Suffering Christianly is a special gift of God.

MAny look upon Suffering for the Name of Christ, with an evil eye, and with prejudice; and because of the misapprehensions they have of it, they cannot complye with it; whereas a right view of it would make it less terrible, yea more lovely and desireable. The A­postle, writting to the Philippians Chap. 1. vers. 29. giveth them ground to think well of the cross of Christ, when he said, for unto you it is given, in the behalfe of Christ, not only to beleeve on Him, but also to suffer for His sake. He had been exhorting them, in the foregoing Verses, that they would stand fast in one spirit, with one mind, striving together for the faith of the Gos­pel, and in nothing be terrified by their adversaries: and after he had told them, [Page 178] that the opposition of the adversaries was an evident token to them of Perdition, & that their own standing & withstanding was an evident token to themselves of Salvation, and that of God; He subjoin­eth this ground of encouragment; that it was granted unto them, as a special fa­vour, and that in the behalfe of Christ, not only to beleeve on Him, but also to suffer for His sake. In which words, these Three Particulars are chiefly consi­derable, in order to our present de­signe.

1. That suffering, for the sake of Christ, is a special gift of God, and not a thing that meer natural Strength and Courage can reach.

2. That it is a gift purchased by Christ, and given on His behalfe, or for His sake; and not for any thing in us.

3. That it is a gift, in some respect, beyond that excellent gift of faith.

But before I speak particularly to these points, I shall premit these three things considerable.

1. Though to bear any crosse, or cros­sing dispensation, outward or inward, in a christian acceptable manner, be beyond the power of nature, and natures strength, [Page 179] and is the pure gift of God: yet here we are mainely to speak of that Trouble, Afflictions and Crosses, which the follo­wers of Christ are put to suffer by wicked Men, and for avowing of His truth and In­terest, of what measure or degree so ever it be; for, this is that which is here understood, and whereof the Apostle is speaking, as the forgoing and following Verses cleare.

2. Nor do we hereby understand eve­ry Trouble, that wicked persons create unto the Godly (though unto a Christian deportment, in such a case, the special grace and gift of God be required:) but of that, which is properly for the Name of Christ, for adhereing to His truth and cause: for of this doth the Apostle speak, when he mentioneth suffering for Christs sake.

3. Nor do we speak of Suffering here, simply considered; but of suffering, ac­compained with its Christian Concomi­tants, or of Suffering in a Christian, hum­ble; self denied, handsome and cleanly manner; this being the Suffering, which is to be called the gift of God; and not that, which may be undergone, upon a carnal account, and may flow from a [Page 180] carnal Principle, and be intended fo [...] some carnal end.

Having premised these things, we come to speak to the first point, and shew, That suffering in a Christian manner, for the Name of Christ, is the meer gift of God, and beyond the reach of all natural Strength and Courage: Which will be sufficiently clear, if we but take a view of such particulars, as are requisite unto a Christian way of suffering for Christs sake, some only of which we shall content our­selves here to name: as

1. To the end, that one suffer as a Christian, for the sake of Christ, it is re­quisite, that he be a Christian indeed, a beleever in Christ indeed; for a man in na­ture can act nothing, as a Christian, as wanting the divine principle of all Chri­stian Actions: This is imported in the Text, now before us, where the gift of faith in Christ is supposed as existent, be­fore the gift of suffering. Now it is beyond all debate with the orthodox, that to be­leeve in Christ, and to become a Christian indeed, is beyond the reach of nature; and the same Text here evinceth faith to be given of God; so also is it expresly said to be the gift of God, and not of ourselves [Page 181] Ephes. 2. 8. And therefore, this Christian suffering for the sake of Christ, must be the special gift of God.

2. Unto suffering Christianly it is requi­site, not only that the sufferer be aBeleever; but also, that faith be acting on God, through Christ, and resting upon the pro­mises of outgate, and of an everlasting re­compence, and of throw-bearing, and the other objects of faith, necessary to be eyed, in such a day; for if this be not, even the beleever may fainte and fall backward, as we see in Peter: Now this present acting of faith being the gift of God, through His grace and influences, it is manifest, that Christian suffering, unto which this is requisite, must be also His gift.

3. Hope is also requisite unto a Christian suffering; for hereby must the sufferers head be born-up, when he is swimeing thorow the sea of Persecution; it is the Souls anchor, which must not be want­ing in a storme; it is his helmet, and must not be a missing in the day of battel. Now this hope being the special gift of God, and his work 1 Pet. 1: 3. 2 Thes. 2. vers. 13. it is manifest, that Christian suffering, unto which this hope is so ne­cessary, must be His special gift.

[Page 182] 4. Patience is likewise hereunto requi­site, for without it, there will be nothing but wearying, fainting, fretting, repine­ing, and sinful longing to be from un­der the Crosse; hence there is so great need of patience, Heb. 10. vers. 36. Luk. 21. vers. 19. Iam. 1. vers. 4. 2 Pet. 1. vers. 6. And it is so much pressed Iam. 5. v. 10, 11. 1 Tim. 6: 11. And commended 1 Thes. 1. vers. 3. 2 Thes. 1. vers. 4. Revel. 2: 2, 9. Now this patience is not the work of na­ture, but His work, who is the God of all patience Rom. 15. vers. 5. And there­fore Christian suffering must be His work and gift also.

5. Humble submission and calmness of spirit is also requisite unto a right way of suffer­ing; for a proud, haughty, unquiet and undaunted spirit, will never take a right lift of the crosse: and this must also be wrought by the free and powerful grace of God, and must be of Him, from whom every good gift, and every perfect gift cometh down; even of the Father of lights Iam. 1: 17. And therefore, Christian suf­fering, unto which this is so requisite, must be of Him also.

6. Such, as will suffer Christianly for Christ, must have Courage, Boldness, and [Page 183] Christian Resolution; as accounting it their glory and honour to suffer for His sake, and as remembering, that as, on the one hand, their cheerful, couragious and valiant suffering for the Interest of Jesus, is no small encouragment to others to adhere to Him, and to His cause; so, upon the other hand, to suffer discourag­edly, and with a fainting heart, is no small disadvantage to the cause, Enemies be­ing thereby more hardened, and friends discouraged. And this Courage and fixed Resolution must only be had from God, Nature will not fournish this. They must be strong in the Lord, and in the power of His might Ephes. 6. vers. 10. And as this is from the Lord alone, so must the grace of Suffering Christianly be.

7. He, who would suffer as a Christian, must have his Conscience sprinkled, God must be pacified, all quarrels must be taken out of the way; for the sense and apprehension of an angrie God, and sin and guilt looking the man in the face, will much dash, discourage and fainte him, in his sufferings, Now it is unquestio­nable, that God's manifesting himself satisfied and well pleased with the man, is His own free gift; it is His proper work [Page 184] to sprinkle consciences from dead works; and so must this Christian suffering be from Him, which dependeth here­upon.

8. When one is questioned for the Cause of Christ, before learned and able Sta­tes-men and Politicians, or before learn­ed Church-men, he will have need of something, wherewith to answere his Accusers; and so be in case to give a glo­rious Testimony to the Truth, and the cause of Christ, otherwise the adversaries will think, they have cause to triumph, when he is made speachless (though that Christian Martyr-woman, who said, she could not disput for Christ, but she could burn for Him, did sufficiently refell all the Ar­guments of her Adversaries, which were but meer Sophismes) especially if the maine crime be coloured-over with some alleiged personal fault; In this, or the like cases, it is necessary, that the accus­ed have pertinent, clear and pungent rea­sons of his actions, in readiness, whe­ther to refell what is falsely alleiged; or to defend what is just and righteous. Now whence shall this be had, or from whom is it to be expected, but from Him, who hath promised that it shall be given them, [Page 185] in that hour Mat. 10. vers. 19. But when they deliver you up, take no thought, how, or what ye shall speak; for it shall be given you, in that same houre, what ye shall speak. And therefore Christian suffering, unto which this is so necessary, must be given of God also.

9. Such as are suffering for Christ's sake, had need to be very fixed, stayed, and stedfast, in adhereing to their Prin­ciples, as unshaken with any winde of temptation; for cedeing and yeelding, in matters of a Testimony, dishonoureth the Lord, whose truth is questioned; encou­rageth and confirmeth Enemies, and stumbleth and marreth the confidence of others; therefore such as would suffer aright, must stand to the truth, and not yeeld in an hoofe, nor sell or give away the least point of truth. And this fixed, and stedfast adhereing to the truth, is of God alone. He who stablisheth us in Christ, is God 2 Cor. 1: vers. 21. And when Paul is pressing the Thessalonians to stand fast 2 Thes. 2. vers. 15. He addeth Vers. 16, 17. Now our Lord Iesus Christ himself, and God even our father—Comfort your hearts, and stablish you, in every good word and work. [Page 186] And therefore so must the Christian suffer­ing be of Him alone.

10. A Christian sufferer for Christ must have a Christian love to Christ; for it is this that maketh the sufferers not count their life dear to the death for Christ, and maketh them hazard all for Him; they love him better, than they love Father, or Mother, or any thing else in a world, and therefore are content to lose all for Him, and His sake. Now, love is of God, who is love. 1 Ioh. 4. vers. 7, 8. And it is one of the fruites of the Spirit Gal. 5. vers. 22. And must be from the God of all grace; for we love Him, because He first loved us 1 Ioh. 4. vers. 19. And there­fore so must this right suffering be from Him.

11. Before one can suffer aright for Christ, and His cause, he must be dead and mortified to this world, and to all the Riches, Honours and Pleasurs, to the lust of the eye, to the lust of the flesh, and to the pride of life, as Iohn speaketh 1 Ioh. 2: 16. Yea he must be dead to him­self, and to his own life, otherwayes these will hang as weights upon him, and hinder his swimeing through the sea of affliction and persecution. Now this self [Page 187] denial being the singular gift of God, suf­fering, unto which it is so necessary, must be His peculiar gift also.

12. Unto Christian Suffering for the sake of Christ, it is necessarily requisite, that the Sufferer have fresh Influences from the Spirit of God, to stirre up the graces of God in him, and to carry him thorow; for if these be withheld, a very Peter will sinfully and shamefully deny his Master: now, it is unquestionable that these Influences must needs flow from the foun­taine, and be the effects of Gods grace and love; and therefore so must Christian suffering be, which cannot be without these.

By these particulars the first point is clear: And as for the Second Viz. That this gift of suffering is purchased by Christ, is a fruit of His death, and is obtained for His sake, and bestowed in His behalfe. To you it is given in the behalf of Christ to suffer, we need not insist upon it, seing it is cer­taine, and undeniable, that every gift of this kind, and every spiritual grace, is purchased to us by the bloud and merites of Christ; He laid down His life to pur­chase heaven to His own, and every thing else, that was needful for them, in the [Page 188] way to heaven. In Christ are we blessed with all spiritual blessings, in celestials Ephes. 1. vers. 3. Every spiritual blessing cometh to us, in and through the Cove­nant of Grace, and of this Covenant Christ is the Mediator; so that every blessing of the Covenant is purchased by Him. This is also manifest from what was said, in confirmation of the former Point; for all these favours, requisite unto a Christian suffering, as the grace of Faith, Hop, Courage, Stedfastness, Patience; Hu­mility &c. are purchased to us by Christ; and consequently so must this gift of Christian suffering be purchased also.

The third point followeth, to wit, That this gift of Suffering Christianly for the sake of Christ, is a gift, in some res­pect, beyond faith: for the Apostle saith. It was given to these Philippians, not onely to beleeve, but also to suffer, which expres­sion, not only, but also, importeth a sort of gradation, and giveth some eminency and excellency unto the last; as Ioh. 5: vers. 18. and 13. vers. 9. Act. 19. vers. 27. and 21. vers. 13. Rom. 5. vers. 3, 11. and 8. vers. 23. and 13: 5. 2 Cor. 7: 7. and 8: 10. Ephes. 1. vers. 21. and else where. We [Page 189] shall clear this further, by mentioning some particulars.

1. This Christian-suffering for the cause of Christ, doth presuppose Faith, as we said above; and so must be a gift given, over and above faith.

2. Many have the gift of faith, who never receive this gift of suffering; many precious beleevers go to their grave in peace, and know not what it is to die for witnessing to the Name of Jesus, on a scaffold, or to suffer at the hands of Per­secuters, upon that account. It is report­ed of famous Luther, that he oft wished and praied for this; and yet God thought fit, he should die on his bed in peace. This gift then of suffering, not being com­mon to all, to whom faith is common, must have some peculiar excellency, as being more rare.

3. Yea even all those beleevers, who are called to suffer for the cause of Christ, cannot alwayes win to this gift of Christian & Valiant Suffering for the sake of Christ, but through temptation and carnal fear o­ver-powering them, may for a time shrink, cede and fainte, and thus wrong their own peace, harden the Adversaries, dis­courage the Godly, wrong the Cause, [Page 190] and dishonour the Lord; as we see in Peter, when he denied his Master, and that with Curses and Execrations, whose faith yet failed not, the Lord hav­ing prayed for that Luk. 22: 32.

4. Though it be a matter of no small, difficulty to beleeve; yet some may win over that difficulty, that cannot win over the difficulty of Suffering Christianly, in bearing Testimony to the truth of Jesus, as that instance of Peter cleareth. It being then a matter of greater difficulty to suffer aright, than to beleeve, this gift of suf­fering must be a greater gift.

5. Unto Suffering for the sake of Christ, in a right manner, there is requisite (as we saw above) a greater concurrence of the graces of the Spirit of God; & a neces­sity also for a greater concurrence of di­vine Influences, to carry the soul tho­row.

6. This suffering for Christ's sake hath a special piece of honour attending it: Hence the Apostles rejoiced, that they were counted worthy to suffer shame for the Name of Christ Act. 5. vers. 41. And Peter 1 Pet. 4. vers. 13. desireth those, he wrote unto, to rejoice, in that lot; and Paul Rom. 5. vers. 3. saith, we glory in tribu­lations; [Page 191] yea he speaketh of this, as in some respect, a step above their rejoiceing in the hope of the glory of God, Vers. 2. for he bring­eth it in, with a not only so, but also. Which manifestly cleareth the excellency of this gift of Suffering.

7. Christian Suffering for the Name of Christ, is a common and publick good, being edifying to the Body, and so ad­vantagious to many: A mans faith is mainly profitable to himself, and is there­unto ordained; But Suffering in a right manner is profitable unto many; to Ene­mies and Persecutors it giveth a dash, and leaveth some ground of conviction; and Friends are much encouraged thereby; yea the whole Church receiveth advantage; for thereby a noble Testimony is given to the truth, and the bloud of the Marty­res becometh the seed of the Church.

8. Suffering for the cause of Christ, in a Christian manner, maketh the Sufferers to be like Christ and conforme to the Captaine of their Salvation; as one now graduat, or advanced to an higher class; Christ came to bear witness to the truth, and suffered upon the account of bearing Testimony to the truth; and those, who are honoured with this special gift, are [Page 192] made in a special manner conforme unto Him, and thus are greatly honoured.

9. As Sufferers for the cause of Christ are thereby advanced to great honour and dignity, so are they usually admitted to great neerness and access to God; the Lord loveth to let out of himself unto them, in a special manner: that is a confirming expression, which we have 1 Pet. 4: 14. If ye be reproached for the Name of Christ, happy are ye; for the Spirit of God and of glory resteth upon you. Sufferers have, even here, an happiness, and an happiness upon the account of their suffering (were it but) reproach, for the Name of Christ; and who can tell how rich and great this hap­piness is, and wherein it consisteth? The Spirit of glory and of God resteth upon them; this Spirit of God, which is the Spirit of glory, working in them all His glorious graces, whereby He prepar­eth them for glory, and comforteth their souls, as if they were in the suburbs of glory, resideth in them, and resteth upon them, as the sure earnest of glory: where­fore this Suffering for His Name must be a great matter.

10. This Christian suffering for the Name of Christ maketh way for a greater [Page 193] degree in Glory: If we suffer with Him, we shall also reigne with Him, 2 Tim. 2: vers. 12. If we suffer with Him, we shall be glorified to­gether, Rom. 8: vers. 17. There is a noble word to this purpose 2 Cor. 4: vers. 17. For our light Affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of Glory. The Glory, that our mo­mentany Affliction worketh for us, is eter­nal, and the Weight of that Crown is eter­nally Weighty, that can never be fully weighed: Nay, It cannot be told by Hy­perbolee's heaped upon Hyperbolee's; all these will come short of expressing the Weight thereof. We finde in the Book of the Revel. Chap. 7: ve [...]s. 13, 14, 15, 16, 17. that there were some discernable from o­thers, and more remarkable, having on a di­stinguishing rob, as a peculiar livery in Glory; They are said to have had White Robs, and who were these? Such as came out of great Tribulation. They were made to wear on earth a red livery of bloud; but now in glory they are shineing in white: And it is added Vers. 15, &c. Therefore are they before [...]he Throne of God, and serve Him day and night, in his Temple, and He that sitteth on the Throne shall dwell among them. They shall hunger no more, neither thirst any more; neither shall the Sun light on them any more, for the Lamb, [Page 194] which is in the midst of the Throne, shall feed them, and shall lead them unto living fountains of Waters: And shall wipe away all teares from their eyes.

We shall now come to speak something, in order to the improvement of these Truthes, which we have confirmed.

First, The faith of these Truthes would give a check unto several evils, that we are too ready to comply with, in a day of trial, and discover unto us several things, for which we are to check and rebuke our­selves, as

1. Do not some finde an Antipathy at the cross working and striving in them, even when the Cross is yet far off? Do they not finde some aversness of soul therefrom? Now this evil would meet with a check, if these Truthes were beleeved? No beleever find­eth any aversness from faith; but he is still de­saring more and more of it, and praying, Lord increase our faith; for he knoweth how excellent and necessary it is. And now, seing the grace and gift of Suffering is, (as we have shown,) in several respects above and beyond faith, should they be unwilling to re­ceive it, if God shall be pleased to honoure them with that? Might not the beleever hence say to himself, are there any of the Gifts of God to be refused, or rejected? [Page 195] Are not all His Graces and Gifts excellent and lovely? Why doth my heart then so much stand out against this? How is it, that I am not more in love with the Glorious Cross of Christ? Especially seing it is an honour, that isnot conferred on every one, and an honourable Gift, purchased by the precious blood of Christ, that hath pur­chased nothing that will harme us, or no­thing but what is excellent and desirable? Why then am I so little in love with suffer­ing for the sake of Christ? Ought I not to be ashamed of and displeased with my self, up­on this account? Ought I not to check this aversness?

2. The faith of this would give a check unto our readiness to shift the Cross, when we are called to make ready for it, and when it seemeth to be at the door: For, would we say, what? Shall we devise meanes to shift suffering for the Cause of Christ, when He is calling us to it? What, shall we meditate a way of shifting and putting away such an honourable Divine Gift, more ex­cellent than faith, in several respects? What unsutable & unworthy carriage must this be? Is it a gift of God, and such a gift of God, and a gift given in the behalfe of Christ, as purchased by His Merites and Death; and shall we thus sinfully, base­ly [Page 196] and unworthily shift it by our door; and rather sinne, than embrace it, and make it welcome? What a shame were this?

3. The faith of these things would give a check unto our fool-hardiness and too rash adventuring on sufferings, without a due call; and as if our strength were able to carry us thorow. Too many are too confident, and promise too much upon their own Ability, Parts, Resolution and Strength, as if the stood in need of no more; and as if this Suffering for the sake of Christ were not a pure gift of Grace, that must come down from above from the Fa­ther of Lights, through Jesus Christ. Now the faith of these Truthes, would check these thoughts. Any that know what true faith is would be dissatisfied with such, as would talk of it, as a thing in their power, and which they could put in Act, when they pleased, because they would know, that such boasted of what they had not; and that faith was not in their Power, but was the special and purchased gift of God. So would the right thoughts of this put us from ever thinking to venture on suffering, in our own strength, & put us to look to Him, from whom every good gift and every perfect [Page 197] gift cometh, through Jesus Christ, and waite on Him for it.

4. The faith of this would likewise re­buke our readiness to fainte, when we aer called to suffer, or engaged in it; and put a check to our saying: Alas, we will never win thorow this Sea of Affliction, one day or other, we shall shamefully fall, and betray the cause, and so come off with disgrace; and would put us to look off ourselves, and to look up unto the giver, who giveth freely; and to the Purchaser, who will receive all that He hath purchased. Must we not thus carry, in order to faith, when we beginne to feare, that it shall fail us; Do we not comfort ourselves with this, That faith is the free gift of God, and is purchased by Christ, and is not of ourselves? And why should we not do so, in order to suffering, which is also the free gift of God, and is pur­chased by Christ? When we are like to be discouraged with the thoughts of our own weakness, and unfitness to contend with Horsemen, and with the swellings of Jor­dan; should we not look upon it, as the gift of God, whereby He can make us strong, even when we are weak, to the Glory of His free Grace? And when we are discouraged with the thoughts of our unworthiness, and thereupon inferre, that [Page 198] God will never honour us, with bearing faithful Testimony unto His Truth; should we not, in humility and in the acknow­ledgment of our own Unworthiness, and Provocations, look to Him, as the great and free giver, who giveth nothing because of our merites: He gave us faith freely, notwithstanding of our former Provocati­ons and great unworthiness; and may He not also give us this gift, when He calleth us to the duty, freely through Jesus, the great Purchaser?

5. The faith of this would give a check to that humore, whereby some are ready to sacrifice to their own net, and to burn incense to their own drag; that is, to be puffed up, and vainly proud of their carri­age, when they have been helped to carry honestly in a day of trial, as if they by their wit and courage had done it, or as if it had not been given them, in that houre: what would such have to be proud of, who be­leeved, that this grace was freely given to them, and that, in the behalfe of Christ? And who saw, that if it had not been so, they had never been able to have endured the storme; Would not they see cause to say, Not unto us, not unto us, but unto God be Glory;

Secondly, From these Truthes, we may [Page 199] be informed of several things, the know­ledge of which may be useful, in an evil day: As

1. We may hence be convinced of the difficulty of Suffering Christianly, for the Cause of Christ: It is not Natural Cou­rage, Stoutness, or Fear of Shame, or the like, that will be able to carry thorow: No, no, A Divine purchased, Grace and Gift must be had, or there will be no stand­ing. Many, in a calme day, may think it no great matter to suffer upon Christ's ac­count, and may seem very resolute, will­ing and ready to suffer; but when the storme beginneth to blow to purpose, and they are put to it, they finde it some other thing. than they imagined: And what wonder? It is not a thing that Nature can command, nor Natural Strength and Courage can ena­ble for: but Divine Help is required there­unto. It must be given, and given in Christ: and this saith, there is no small dif­ficulty in it.

2. We may hence see a fundamental Rea­son, why some are honoured with suffering for the Cause of Christ, and others not; It is the free gift of God, and purchased by Christ, and so is bestowed onely on those, for whom it is purchased, and on whom free grace will bestow it. As also, whence it [Page 200] cometh to passe, that of two, who are both called to witness to the truth by suffering, one is honourably helped thorow, the other fainteth. The one hath gote the free gift, the other not: It is true, other provoking causes may come here into consideration, as bringing this on; but yet this is princi­pally to be considered, our sins may pro­voke the Lord to withold this gift; and when it is not given, there will be no suffer­ing for the sake of Christ, in a Christian manner.

3. We may hence be informed concern­ing the ground of this honour being bestow­ed upon any: It is not for their eminency of parts, or worth, or any such thing in them; but purely of free grace, and on the behalfe of Christ.

Thirdly, Upon the ground of these Truthes, we may read several Duties, called for at our hands, in a day of Suffer­ing. As

1. In such a day, when stormes are at hand, we should not be troubled with per­plexity and anxiety of Spirit; nor disquiet or discourage ourselves with feares and ap­prehensions, that we shall fainte in the day of Adversity, and shall not be in case to stand stedfast in the storme: For our strength and standing is not in our own hands, It is in [Page 201] Gods Hand; His gift must make us sta [...], and nothing else.

2. We should be looking off ourselves and all that is within us, and not think, that any thing of that kind will be able to carry us thorow; But fix our eye upon the graci­ous Giver, and lay hold on Christ by faith, and expect the thorow-bearing Gift and Grace, in and through Him; In such a day, we would do well to renounce all with­in us; that we may not lean to it, and so betake ourselves alone to the fountaine of free grace, and expect what is necessary in that day, from Him, who giveth freely and upbraideth not.

3. And in order to this, seing this gift is bestowed only in and through Christ, we should study before hand, to get our In­terest in Christ made up, that so we may have ground to expect a grant of this gift for His sake; for none else can expect this, but such as are reconciled to God through Christ.

3. We would also labour to be in good termes with God, and to be keeping our Conscience void of offence both before God and Man, lest He be provoked to with-hold this gift from us. When we have been walking neer God, and keeping carefully Communion with Him, [Page 202] we may go to Him with the greater Con­fidence and Boldness, and ask this gift, through Christ.

Fourthly, We may hence see, what Duties we are especially called to, in the day, when we are actually and parti­cularly called to bear witness to the Truth, and to suffer upon the account thereof. As

1. We should make the Cross of Christ welcome, because it is Gods send; all that God sendeth should be welcome; This is a special Gift, and a purchased Gift; and therefore it should be heartily embraced, both because of the Giver, and because of the Purchaser. It is true, flesh and bloud have no will of Suffering, nature is averse from it; yet Spiritual Reason and Grace should say, God will give me nothing on the behalfe of Christ, but what is good and necessary for me; and seing Suffering for Christs sake is of that nature; and is so excellent a Gift, beyond faith it self, in so many respects, why should I storme? Why should I quarrel upon that account? Why should I not rather embrace it with love, and give it an heartsome wel­come?

2. Not only upon this account should we accept of that favour heartily and cheer­fully; [Page 203] but also we should accept thereof with Joy and Gladness, rejoicing that free grace would put that singular honour upon us: As we had cause to rejoice, when He was pleased to single us out from many o­thers, no worse than we were, and bestow faith upon us; so have we cause to rejoice, in His pitching upon us, and going by many others, better than we are, in the matter of Suffering. Should we not count it all Joy, when, for Christs sake, we fall into manifold temptations, because the Lord is thereby honouring and enriching us with this rare and precious Gift? Should we not, upon this account, Glory in Tribulations, as in so many enriching gifts, freely be­stowed on us of God, and purchased by Christ?

3. Hereby should we learne to beware of fretting or repineing at the trouble, that the Crosse and Testimony of Jesus bringeth with it; and choose rather to be thankful for such an honourable gift, as this Suffering for the sake of Christ is: Nay the more our trouble and harassing be, let us look upon ourselves as the more honoured of God; and therefore called to be thankful and to bless; seing we should blesse Him, for all His Benefites; and this is among the chiefe of His benefites.

[Page 204] 4. We should then be wholly dead to ourselves, and to any stock of strength or courage, that we may imagine to be in us; that we may not think of standing upon our own legs; for these will fail us: And should fix our eye on this Father of Lights, from whom every good gift must come; and by faith depend upon Him, and seek this from Him, in prayer through faith. We have encouragment now to go to God, through Jesus, to seek this gift, because it is a gift, and because it is a gift purchased by Christ.

5. And especially should this be our ex­ercise, when at any time, we finde our heart like to fainte, and our strength like to faill us, and we are like to sinck. Then should we double our [...]uites, and renew our acts of Faith, upon the ground of Christs Purchase, and the Fathers Grace and Rea­diness to bestow what we need, and cannot now want, of His own Free Grace, and good Will.

Lastly, There is here a sure ground of great Comfort laid down; and this is the plain scope of the words; for the Apostle is comforting these Christians of the Church of Philippi, against the Cross, with this, (among others) that to suffer for Christ's sake was a gift of God, and a gift bestowed [Page 205] upon them through Jesus Christ: So that there is here comfort against many Discou­ragments As

1. Against the thoughts of the greatness of the difficulty: we are ready to cry out; Oh we cannot wrestle thorow this Cross, wherein are so many difficulties, and each more insuperable than another: But this may comfort us. That there is a gift of God for it, which will make all difficulties superable: we of ourselves, as of our­selves, cannot wreastle thorow; but this gift can enable; and that there is nothing called for at our hands, but what this gift will enable us to do: this gift will bear all our Charges, and keep our heads above, when swiming thorow the most dangerous Seas,

2. This may comfort against the thoughts of Rageing, Strong and Cruel Adversaries; for this gift will enable; if it be given to Suffer, we shall be helped to Suffer all their Rage and Cruelty, and not fear, or fainte.

3. It may comfort us against the thoughts of our own weakness: we are but like a reed shaken in the winde, and cannot en­dure much: Yet as when the gift of faith was given all our corruption and unbeleefe, and all the Power of Satan could not hinder [Page 206] our closeing with Christ; so, when this Gift of Suffering is bestowed, through Je­sus Christ, all our inward weakness and a­versness shall not hinder our through-bear­ing: We shall then go in the strength of that gift, without wearying or fainting; for we shall then be strong in the Lord, and in the Power of His Might.

4. It may Comfort against the apprehen­sions of our own sinfulness and great un­worthiness, whereby we may fear, that He shall forsake us, because of our provocati­ons, and not helpe us thorow: For this being the gift of God, and given in the be­halfe of Christ, we cannot think, that it can be given for any worth in us: What e­ver our sins be, we may look to Him, when we are called to bear witness to His Truth, who is a great and a free Giver, and have hope that He will make us Partakers of that free Gift, in and through Christ. Beggars look for a free almes, though they can plead nothing but poverty and want; and are far from pleading their own worth and merites: He gave us faith, at first, which we neither did, nor could merite; and why may He not also give us this gift, when He calleth us to the duty?

5. It may comfort against the faintings of others, whom we apprehend to have [Page 207] been more able to ride thorow the storme, than we are: We are ready to say, How can such as I am stand, when the like of Pe­ter fainted so foulely? But this is comforta­ble, that it is not any stock of Grace, or inward Strength, Resolution and natural Courage, or the like, that will carry tho­row; but the gift of God; and without this gift of God, the strongest will not stand; and with it, the weakest will be en­abled to stand-out the trial: And when God denieth this for a time unto strong Christi­ans, for His own Holy Ends, He may give it to the weak, and so carry them thorow; that all may see, it is His gift that doth the thing, and nothing else.

6. This may also comfort us, against the thoughts of our unpreparedness to meet with the trial; for the matter of our throw­bearing dependeth not upon our fitness, and preparation for the Exercise; but upon the Gift of God; and this gift will be more glorious and excellent in their eyes, who knowing themselves to have been very far out of case, for such a trial, were yet en­abled by vertue of that gift to stand, and to suffer for the sake of Christ.

7. So it may comfort against the sorrow­ful thoughts of their former Miscarriages, Faintings and sinful Shunnings of a faithful [Page 208] Testimony, which may readily cause such ap­prehend, that the Lord will stand by them no more, but forsake them, as they did formerly forsake Him: This, I say, may comfort them, that it is a gift, and a gift of God, and a gift, purchased by the bloud of Jesus, by which they must be helped; and what is of that nature, may be given, notwithstanding of all that hath past; all Gods gifts being free, and the more un­worthy they be, on whom they are bestow­ed, the glory of free grace shineth forth the more, and the worth and value of the Me­rites of Christ is more conspicuous.

CONSIDERATION. XVI. The Sufferings of Christs Ser­vants are for the advantage of the Church.

WHen persecution ariseth especially a­gainst Christs eminent Servants and Followers, then many are ready to draw strange Conc [...]usions, in their own minde, touching the Church; and to think that the Church shall be utterly extirpated; little considering the wonderful Workings of [Page 209] God, who, by that meane, which, to them, threatneth ruine, is bringing about the welfare and advantage of the Church, to the Glory of His Power and Wisdom. Whereas if it were beleeved, that even by persecution, raised against the Preachers and eminent Professours, the Church should be no loser, the thoughts of such a Dispensation could not cause much con­sternation.

In order to the speaking a few words unto this, we would take notice of a few Instances, which will confirme the truth thereof, Act. 8: vers. 1. It is said, that at that time, there was a great persecution against the Church, which was at Ierusalem and they were all scattered abroad throughout the Regions of Iu­dea and Samaria, except the Apostles; that is, all the Church-Officers were forced to flee, after Stephen was stoned. But did this any harme to the Church? No; but did tend rather to the furtherance of the Gospel; for it is added vers. 4. Therefore they that were scattered went every where, preaching the word; so that by this meanes, the Gospel was spread throughout the Regions about, and that more quickly, than otherwayes, in all probability, it would have been. When Paul is speaking of his Sufferings Col. 1: 24. he saith, they were for them, and not so only, [Page 210] but for the whole body, the Church. Who now rejoice in my sufferings for you, and fill up that which is behinde of the afflictions of Christ, in my flesh for his bodies sake, which is the Church. So 2 Cor. 1: 6. And whether we be afflicted, it is for your Consolation and Salvation, 2 Tim. 2: 10. Therefore I endure all things for the Elects sake. Another plaine Instance we have Phil. 1: 12. But I would, ye should understand, Brethren, that the things, which happened un­to me, have fallen out rather unto the furtherance of the Gospel.

1. For further clearing up of this, we shall mentione some particular Advantages, which the Church reapeth by the Suffer­ings of Christ's Eminent Servants and Fol­lowers.

1. Their sufferings, upon the account of Truth, serve much to Strengthen and Esta­blish the rest of the people of God, in the faith; for the truth is thereby much con­firmed unto them, and made to have some deeper Impression in their hearts, when they see, that the Truthes, which those Servants of Christ delivered unto them, were such, as the Preachers themselves were perswaded of, as truthes, and as weighty truthes; yea and such, as they are ready to seal with their bloud. It is for this cause, that Paul maketh mention [Page 211] of his sufferings, in that Epistle to the Colossians; for he is endeavouring to settle them in the faith, and to keep them stedfast in the day of Temptation. He would have them vers. 23. Continue in the faith, grounded and setled, and not moved away from the hope of the Gospel. And because they might have said, what can we do, when you are put to such sufferings, and are shut up in Prison? He obviateth this by saying, I rejoice in my sufferings for you. As if he had said, My Imprisonment and Suf­ferings are not to your disadvantage, but for your good; and upon that account I rejoice in them. So that this is a notable mean to keep others stedfast in the truth: As, upon the other hand, it is a potent and forcible mean to shake poor people out of their hopes, and to confirme many in Athe­isme and Infidelity, when they see such, as have been preaching forth truthes unto them, refusing to stand to them, and avow them, in a day of Temptation: Hence is it, that Satan, seeing this so much for his advantage, doubleth the force of his Temptations and Assaults against such, knowing that the fall of one such may en­danger many, and occasione the staggering of multitudes.

2. By this meanes the Gospel is made to [Page 112] spread more, and and that not only by oc­casion of the banishment of Preachers; as we see Act. 8. but also, that by reason of their very Imprisonment or Persecution to the death many will be made to enquire after the cause, why such are put to so hard sufferings; and after enquirie, some may be made to see, that their Cause is just and righteous, howbeit they be condemned, & thus may be brought to like their cause, & befriend it, & to hate the carriage of the Per­secuters: So that the Gospel-truth is no loser, by all the loss that the Preachers suffer, upon the account thereof; for when strangers ob­serve that such men of Understanding, judgment and Conscience, are ready and willing to confirme the truth of what they assert with their bloud, and to suffer any thing rather than deny the same, they be­ginne to search more seriously after the mat­ter, and to consider its consequences, and come at length to affect that way more in their heart; an Instance whereof we have Phil. 1: 12. 13. He told them vers. 12. that what hardships had befallen him; had fal­len out rather unto the furtherance of the Gospel, and in the next verse he sheweth, how this was, saying, so that my bonds in Christ are manifest, in all the Palace, and in all other places. The report of his Imprison­ment, [Page 213] for the Name of Christ, went far and neer; so that even Caesars Court ringed a­gaine with the noise of it, and they are talking of it among themselves; and seve­rals are converted to the truth thereby, and brought to embrace the Gospel; for he tels us Chap. 4: 22. That there were Saints in Caesar's houshold, all the saints salute you, cheefly they that are of Caesar's houshold.

3. When the Lords eminent Servants are persecuted upon the account of truth, the [...]ord is (to speak so) more engaged to do for His Church, to owne her, and to coun­ter work the plots and wicked devices of Sa­tan; and this He is pleased, for the glory of His name, to declare and manifest, by making thereby the Gospel to flourish more, in power and life; and to bless the laboures of a few the more The Church did never thrive better, than in the Primi­tive times, during these hote persecutions. I [...] time of persecution, the Church is pur­er, for few adhere to the truth, but such, who have received the truth, as it is in je­sus, and have the grace of God in them in truth; then are there fewest hypocrites to be found in the Church, the heat of per­secution driveth them away, and driveth the uprght hearted neerer to God, so that their grace & communion with God grow­eth, [Page 214] their mortification to the things of this life increaseth, and they become more and more crucified unto the world, and the world unto them: So that howbeit the outward bulk of Professours diminish; yet the true hearted grow more lively, strong and vigorous, and the inward man is re­newed day by day 2 Cor. 4: 16. So that re­ally the Church suffereth no loss, but is a gainer.

4. By this meanes, many other faithful, zealous and honest-hearted Servants of God, are made (through the Lord's won­derful defeating of the Counsels of Satan) more bold & forward, in owning & declar­ing the truth: The devil thinks, by the sufferings of some eminent Servants, to dis­courage and fainte many, as supposing that they will be affrighted from their duty; but the grace and power of God worketh-out the contrary event: As we see Phil. 1: 14. where another fruit of Paul's bonds and Imprisonment is added. And many of the Brethren in the Lord, wa [...]ing confident by my bondes, are much more bold to speak the word, without fear. So that the Church is a gainer, through the Lord's wonderful working, by all these Sufferings.

5. There is hereby an encouraging e­xemple laid before others: [...]is no small [Page 215] advantage unto particular Beleevers, in a time of Persecution, to know of some pre­cedent, of some that have gone thorow the foord before them: Therefore saith the Apostle Iames Chap. 5: 10. Take, my Bre­thren, the Prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of Patience; so that such Ex­amples are refreshing, and helpful unto their Constancy and Stedfastness; when they see others standing fast in the faith, in the midst of all persecutions, that they meet with, they are animated unto the like stedfastness, and to resolution, in adhering fixedly to the truth: such exam­ples will make even a timorous man wax bold; and the exemplary carriage of suffer­ers is very encouraging and comfortable, wherefore the Apostle saith 2 Cor. 1: 6. whe­ther we be afflicted, it is for your Consolation. Therefore these Sufferings are much for the advantage of the Church.

6. Hereby is the Church awakened from security, and made to look out for a suffer­ing lot; when thus it is done to the green tree, they are made to take Warning; Such a dispensation is as the sounding of the trumpet for an alarme; and this is no small advantage, when she is raised to her feet, and put in a postour, and made ready for [Page 216] the battel; then she needeth not fear a sur­prisal; but hath time to prepare, and make ready for the storme.

In order to the Improvement of this Con­sideration, we would

1. Beware to conclude that all is gone, when we hear or see Christs eminent Ser­vants put to sad sufferings: We are ready to wonder why the Lord should suffer such and such things to be done; why He should suf­fer such sad things to befall His eminent and useful Servants, who cannot well be missed, one whereof is worth an hundered, so that the Death or Imprisonment of one such threatneth more destruction to the Church, than the loss of many: But we know not the thoughts of the Lord; we know not what He is designing, and what He mind­eth to effectuat thereby. And if we beleev­ed, that even such a dispensation as this could do no harme to the Church; how little would we be troubled at it? If we saw, what an effectual way this were, in the steady, unerring Hand of God, to bring about the spiritual advantage of the Church, how would we lay our hands upon our mouth, and be silent? And though we can not see in particular, what advantage the Church is like to get, by the taking away of such, as were as Pillars of the Church: [Page 217] Yet we should by faith rest assured, that the Head, and Husband of the Church, would not suffer such a Dispensation to come, if He knew not, how to bring good and advantage out of it; and that thereby good seed was sowen, which, though accompanied with teares and bloud, yet should yeeld full sheaves at length, which should be brought home with Joy.

2. We would do well to search our­selves, at such a time, to see if we, as particular members of the Church, be reaping any advantage by what we hear and see of the Sufferings of Christs emi­nent Servants; as for example, see if thereby the truth of the Gospel become more riveted in our souls, & we becometh more rooted in the faith and assurance thereof, and more fixed in our Resolution to adhere thereunto; See if Truth becom­eth lovely & desireable to us upon this ac­count; See if grace be growing more within, and if our hearts and affections be loosed more and more from the things of a world, and we be prepared more to quite all for Christ, and His Cause; See if by the example of others we be more animated, and encouraged to avow and a­bide [Page 218] by the truth, cost what it will; See if these newes be raising us out of our bed, and making us prepare for the battel, and make ready for the approaching storme: & if we finde any such advantage thereby, let us blesse Him, who is giving us meat out of the eater, and doing us good by the dear cost and charges of others.

3. This should comfort such, as are called forth to suffer for the Name of Jesus; they need not trouble themselves with thoughts, what shall become of the Church and Interest of Christ; but leave that upon the Lord; and beleeve, that He shall make it contribute to the furtherance of the Gospel, and to the enlairgment of His Kingdom; Ministers called to suffer may possibly think, Oh what shall be­come of the poor people? we cannot get preached unto them, as formerly; but what if God make their stedfastness in suf­fering more advantagious, than their preachings would have been? What if that edifie more, than many preachings did, or would do? Ought not they, upon this Consideration, rejoice in their Lot, and suffer cheerfully, that Christs Interest may prosper more thereby? What know they, what influence their Christian car­riage [Page 219] may have on all On-lookers, yea and on Enemies and Persecuters themselves, beside what confirmation friends may have thereby?

CONSIDERATION XVII. The Lord Reigneth in Zion.

BEleevers are not like unto the Subjects of Kings, here on earth, who may be dethroned, and their Crowns may fall from their Heads, and the Scepters be taken out of their hands, and they may lose all the Ensignes of Royalty; and when it falleth out so (as is done many a time) Subjects have but cold Comfort, in look­ing to the Throne, when it hath forsaken him, that sat thereon. But Beleevers have a King, who liveth and reigneth for ever and ever, and whose Kingdom is an everlasting Kingdom. It cannot then but be strange, that when Men, who have all their temporal happiness hanging upon the standing of Kings of Clay, can re­joyce in adversity, when they have any [Page 220] hope of their King's recovering of his lost Throne and Kingdome, though the grounds of their Hop be most disputable and uncertaine; that the Children of God, in the day of their Adversity, can draw so little Comfort from the sure and cer­taine Grounds of Hope, which they have to look to. If Christs Crown and Throne were not surer, than the fading and perish­ing Regalia of Men, what would beleev­ers do? Whither could they go for conso­lation, in the day of their Distress and An­guish? But now, seing their King is not like the Kings of the Earth, why are they so heartless, in the day of their ex­tremity? Sure, the Reason must be, be­cause they beleeve not, that He is such a King, as He is indeed; or they know not how to improve, to any spiritual Advan­tage, such a noble Ground of Consolati­on, as this is. Wherefore it may be useful to speak a little unto this: And so we shall first lay down some Propositions, clearing up this Truth, and next some Conclusions, pointing out the improvement, that may be made thereof.

First, As for the Propositions, take these following,

1. The Lord standeth under the Relati­on [Page 221] of a King to His Church and People; He hath taken to himself that Name and Title: and accordingly we finde them eyeing this, in the day of their Distress; So David Psal. 5: vers. 2. and 84: v. 2. em­braceth Him, crying, My King and my God: and he comforteth himself with this Ps. 10. v. 16. The Lord is King for ever and ever. And the Church crieth out Psal. 74: v. 2. God is my King of old: and comforteth her­self with this Esai. 33: v. 22. The Lord is our judge, the Lord is our Lawgiver, the Lord is our King, He will save us. So doth the Lord make a sweet promise of this, for the Comfort of His people, Hos. 13: v. 10. I will be thy King. Whereby we see, that there is such a relation betwixt God and His People, that will yeeld Comfort, in an evil day.

2. He is not a King that is far off; but is neer at hand, in the midst of His Kingdome and People: And this is also comfortable: Kingdomes may have a King, and yet be little the better of Him; he may be far a­way, and unable to help them, in the day of their greatest necessity; But it is not so with Zions King, He is alwayes at hand, in the middest of His People: He is esta­blished King in Zion. Psal. 2: v. 6. Yet I [Page 222] have set my King (saith the Father of His Son, the Mediator) upon my holy hill Zion. His whole Kingdome is, as it were, his Throne, and there He sitteth, as King on his Throne; and He is placed and fixed there by a sure and unchangable Decree. That question of Ieremiah Chap. 8: v. 19. putteth the matter out of question, Is not the Lord in Zion? Is not her King in her? So Ps. 99: 2. The Lord is great in Zion. Zi­ons King then is a great King, in the midst of her.

3. Zions King is a King actually reign­ing upon His Throne, and exercising His Kingly Office; not like a King, imprisoned, or put out of a capacity of helping, or re­leiving his distressed Subjects; for He reigneth Psal. 93: v. 1. and 97: 1. and 99: v. 1. It is the bringing of good tidings, the publishing of Peace, the bringing of good tidings of good, the publishing of Salvation, to say unto Zion, Thy God reigneth Esai. 52: v. 7. Zions King is not a King outted and dethroned; but actu­ally reigning and sweying His Scepter, exerceing His Kingly Office and Govern­ment.

4. Zions King is an everlasting King, He shall reigne for ever and ever: He can­not [Page 223] be dethroned, He must reigne until all His Enemies be made His footstool 1 Cor. 15: v. 25. for He is settled on His throne by an everlasting and unchangable decree Ps. 2: v. 6, 7. And therefore He is called the King eternal 1 Tim. 1: 17. That is a sweet and comfortable Word of Promise Ps. 146: v. 10. The Lord shall reigne for ever, even thy God, O Zion, unto all generations. Mi­cah 4: 7. And the Lord shall reigne over them, in mount Zion, from hence forth, even for ever. Psal. 10: v. 6. The Lord is King for ever and ever. And Psal. 45: 6. Thy Throne, ô God, is for ever & ever. Ier. 10: 10. The Lord—is an everlasting King; and so His King­dome is an everlasting Kingdom; for it is said Luk. 1: 33. He shall reigne over the House of Iacob for ever, and of His Kingdome there shall be no end. So Revel. 11: 15. And the Seventh Angel sounded, and there were great voices in Heaven, saying, the Kingdomes of this world, are become the Kingdomes of the Lord, and of his Christ; and He shall reigne for ever and ever.

5. Not onely doth this King reigne in the midst of Zion, His Kingdome and Throne; but He ruleth in the midst of His Enemies Psal. 110: 2. This is advantagi­ous and comfortable; For He can reach [Page 224] them a blow, when He will: And all their Consultations, and Cabinet Counsels, are well known to Him; He ruleth in the midst of them, and over-ruleth all their Plots and Actions, as He seeth good; & is working out His own holy ends and de­signes by what they are doing: Hence it followeth ver. 5, 6. That He shall strike thorow Kings, in the day of His wrath. He shall judge among the Heathen: He shall fill the places with the dead bodies; He shall wound the heads over many Countries. Other Kings must make use of Spies and Intelligencers, to know the purposes and motions of their Enemies; and after all their paines re­maine ignorant; or if they come to some knowledge thereof, be unable to prevent the mischiefe designed: But this King ruleth, as Commander in chiefe, among the very Enemies, though they know it not.

6. This King of Zion, is a mighty and great King, He is excellent in Power & Ma­jesty; and therefore is stiled King of Kings Revel. 17: 14. He is the blessed and only Poten­tat, the King of Kings, and Lord of Lords 1▪ Tim. 6: 15. He hath on His thigh and on his Vesture, a name written, King of Kings, and Lord of Lords Revel. 19: 16. And there­fore [Page 225] by Him Princes rule, and all the Iudges of the earth vers. 16. He is a King therefore endued with Supream Power and Au­thority, higher than the Kings of the earth, whose petty Soveraignity is as nothing compared with His.

7. As He is a Mighty and Powerful King; so is He a Righteous and just King. He shall reigne in righteousness. Esai. 32: 1. The scepter of His Kingdome is a right scepter Psal. 45: 6. He loveth righteousness, and hat­eth wickedness vers 7. just and true are all His wayes, who is King of Saints Revel, 15: 3. Righteousness and judgment are the habitation of His throne Psal. 97: 2. Yea the King's strength loveth judgment, He establisheth equi­ty, He executeth judgment and equity in Ia­cob Psal. 99: 4. His strength and Power needeth not be terrible unto his Subjects, for His throne is a throne of judgement, and His scepter is a scepter of Righteous­ness: All His Regalia have this engraven on them, to the great comfort of His Sub­jects.

8. He is a King, that is clothed with Majestie and Terrour; and so is able to af­fright and strike terrour in the heart of the greatest & proudest Adversaries The Lord reigneth, and He is clothed with Majesty Psal [Page 226] 93: 1. This mighty one girdeth His sword on His thigh, marcheth with Glory and Ma­jesty, and in Majesty he rideth prosperously Psal 45: 3, 4, 5. The Lord is great in Zion, and He is high above all people, and His name is great and terrible. Psal. 99: 2, 3. Clouds and darkness are round about Him, a fire goeth before Him, His lightnings enlightned the world, the earth saw and trembled, the hils melted like wax at the presence of the Lord, at the presence of the Lord of the whole earth Psal. 97: vers 2, 3, 4, 5. What Enemie then is able to withstand, or resist this Po­tentat.

9. He is a King thorowly fournished with all Enduements and necessarie Qua­lifications for the Exercise of this His Go­vernment. Grace is poured into his lips, and He is anoynted with the oile of gladness a­bove His fellowes Psal. 45: 2, 7. In Him are hid all the treasurers of wisdom and knowledge; yea in Him dwelleth all the fulness of the God­head bodily Col. 2: 3, 9. He is then a Com­pleet King, fully able to administrate this Kingly Office, and to performe all Acts belonging thereunto, in truth and faith­fulness, and in due season.

10. As he is a King terrible unto the Kings of the earth Psal. 76: 12. and is [Page 227] clothed with Majestie and Power; so is He a King, that is meek and lowlie: E­ven when he rideth in Majestie, it is upon truth and meekness, as the words may be rendered Psal. 45: 4. When He rideth in state, it is upon Meekness. He is a King that cometh—having Salvation, low­lie and rideing upon an Asse, and upon a colt tho fole of an asse Zech. 9: 9. Mat. 21: vers 5. Though He be the terriblest King, that ever was, unto Enemies and Rebels; yet He is all meekness unto his own.

11. This King, who sitteth and rul­eth upon His throne, is a Priest upon His throne Zech. 6: 12, 13.—Behold, the man, whose name is the Branch, and He shall grow up out of His place, and He shall build the Temple of the Lord; even He shall build the Temple of the Lord, and He shall bear the glory, and shall sit and rule upon his throne, and He shall be a Priest upon his Thron; and the Counsel of peace shall be betwixt them both: Such a King is He, that will not destroy His followers, notwithstanding of their sins and rebellions, but will rather make an attonement for them, lay down His life for them, and become an Intercessour on their behalfe.

12. He is an ancient King. His throne [Page 228] is established of old; and He is from e­verlasting Psal. 93: 2. The goings forth of this Ruler of Israel have been of old from everlasting Micah. 5: 2. And thus His throne is from everlasting to everlasting.

13. This King of Zion hath Dominion over all the earth, over hell & over death. Angels and Authorities and Powers are made subject unto him 1 Pet. 3: vers 22. He hath them all under his command and Au­thority, that He may dispose and make use of them, as He seeth fit. By Him were all things created, that are in hea­ven, and that are in earth, Visible and Invisible, whether they be Thrones or Dominions, or Principalities, or Pow­ers, all things were created by Him and for Him Col. 1: 16. God hath put all things under His feet, and hath given Him to be Head over all things to the Church Ephes. 1: 22. He is King of all the earth, and He reigneth over the Heathen Psal. 47: 7, 8. All Power in Heathen and in Earth is gi­ven unto Him Mat. 28: 18.

14. He is a King that rideth prosperou­sly Psal. 45: 4. The work He undertaketh doth not misgive in His hand, nothing miscarrieth, or can miscarry, which He undertaketh. He is the happiest sweyer [Page 229] of a scepter, that ever was. His purpo­ses fail not; He is not disappointed of his Projects or Designes; all of them succeed well in His hand. The pleasure of the Lord shall Prosper in His hand. Esai 53: 10.

Secondly, From these Comfortable Pro­positions, let us draw some comfortable Conclusions.

1. The Church and People of God are not an headless, helpless Company, as many take them to be. They have an Head, and a living head, though Strangers and On-lookers do not observe it, nor beleeve it. The world, and the men of the world, look upon them, as a contemptible Compa­ny; yet they have a King reigneing over them, and a King that shall reigne for e­ver and ever. They themselves are oft times perplexed and distressed in minde, when they see not one great Person own­ing them and their Interest, and offering himself to be an head unto them; but if they knew, what anone they had for their Head, Husband and King, they would not be much troubled, though not one great Person in all the earth should owne them and theirCause: So that when all ear­thly Powers forsake them, and withdraw their helping hand, this may comfort them, [Page 230] That there is a standing relation betwixt Christ and them, as is betwixt a King and his Subjects, and this relation neither is, nor can be broken off.

2. Let devils & men do what they can, they shall not be able to destroy and root out the People of God. They may intend to destroy, & to cut them off from being a Nation, that the name of Israel may be no more made mention of; and may make a strong combination for this end, as Psal. 84: vers 4. But this their Interprise is vaine, they will never be able to effectuate what they designe. Seing He is a King, that reigneth on his Throne, He must have a Kingdom and a People, whom He must governe, and over whom He must swey His scepter. So that whoever would resolve to destroy His Kingdom, must first think of making Him no King; take a­way His Kingdom, and take away His Scepter too; Himself must be dethroned, ere He have no Kingdome. Enemies then may attempt great things, and promise to themselves great success; but in end, they will prove themselves to be fooles; for He must reigne for ever and ever, and His Kingdom must be to all Generations. He shall reigne for ever, and of His King­dom [Page 231] there shall be no end. Luk. 1: vers 33. His people then may be at peace, though they know what great things their Ene­mies designe against them, and that their cruelty and rage is such, as nothing but their utter overthrow and destruction will satisfie; seing it is all one, as if they should presume to pull God from His throne. Let the Devil, and his trustee Livetenant, Antichrist, conspire, and use what Machi­nations and bloody Devices they will, to destroy the whole Interest of Christ; He must not want Subjects, He shall not want a Kingdom, so long as Sun and Moon en­dure: Howbeit the people of God may be several times brought very low; yea and almost out of sight, as a Woman fled to the wilderness; yet this exalted King, who is set upon His throne, by an ever­lasting Decree, must have a Kingdom, & shall have a Kingdom, over which to swey His Scepter.

3. Yea Christ's Kingdom must be a coming and a growing Kingdom Luk. 1: vers 32. He must be great, and have the throne of His Father David: Many excel­lent promises have we of this: Micah. 4: 1, 2, 3. But in the last daies, it shall come to passe, that the mountaine of the house of the [Page 232] Lord, shall be established on the tope of the mountains, and it shall be exalted above the hils, and people shall flow unto it, and many Nations shall come—and He shall judge among the people. So Esai. 2: 2, 3, 4. Rev. 11. vers 15. And the seventh Angel sounded, and there were great voices in heaven, saying, the Kingdomes of this world, are become the Kingdomes of our Lord and of His Christ; and He shall reigne for ever & ever. We are taught to pray daily, Let thy Kingdom come. Our Lord shall be great to the ends of the earth Micah. 5: 4.

4. Wherefore, Let Enemies do what they can, His Church shall not get much hurt: For so long as He is in the midst of her, she cannot be moved, though the earth be removed, and though the Moun­tains be carried into the midst of the sea, though the waters thereof roar, and be troubled, though Mountains shake with the swellings thereof. Psal. 46: 5. It is pro­mised Mic. 4: 7. That the Lord shall rei­gne over them, in mount Zion; and what followeth? And thou, ô Toure of the Flock (vers. 8.) the strong hold of the Daughter of Zion, unto thee shall it come, e­ven the first Dominion, the Kingdome shall come to the Daughter of Ierusalem.

5. Though it frequently come to passe, [Page 233] that God's people are brought low, and Enemies get the upper hand; yet Zion's King liveth; and therefore He will As­semble her, that halteth, and will gather her, that is driven out, and her that have been afflicted; and make her that halteth a remnant, & her that was cast off a strong Nation Mica. 4: 6, 7. Because He liveth, His members must live also. Seing the Churches Head is above the water, she cannot drown. Wherefore, upon this ve­ry ground, that Zions King liveth and reigneth, His Church and People, even while low and under the feet of Enemies, may lift up their head in hop, and be sure that their day of redemption draweth neer; and they may conclude with the Church Esai. 33: 22. The Lord is our judge, the Lord is our King: He will save us. Seing He is King, He can command deliverance Psal. 44. 4. and work Salvation Psal. 74: 12. Upon this ground, David inferreth a Delivery and a Victory Psal. 10: v. 16. The Lord is King for ever and ever, the heathen are perish­ed out of his land. Enemies will not be a­ble to stand long in Immanuel's Land. It is His work, as King, to deliver and defend His Subjects; and they may be sure, He [Page 234] will not deny Himself, He will answere [...]is Title and Relation.

6. When His people see, that all their Strength is gone, and that there is none shut up or left, they are ready to con­clude, that all is gone: But what, can­not this King in Zion soon leavy an Army? How easie is it for Him, to speak to dry bones, and make them armed men Ezek. 37. When mention was made of this Ru­ler in Israel, whose goings forth were from of old, and who should stand and feed in the strength of the Lord, in the Majesty of the Name of the Lord His God Micah. 5: 4. It is added, This man shall be the peace, when the Assyrian shall come into our Land, and when he shall trade in our Pa­laces; then shall we raise against him Seven shepherds and eight Principal men, and they shall waste the Land of Assyria with the sword, and the Land of Nimrod, in the entrance there­of. Thus shall He deliver us, from the Assyri­an, when he cometh into our Land, and tread­eth within our borders. And the remnant of Iacob shall be among the Gentils, in the midst of many people, as a Lion among the beasts of the forest, as the young Lion among the Flocks of sheep—Thine hand shall be lift up upon thine Adversaries, and all thine enemies shall [Page 235] be cut off vers. 5, 6, 7, 8, 9. When His peo­ple are brought very low, so that, in all probability, they shall not be able to raise up themselves; then this King can help the business, He can raise up an invinci­ble army, out of lame sick souldiers. He can make Ierusalem a cup of trembling, and a burdensome stone; for all people Zech. 12: 2, 3. He can make the Governours of Iudah like on hearth of fire among the wood, and like a toarch of fire in a sheaf, and they shall devoure all the people round about, on the right hand & on the left ver. 5. He can make Him, that is feeble among them, like David, and the house of David, as God, as an Angel of the Lord be­fore them v. 8. Out of Him cometh the corner, out of Him cometh the nail, out of him the bat­tel bow—and He can make them to be as mighty men, which tread down, as the mire of the street, in the battel; and He can streng­then the house of Iudah. Zech 10: 4, 5, 6. He can bend Iudah for himself, and fill the bow with Ephraim, & raise up Zions sones against their Enemies Zech. 9: 13: He can make poor worm Iacob, a new sharp threshing Instru­ment having teeth; and say to them, thou shalt thresh the mountains; and beat them small, and shall make the hils as chaff &c. Esai. 41: 14, 15.

[Page 236] 7. This Consideration speaketh dread and terrour unto Enemies; for He is a King, that is terrible to the Kings of the earth. He maketh the Earth, and the heavens to tremble, the hils melt and quake before him; & what then can weak man do? What will they be, in the hands of the Almighty, who shaketh Nations? The Lord reigneth, Let the earth tremble, He sitteth between the Cherubims, Let the earth be moved Psal. 99: 1. At the wrath of this everlasting King, the earth shall tremble; and the Nations shall not be able to abide his Indignation Ier. 10: 10. Where then shall His Enemies stand, in the day of His Indignation? We are oft afraid of the terrour of Enemies, but saw we Him, who is our King, we would see, that our Enemies had more cause to be afraid of Him, who is clothed with Majestie: there goeth a smoak out of his nostrils, and fire out of His mouth devoureth and coals are kindled by it Psal. 18: vers. 8. Read what follow­eth.

8. When we are thinking on the Wit, Skil and Activity, of the Adversaries, let us call to mind, that our King is in­finitly beyond them, He searcheth the heart and tryeth the reines; He knoweth [Page 237] the thoughts afar off: He is privie to all the motions of Adversaries; He knoweth when they march, and when and where they halt Esai. 10: 28, 29. See what is said of our King Esai. 11: 2, 3. The Spirit of the Lord shall rest upon him, the Spirit of Wisdom & Understanding, the Spirit of Coun­sel and Might, the Spirit of Knowledge, and of the Fear of the Lord; and shall make him of quick understanding, in the fear of the Lord. Though the Adversaries should soon out-wit us; yet they will not be able to out-wit Him, who is our King; for the treasures of Wisdom and Knowledge are in Him: So that it is an easie business for Him, to countermine all their Plots and Machinations. He hath formed all their hearts, and so He knoweth what is in their hearts. Nothing can be hid from Him, His very eye-lids try the Children of Men Psal. 11: 4. Wherefore, when we are at a non-plus, and know not what to do, this may comfort us, and compose our Spirits, our King knoweth very well, how to carry on his own Contrivances, & glorious Projects: So that when we are blinde, we are to look to Him, who know­eth what to do, when we know not what to do; and let Him alone with His own work.

[Page 238] 9. It is sad, when the Children of God are wronged, and cannot get faire Justice: wickedness is to be seen in the place of judgment, and iniquity in the place of righteousness Eccles. 3: v. 16. judgment is turned away backward, and Justice stand­eth afar off, for truth is fallen in the streat, and equity cannot enter; yea truth faileth, and he that departeth from evil maketh himself a prey Esai. 59: v. 14, 15. But here is comfort against this, that Zi­ons King reigneth, who is just, and a King that reigneth in righteousness. He shall not judge after the sight of his eyes, neither re­prove after the hearing of his eares, but with righteousness shall He judge the poor, and re­prove with equity, for the meek of the earth—and righteousness shall be the girdle of His loines, and faithfulness the girdle of His reines Esai. 11: 3, 4, 5. His people then need not fear, seing there is Justice to be had at His bar.

10. The Children of God are much fainted and discouraged, when second meanes are out of sight, they see not hors­es, nor horsmen, to appear in the fields for them; but a right sight of this Truth would prove helpful and encouraging in this case: Did they but by faith see, that [Page 239] Zions King were reigning on His Throne, and actually sweying His Scepter, they would easily conclude, that all would be well; for this King would either work without meanes (as sometime He doth) or creat meanes for His own use: A wight man (we say) never wanted weapons; and shall our King be straitned for want of meanes? Could Sampson, without either Sword or Spear, only with what came next to his hand, the Jaw-bone of an asse, slay so many? And need we fear, that our King shall want Instruments, when He mindeth to work by Instruments? Omni­potency cannot want hands: Any of all the Creatures is sufficient in His hand; with vermine He made an end of proud Herod. If He but speak the word, He will there­with command deliverance: So that we need not fear, though the fig tree should not blossome, and though we should see nothing but dry bones, and dry bones scattered about the graves mouth, so long as this King liveth and reigneth, unto whom belong the shields of the Earth, Ps. 47: v. last.

11. The Lords reigning in Zion may assure us, that there are great and rich off­fallings to be had. Courtiers fear not want, [Page 240] so long as the King possesseth His Throne, yea they dar adventure to take on Luck's head (as we say) and why may not the Lords people also rejoice on Lucks head, seing their King shall never be dethroned? It is said Esai. 32: vers. 1. that a King shall reigne in righteousness. And what is to fol­low thereupon? See vers. 2, 3. And a man shall be as an hiding place from the winde, and a covert from the Tempest, as Rivers of water, in a dry place, as the shadow of a great rock in a weary land, and the eyes of them that see shall not be dim, and the eares of them that hear shall hearken.

12. This Consideration may fill the souls of his People with Joy and Consola­tion, however matters go with them, were they never so low, were Enemies never so high, were the case of the people of God never so desperat like: That Zions King liveth and reigneth, is the most en­couraging newes, that can be, The Lord reigneth, let the earth rejoice, and let the mul­titude of the Isles be glade thereat Psal. 97: 1. There is Joy and gladness here sowen for all the upright in heart. Is not the Lord in Zion? Is not her King in her? Said Ieremie Chap. 8: 19. It is a shame, that Beleevers should any way carry themselves [Page 241] so as On-lookers might have ground to think, that Zions King were not in her, or that they themselves did not beleeve, that Zions King indeed were reigning.

CONSIDERATION XVIII. The time of Affliction is but short.

IT is an ordinary thing for people, under Affliction, to be putting moe hours in their day, than twentie foure; to be mul­tiplying their yeers, and accounting their moneths Yeers, their weeks Moneths, and their houres Dayes; and to be cry­ing out, Oh will this life never have an end? How long, how long, will this Cup be holden to my head? When shall the day dawn, when God shall loose this Yoke from off my neck? The Har­vest is past, and the Summer is ended, and we are not saved, Ier. 8: vers. 20. Will not this year put an end to our trouble? How long shall the rod of the wicked rest upon the lot of the righteous? [Page 242] How long will God lengthen-out this sad trial? These speaches, and the like, are but too frequent in their mouth; and their thoughts are too oft upon this Subject: and thus eternizing their sad lot, in their mindes, or fool­ishly imagining, it will not have an end, in hast, they multiply their own Sor­row; whereas did they calculat by the Scripture-account, they would see the time shorter, than they now imagine it to be. Now to help them, as to his, We shall 1. Shew what is the Scrip­ture account of the time of Affliction. 2. Answere what can be objected to the contrary. 3. Show how this Conside­ration may and should be improven to ad­vantage.

As to the First, The Scriptures give us this account of the matter.

1. That it will not be for ever 1 King. 11. v. 39. And I will for this afflict the Seed of Da­vid, but not for ever. Though for their ini­quities He resolved to punish and afflict the Seed of David; yet it will not be for ever: And what is here spoken of David's Seed, will, in some respect, agree to the Church and People of God, in all ages. Ay, and there may be here a Meiosis, [Page 243] a Figure, whereby much more is import­ed, than the words signifie; and this not for ever, is as much as, for a short time. It must then be the language of unbeleef to say, that God will cast off for ever, and that He will be favourable no more; for His strokes upon the Godly are not of that nature: He may afflict for a time, but not for ever.

2. The Scripture telleth us, that these dayes will be shortened, Matth. 20: 22. And except those dayes should be shortened, no flesh should be saved; but for the Elects sake, those dayes shall be shortened. Christ is speaking there of sore and sharp Tribulation, that was to come upon the Land; and for the comfort of the Elect, He saith, that those dayes of Affliction and Tribulation should not long continue, but should be shortened for their sake: And this will hold good, in all Ages, the Lord being as careful of His Elect now, as then, and His Elect being as ready to fainte, through long Affliction now, as formerly: There­fore the ground of this promise continue­ing, we must not say, that the promise it self is out of date: To say then, that Affliction shall never have an end, is [Page 244] upon the matter, to annul this Pro­mise.

3. We finde the Scripture saying, That Affliction, or the rod of the wicked, should not rest upon the Lot of the righteous, lest the righteous put forth their hands unto iniquity, Psal. 125: v. 3. This promise containeth likewise, in the bosome of it, a ground of assurance, that it is not expired; for as long, as the righteous are in hazard of put­ting forth their hands unto iniquity, be­cause of the continuance of the trouble; we may eye this promise, that the rod of the wicked shall not rest upon their lot; & this ground will alwayes endure; and so the promise, bearing this Ground and Reason in its bosome, will continue like­wise in force. We must not then say, that Afflictions on the Godly shall never have an end, unless we would withall de­stroy this promise. Therefore we may conclude, that the People of the Lord shall not be the rest of the burden of the Word of the Lord; as it is said of Damascus Zech. 9: 1.

4. We are also told in Scripture, That the Heaviness of Affliction is but for a Season, 1 Pet. 1: 6. wherein ye greatly rejoice, though now for a Season (if need be) ye are in heaviness, [Page 245] through manifold temptations. The word rendered for a Season, in the original, sig­nifieth a little present now; to show that this Season is but short; a present now, with­out any considerable duration. If this were beleeved, we could not be crying-out, as we are too ready to do, Oh, will those dayes never be at an end? we would see that the little inconsiderable present now, or point of time, would quickly be over. See Revel. 6: 11.

5. The Scripture tels us of a little while, Heb. 10: 37. for yet a little while, and He that shall come will come &c. The expression is mostemphatick in the Original, & cannot well be rendered to the full; as if he had said, yet a little, how little, how little? As if it could not be expressed, how little the time was to be. This little while, or ap­pointed time (as it is called Habb. 2: .3 will soon be over.

6. The Scripture pointeth it out to be a very little while Esai. 10: 25. for yet a very little while, and the Indignation shall cease &c. In the Original there are two words, both of them signifying a little time, or a very little time; and so it is as much as if he had said. a very little little time. Sure that time cannot be long, which is so short, that the short­ness [Page 246] of it cannot be expressed. Is it not then strange, that when the Spirit of the Lord cannot (to speak so) get words to express the shortness of the duration of their trouble, they on the contrary cannot get words sufficiently to express their sense of the length of the time?

7. We finde it called by a definite num­ber Ten dayes, Revel. 2: 10.—And ye shall have tribulation ten dayes; Whereby the shortness of the duration of that tribu­lation is expressed; not that the trouble was to continue just ten dayes; but to signifie that it was not to continue long, but a short inconsiderable time, which the Lord had determined and limited punctually to a day. Tribulation will not last alwayes, Ten dayes will put a period to it.

8. If this be too long, we have it ex­pressed as yet much shorter; even a night, which is no long time Psal. 30: 5.—Weeping may endure for a night, &c. The dark disconsolat weeping time will not endure long, the few houres of a night will put an end to it: It is but a night, and a night, that hath the dawning of a day following it. We should be ashamed then, to think, or say, that our Trouble and Af­fliction will alwayes last; we never saw a [Page 247] night yet, but it had a morning of a new day following it.

9. If this should yet seem too long, we have it denominated from a shorter time, as an hour Revel. 3: 10. there is mention made of an hour of temptation, that was to come on all the earth. Our Lord; sure, would hereby confute our errour of con­strueing the time to be too long, when He doth of purpose mention such short measures of time. An hour will soon be at an end, the few minuts thereof will swiftly post away.

10. Nay, if this should seem too long, we have it expressed by a shorter duration viz. of a moment, Ps. 30: 5. for his anger endureth but a moment. And what can be shorter, than a moment? Is there any measure of time shorter, than a moment? And yet by this is the duration of the Anger of God against His Children, in afflicting of them, expressed. Why then should we account that an age, which the Lord call­eth but a moment? So Esai. 54: 8. In a little wrath I hid my face from thee, for a mo­ment. The word rendered moment signifieth cutting or dividing, and so importeth the shortest cutting or division of time. The Apostle speaketh thus of it also [Page 248] 2 Cor. 4: 17. Our light Affliction, which is b [...]t for a moment. The Apostles expression is singular, there is a lightness of Affliction, and that lightness is but a momentany light­ness; Now weightiness or lightness is not measured by time; yet the Apostle, in a most emphatick manner doth so here, to shew us, that all the weight of the Affliction (in comparison of the glory, that is coming) is meer lightness; or is so light, that it cannot be measured with the least of weights; and therefore he saith, it is but a momentany thing, like a feather falling on a mans hand and immediatly blown a­way againe. It can be nothing then, but shameless unbeleef, that saith the time is long.

11. Nay, which is yet more; as if this duration were yet too long, it is expressed by a little moment Esai. 26: vers. 20. As if it were a little part of the least division of time, if there be any moment less then ano­ther, that is the right name of the durati­on of the Troubles and Afflictions of His People. So Esai. 54 vers. 7. It is called a small moment. And can we imagine how it can be less? If the People of God had the measuring of the time of their trouble, in their own hand, could they give it any shorter duration, than this? Could they [Page 249] imagine a shorter? When the Spirit of the Lord expresseth it thus, We should be asha­med to think it too long.

But it will be objected (and this is the Second thing I am to speak to) That the Lords ordinary dispensation with His peo­ple in all ages seemeth to contradict this, for ordinarily, if not alwayes, we see, that the Afflictions of His People are of long continuance: did not Israel wander Fourty Yeers in the Wilderness? After they came into Canaan, did they not serve the King of Mesopotamia Eight yeers Iudg. 3: 8. and the King of Moab Eighteen vers. 14. and the King of Canaan Twenty Yeers Iudg. 4: 3. & the King of Midian Seven Yeers Iudg. 6: vers. 1? Were they not captives in Babylon Seventy Yeers? not to mention their being now Non-churched above sixteen hundreth Yeers? How then can this time be called and accounted so short?

For clearing of this, we shall propose these few things following to Considera­tion,

1. The time of the Affliction of His peo­ple may be accounted short, in regaird of the great and manifold effects, which God is to bring about by the same, a through Consideration of which would make us say, (if we judged according to our usual man­ner) [Page 250] that the Afflictions must of necessity continue a long time, to the end those great and noble effects may be produced there­by. Would we consider, how much Dross and Corruption in His own people remain­eth to be purged away, as Pride, Carnality, Inordinat Self-love, and Love of Pleasures, Riches, Honours, Ease &c. Carnal-Se­curity, Passion, Self-conceite, Formality, Hypocrisie &c. we would see a necessity for the Crosses lying-on for a long time, in order to the purging of these away; As also would we consider how much Hypocrisie, Hollow-heartedness there is to discover; how many false Friends to Christ and His Interest, there are to be made known, we could not but think, that of necessity, in order to the effectuating of this discovery, a long time of trouble and trials were requi­site. As likewise, if we called to minde, how many things His people are to learne thereby. Considering I say, those and such like noble Effects, which the great Master of Work is to effectuate and pro­duce by the Affliction; And how they would seem to call for the continuance of the same for a considerable time, And withall how notwithstanding the Lord pre­vents the thoughts of many, and maketh a short work; and doth that in a few [Page 251] Moneths or Dayes, which we could have thought should have called for many Yeers. When then the Lord maketh such a quick dispatch of such a great Business, we may well say, that the time is short, and that many Years are but a very short time.

2 The time of Afflictions may be ac­counted short, considering what our Sins and Provocations call for at His hand. When in righteousness the Lord might keep us under the rod all our dayes, and multi­ply Afflictions upon us, to our very dying day, Ten or Twenty Years Captivity should seem a very short time, a few Years Impri­sonment would seem nothing to a man, who had been condemned to perpetual Impri­sonment: To another possibly, who got no such Sentence, a few Moneths Impri­sonment would seem longer, than many Years to him, because he expected no less, than perpetual Imprisonment. So, were we considering, that in regaird of our de­servings, the time of Afflictions might justly be continued to the end of our dayes, a few Years or Moneths would appear to be no considerable time. Wherefore in respect of our deservings, a long time of Affliction is but a short time; because the longest is nothing to what we have deserv­ed.

[Page 252] 3. They may be accounted short, in re­spect of the dayes of Prosperity, which they have had sometimes in the world The Lord doth not alwayes chide, He will not cast off for ever, but though he cause griefe, yet will He have compassion, according to the multitude of His tender Mercies Lam. 3: vers. 32. and so He sendeth Prosperity, which lasteth longer, than their Adver­sitie did; as we see Iudg. 3: vers. 11. after Eight Years bondage, they had rest Fourtie Years: And vers. 30. after Eighteen Years trouble, they had rest Fourscore Years So Chap. 5: vers. last. after twenty Years bon­dage, they had rest Fourty Years. Thus the Lord sometimes sendeth such a length of Prosperity, that the dayes of Adversity are forgotten, as if they had been few and in­considerable.

4. The time of Affliction may be ac­counted short, considering how that often­times, for as long as the delivery seemeth to be a coming, yet, when it cometh, His People are surprized therewith, their expe­ctation is prevented; they imagined, in their own apprehensions, a longer duration of the trouble, so that mercy preventeth them, when it cometh; and this maketh the by­past time of their Affliction seem short. Though the People of God had been a con­derable [Page 253] time in bondage, and under the feet of Adversaries; yet it appeared unto them, but (as it were) as the time betwixt seed time and harvest Psal. 126: vers. 5, 6. after God had wonderfully delivered them out of Captivity and Bondage, they draw this Conclusion from this rare Act of Gods Pro­vidence about them. They that sow in tears shall reap in Ioy, and he that goeth forth and weepeth having precious seed, shall doubtless come againe with rejoiceing, bringing His sheaves with him. Whereby is imported that Gods People, abiding by the Lord, though they should meet with Affliction, in their Duty, and be made to weep sore, be rea­son thereof; yet the time of delivery should come, like an Harvest with fruit, recom­pensing all their toile and tears: and so, they summed up all their Seventy Years into less than Seven Moneths. And how came it to passe, that the time seemed so short? That Psalm pointeth this forth, as one Reason hereof, Vers. 1: When the Lord turned againe the Captivity of Zion, we were like men that dream. They were surprized with the mercy, for they did not look for it; but thought their exiled Condition should have continu­ed longer, because they saw no appearance or probability of a returne. So that in re­gaird of what the People of God themselves [Page 154] may imagine, the time of the Affliction may be short.

5. It may likewise be accounted short and inconsiderable, in regaird of the won­derful and extraordinary goodness of God, that appeareth in the delivery; when it cometh, it may be attended with such sig­nal and notable Mercies, which so fill their souls with amazement and satisfaction, that the length of the time of their Affliction disappeareth and evanisheth; and, as if it had been nothing, it is presently forgotten. So in that forecited Psal. 126: vers. 2. The delivery is accounted signal and wonderfully remarkable, such as filled their mouth with laughter, and their tongue with singing. It was such a notable delivery, accompanied with so many rare Passages, and carrying in the bosome of it so many rare demonstrations of Gods Power, Tenderness, Faithful­ness, Constancy and loving Kindness, that they could not but be filled with admiration thereat, and have their tongues loosed to sing his praises: Yea they took notice of this circumstance, which increased the ad­mirablness of the delivery, that even Strangers and Heathens were made to say, that God had done great things or the poor Jewes; and they themselves, being no less convinced hereof, could not but subscribe [Page 255] to the truth thereof, and (as it were) take the word out of their mouth, and say v. 3. The Lord had done great things for us, whereof we are glade. Now this being so remarkable a delivery, the first sight and apprehension of it did so fill their soul with Joy and Ad­miration, that the long Seventy Years Bon­dage seemed to them, but as the paines and labour of a few Moneths, in expectation of a good harvest, after the seed was sowen: as the long paines of a women travelling in Child-birth are forgotten, when she hath brought forth a Man-Child. In respect therefore of the delivery, so signal as to its Ingredients, Attendants and Circum­stances, the time of Affliction may appear as nothing.

6. This time of Affliction may appear to be short, in respect of the Comfort and Support, which the Lord may bestow upon them in the Affliction: His Presence and Company may so sweeten the Lot, that the time may (as it were) steal away, and scarce be observed: what is a whole Years Affliction, when God is pleased to shine in love upon the soul dureing that time? Good Company will make the Journay seem short, and the way good, which other­wayes would be tedious. Now the Lord is pleased sometimes so to manifest Him­self, [Page 256] as to fill His People with Joy, and this so sweetneth the trouble, and cutteth the time short, that many Years seem but a few dayes.

7. The time may be accounted short, in respect of the rich recompence of reward, that is coming. If we should lay this in the ballance with an hundred Years Bondage and Affliction, what would all these Years of trouble seem to be, but as the trouble of a moment, when it is past? Therefore, when Paul taketh a view of the exceeding and eternal weight of Glory, which was coming, all the Afflictions in this earth ap­peared as nothing in his eyes; the transcen­dent Glory & incomprehensible Excellency of the one, eateth away the duration of the other to a thing of nothing 2 Cor. 4: ver. 17. It is with the Beleever, in this case, as it was with Iaeob, when he was serving for Rachel, Seven Years enduring of the cold frost by night, and the heat by day, seemed unto him but as a few dayes, For the love he had to her Gen. 29: vers. 20. The thoughts of the rich and upmaking reward, that faithful Sufferers have to look-for, will cause a long time of sad Affliction seem short.

8. The time of Affliction is so short, that it is as nothing, in comparison of Eternity: [Page 257] the exceeding and eternal weight of Glory will make the Afflictions light & momenta­ny. What is the whole of time unto Eternity? Is there any comparison betwixt what is fi­nite, & what is Infinite? Seing then the whole of time is not as a moment of time to all eternity; what can the longest duration of Affliction be, but as an inconsiderable part of that inconsiderable whole? VVhat do those, who are up before the Throne, think of the many Years of their Trouble and Persecution here below? Are they, think we, calculating it by Years or by Dayes, or by Houres? Oh no, all of it is, with them, comprized within the Circle of a small in­considerable point.

These and the like particulars being duely pondered and considered, it will appear, how the longest time of Affliction, that we can have here, is but short & inconsiderable: And it is our not weighing and laying of these things to heart, which maketh our trouble seem so long.

Thirdly, VVe come now to speak of the Christian and Edifying Improvement of this Consideration: which is by fixing it in our heart, as a sure truth, that the time of Affliction is indeed but short. And had we the faith hereof rooted in our souls, we would be in case to carry Christianly under [Page 258] Afflictions: For the faith hereof would produce several sweet and useful Effects, in our hearts, seasonable and profitable for such a time: Such as these following.

2. The fixed apprehension of this, that the time of trouble is but short, would for­tifie the Soul of a Beleever against the false suggestions of the Devil, which he maketh much use of at that time, to disquiet their hearts, and make their lives bitter. He will laboure to perswade them, that God looketh on them as Enemies, otherwise He would not continue their heavy Afflicti­on so long; and thus tempt them to que­stion their Interest in God. But the faith of this truth would enable the Beleever to an­swere this Objection, and to repel this Temptation, by saying, His anger is but for a moment, His face will not alwayes be hid; this blast will go over; and therefore I have no cause to call my Interest in question, up­on this account.

2. The fixed faith of this would keep the Beleever from questioning the promises, upon the account, that the Lords Dispensa­tions did seem to threaten a long lasting trou­ble; and a sad life of Affliction for a long time. Temptation, it is true, will then say, God hath forgotten to be gracious, He will be favourable no more, His faith­fulness [Page 259] faileth for ever. But the Soul, be­leeving this Conclusion, will say, what a poor insignificant ground is that for me, whereupon to call the faithfulness of God in question? If the trouble were lengthened out [...]et longer, all the time is but short, it will soon have an end.

3. The faith of this will contribute much to hold up Hop's Head. When the afflicted Person, through the Power of Temptation, is made to cry-out, O! This Trouble will never have an end, this perplexity and ex­ercise is but growing; and what shall I do? Then hope beginneth to fail, and when hop faileth, the soul sincketh: But now, when this Consideration is seriously thought upon, and the soul is made to say, all the time of Affliction, which his Children meet with here, is but short, it will not al­wayes last, it is but for a moment, yea and for a very short moment; then hop is made to lift up its head; for the man will be ashamed to quite his hop, and despond, who know­eth that the storme will quickly be over, and be but like a may-shoure.

4. The Faith of this will help unto the exercise of Patience: when we look upon the trouble, as that which will not end, or must be of long continuance, our courage departeth, our spirits fail, and we storme and [Page 260] grow Impatient. But when we by faith look thorow the thick and black side of the dis­pensation, and see the end of the calamity nigh at hand, the moment posting away, how sweetly will we lay our necks under the yoke, and set our faces against the storme, and hold on our Journay? How patiently will we bear the Indignation of the Lord, when we know, that it will be over within a moment? We will be ashamed to quarrel, or complaine, when we know, that a period shall quickly be put thereunto. The Apostle told the Hebrewes Heb. 10: 36. that they had need of patience: And to encou­rage them unto Patience, he tels them, that within a little while, yea a very little while. He that should come, would come, and would not tarry vers. 37.

5 The faith of this will help unto Con­stancy and Stedfastness. When we once con­ceive and apprehend, that our trouble shall be of long endurance, we grow weak, and unable to stand out against temptations; and are ready to say, because this storme will not soon blow over, it is best to row to a lee shore, and comply with the sinful courses of the time: Whereas did we see and beleeve, that the storme would not en­dure long, but be quickly gone, we would be encouraged to ride it out, and enabled [Page 261] to withstand temptations unto a sideing with the workers of Iniquity.

6. It would help also unto Christian cheer­fulness under the Crosse; when we know that it will be but a blast, soon over and gone, our Countenance will not fall, nor our cou­rage fail: but when we represent the trou­ble to ourselves, as of long continuance, and we beginne to doubt if ever it shall have an end, then we become discouraged, and our countenances are cast down, and we appear no more couragious and cheerful: How do our hearts faint, and our hands fail us? The Consideration of the short and momentany Affliction keeped-up Pauls heart, and made him say, For this cause we fainte not 2 Cor. 4: 16, 17.

7. The faith of this would free us from many feares, that ordinarily attend such a Condition; we are, while under Affliction, saying, what if this or that fall out? But the faith of this would hush these troublesome feares and questions to the door. The Tri­bulation being but to continue ten dayes, we would fear none of these things Revelat. 2: v. 10.

CONSIDERATION. XIX. Remember Peter's fall Mat. 26. vers 33, 34, 35.

IN a time of trials and temptations, as it is of advantage to be calling to minde, and presenting to ourselves the Christian, and commendable Carriage of such, as have been helped of the Lord, to witness a good Confession for Him, and for His Cause and Interest, before men; to the end we may thereby be encouraged to follow their ex­ample, and to adventure on the Promises with them, and not to fear the faces of men, in Christ's Cause; so it may be of use for us also, to present before our eyes, and to take notice of the faintings of others, in the day of Trial, that thereby we may learn, to walk in fear, and not to trust to ourselves, or to any thing within us; and to watch, lest we enter into temptation, when we are not in case to wrestle against it.

We have here before us a sad and an a­larming Instance viz. the foule fall of an E­minent man, in the houre of Temptation, [Page 263] which may be Improven to advantage.

After Christ and His Disciples had been supping together, at that Instituted Feast, He tels them some sad and wakening newes vers. 31, 32. to Teach us (1.) That we are never more ready to grow secure, and to think that our mountain stands so strong, that it shall never be moved, than when we have had greatest Enjoyments of and Com­munications from the Lord, and nighest Access unto him. (2.) That there is never less cause of security, than at that time; for the higher we have come in our attain­ments, the Devil is the nigher with his storme. (3) That we should never be se­cure; but even, when we win neerest God, we should resolve upon and prepare for new assaults, and temptations. But withal it is remarkable, that the Lord delayed the sig­nification of the sad things, that were to fall out, until the feast was ended, and they had sung a hymne; knowing that they would then be best in case to bear the sad re­port; and not loving to marre their mirth, at that feast of Love.

Though Christ had told them, that they should all be offended because of Him, that night; yet Peter, out of a piece of manly courage (as would appear) promising too much upon his own head, would not be­leeve; [Page 264] but would rather make his Master a false Prophet, than suspect his own weak­ness: Therefore Christ tels him, that he should be more offended, than any of the rest; and that he should deny Him thrice, ere the next morning came vers. 34 But all this would not lay the high conceite, that Pet [...]r had of himself; for he resolved rather to die, than do that; and this he avowed openly, little knowing this own strength.

In this carriage, and in these Answers of Peter, there are some things good, and some things bad; and the noticeing of both may be of use to us. As for such things, as are good here, and may yeeld us some Instruction, we shall mention these three.

First, It was good, that Peter was con­vinced, & did acknowledge, that it was his duty, and the duty of all Christ's Disciples, to avow their Master, and not to be offend­ed in Him, whatever came. And this is an undeniable truth, That upon all hazards, Christ should be owned and avowed by all, that would not have Him to be ashamed of them one day? And yet how little is this beleeved & beleevingly practised?

Secondly, It was good, that he was con­vinced, and that he confessed, that it was his duty, though all the rest should have [Page 265] left alone, yet notwithstanding to owne and avow his Master, and not deny him: For Christ and His truth and cause is worthy to be owned and avowed, how small so ever our encouragment from others be: And as we should not follow a multitude to do e­vil; so neither will the defection of many justifie our defection, and lessen our fault, if we depart from the faith.

Thirdly, It was good, that he saw, and acknowledged, that he was obliged to owne his Master, and stand at his back, be the hazard never so great; and that the very fear of death, should not cause him deny his Master. Thou [...]h (saith he) I should die with thee, yet will I not deny thee. And indeed all, that would be faithful Disciples to Christ, must not think their life dear to the death for Him; but must be dead to life and all that is dear to them.

But that which we would chiefly here take notice of is, that which was amisse in him; and which will ground some sad Truths for our use; As

First, He had too great a conceite of him­self; and thought too much of what he had, & of what he was Hence obs. That Chri­stians are too ready to be puft up with thoughts of themselves; and are in hazard [Page 266] to be carryed away with this evil of self con­ceite, and vaine thoughts of their owne worth and excellency. And this ariseth from these evils.

1. Unmortified Corruption, This is al­wayes working against God, one way or other; and is as ready to work this way, as any other way.

2. Little self searching, and self exami­nation, whereby we become strangers to the evil of our hearts, and know not what enemies are lurking there, and what wic­kedness aboundeth; and when we know not what is within, it is little wonder we be readily puft up with swelling thoughts of vanity.

3. Little real acquaintance with the trea­chery, deceitfulness and double dealing of our false hearts: If we saw that, and saw its activity for evil, we would see more cause of humiliation, than of pride and self conceite.

4. Little mindeing & considering aright the failings and falls of others, who seem­ed to be as fast at the root, as we: If we thought upon this, we might have cause to feare, that we should also not be able to ride out a storme.

5. Trusting too much unto our own [Page 267] present good disposition and frame, as if this would alwayes continue with us, and we needed to feare no change.

6. Trusting too much to our Resoluti­ons, Purposes and earnest Engagments, considering little the treachery and de­ceitfulness of the heart, nor remembering our own Changeableness and Unconstan­cy, and that our good fits may be soon off us.

7. Little considering how we must de­pend on the Lord & His Influencing grace, for through-bearing in all our duties; and how we can do nothing without Him, and His supplies of grace and strength.

This should be a warning to us to guaird a­gainst this evil of pride and self conceite: and to study more humility of minde; know­ing better what we are, and where our strength lyeth, that we may promise less u­pon our own head, and undertake noth ing in our own strength. And it should teach us to mourne over this body of death, and to guaird against its riseings & motions, and to strive against it, in all its appearances and actings.

Secondly, The foretold defection and fainting of all the rest of the Disciples mak­eth not him the more afrayed; but for all [Page 268] that he keepeth fast his high and presumptu­ous thoughts of himself. Which tels us, that there is such an evil among good Per­sons, as not to suspect themselves, and fear their fall, notwithstanding of the sup­posed and foreseen fals and failings of o­thers. And this floweth from the same e­vil root of pride, and self confidence. We remember not that the same evil heart of Unbeliefe, Unconstancy, Treachery and Backsliding, that is in others, remaineth in us.

Whence we should learne to bewar of this evil, and to know our hearts better, and suspect the evil of them more. Let us not think of ourselves more highly than we ought Rom 12: 3 but Let him that standeth take heed lest he fall 1 Cor. 10: 12. And let the exam­ples of others put us to watchfulness & fear, lest we fall after the same example of unbe­leefe. Heb 4: 11.

Thirdly, He would not fear, though Christ told him, and that with a doubled asseveration, verily, Verily that himself in par­ticular, as well as the rest, should deny him. Whence we see, how [...]ard it is to lie open to Convictions of our own weakness, & readiness to decline in an evil day. And this floweth from the same evils of Pride, [Page 269] Self-confidence, & Ignorance of our hearts and wayes.

This should teach us to observe and no­tice the strength and activity of this piece of Corruption, which yet remaineth in the best: And to hate and strive against this evil and proud humore: As also to be jea­lous of ourselves, and to lye open to Con­victions from the Word, and be ready to take warnings, and to tremble before the Lord, and at his Word.

Beside these things that were good, and that were bad in Peter. We may consider this Prediction of Christ's, and the inter­tainment that Peter gave it, whereof we have heard, with the event, and other cir­cumstances here recorded, and thence finde some matter of Instruction.

1. Then, we may observe. That a Person may be convinced of his duty to stand by Christ and his Cause and Interest, in a day of trial, and yet deny Him, when it com­eth to the point of tryal. Peter's Conviction of his duty to owne Christ, come what could come, did not keep him from a foule fall, in the hour of temptation: And the rea­son is manifest, for (1.) Convictions may evanish, or lose their force & edge: Light may grow dark, truths become question­ed; [Page 270] or (2.) suppose Convictions should remaine in their force; yet it is only fresh supplies of Influences of grace, & strength, that will cause the man stand, without which he may be carried over the belly of Light, Conscience and all Convinctions, in a day of temptation.

Hence we see Light and Convictions are not enough to keep us sted fast, in a day of tryal; we must look-out for something more, and not lean to that which will not carry us thorow, more than it did Peter.

2. A Person may be throughly convinc­ed, that he should stand by Christ and his Cause and Interest, though the defection were never so great, yea though he should be left in that quarrel alone; and yet deny Christ and his Truth, in a day of tryal: Pe­ter was convinced, that he should not deny Christ, though all others should do it; and yet fell foully. And the grounds of this are the same, with the grounds of the former truth: Deep Convictions are one gift, and stability in a day of tryal is a distinct gift. Light is one thing, but grace to fol­low that light, is another thing.

Wherefore the deeper our Convictions be, we ought the rather to feare the more, [Page 271] and depend the more by faith on Christ for actual Assistance, Influence and Grace to follow Convictions, and abide by Duty, in the day of tryal.

3. Clear, Plaine, Peremptour and Par­ticular Warnings, will not be enough to keep us sted fast in an evil day: Peter had such here, and yet he fell in the day of tempta­tion: And the reason is because (1.) These warnings may weare away, and be for­gotten, And (2.) Pride and Corrup­tion may so puff up, that all these shall not once pick upon the man: And so he may forget himself, and take little notice of them

The consideration of which should teach us to be Jealous of our heart, to keep hum­ble, and feare alwayes; and to improve warnings, to a stirring of ourselves up to Di­ligence, Watchfulness, Acting of faith upon Christ, and Living nigh to Him.

4. A present good frame and disposition, or a fit of warmness and affection to Christ, will not be enough to secure us from a fall, in the day of tryal. As we see here in Peter; He seemed to be in a very good frame, at present, and full of affection, when he would rather die than deny his Master; & yet when the temptation came, he yeeld­ed The reasons are (1.) Such frames and [Page 272] fits do not usually stay, nor leave any deep impression on the heart. (2.) Grace actu­ated, & blown upon one way, will not be sufficient to make grace lively another way, or for other work; but the habite must have new Influences for every new work: For (3.) without Christ we can do nothing: All our strength is in Him; in Him we must move, as well as live; and He must work in us both to will and to do, of his own good pleasure.

This should learne us, not to think much of any present fit of tenderness, or flash of affection; for that may soon wear off; nor think that that will be sufficient to carry us thorow new straits and difficulties. It were better to be learning & practiseing the way of faith, and of dependance upon Christ, that we may be strong in Him, and in the power of His might Ephes. 6: 10. That we may live in Him, and bring forth fruit in Him. Diffidence of our selves, and of any thing we have, even when we are at the best, would be more suitable and useful for us, than building too much upon such slen­der and slippery grounds: And the consci­ousness of our own Unconstancy, and Insta­bility should make us live closer to Christ.

5. Strong Purposes and Resolutions to stand fast, in a day of tryal, will not keep [Page 273] us from reeling and staggering in a stormy day: Peter had brave Purposes and stout Resolutions; yet he fell notwithstanding, in the hour of temptation. And the reason is because: (1.) These Purposes and Re­solutions are oft ill founded with us; we ground them too oft upon something with­in ourselves, on our Partes and Abilities, our Light and Knowledge, and upon our Grace and Receivings from God, or upon former thorow-bearings, and the like; which may prove but a sandy foundation. (2.) The heart is deceitful above all things, and des­peratly wicked; and so may faile us, in a day of strait and difficulty. (3) These purposes may soon be forgotten and laid by.

Which should learne us, not to deceive ourselves with those specious and promise­ing flourishes of Purposes and Resolutions, even when they are real, and without the re­proachings of our heart; for these are not strong enough to carry us thorow a sad storme, that may come.

6. A Person may resolve on death, in a­vowing Christ, and yet not stand out against a smaller temptation: Peter resolved to die, rather than deny his Master, and yet the word of a Damsel made him deny Christ. And that because (1.) Presupposed hazard [Page 274] is not so terrible to nature, as what is pre­sent, a small trouble present is more fright­ful to nature, than a greater trouble afar off, (2.) We oft make our Resolutions without Christ, and resolve not in Him, but in ourselves. (3.) Oftentimes these Reso­lutions are not deliberat, but done in a fit of a good mood and warm frame; and when that is off, the Resolutions animated there­by wax cold and faint.

The Consideration of which should make us feare alwayes, and not to trust the highest and strongest of Resolutions. Happy such as abide in Christ, and depend upon Him, for their daily Food, Strength, Cou­rage and Activity; and undertake nothing without Him.

7. All these fast and firm-like Purposes, Vowes and Resolutions will be so far from keeping a person from a fall, in a day of temptation, that they will not, some time, keep him even for a few houres. So was it here with Peter; for that very night he de­nied his Master. And that because (1.) A Christian, when left to himself is not able to stand-out a storme, even a very little time. (2.) Their adversary the Devil is active, subtile, and vigilant. (3.) After Vowes and fast Purposes they become se­cure, as thinking their hazard less, and [Page 275] trusting to their owne strength; and so the Devil gets most advantage, when they are gone from their watch-towr, and are fallen asleep in their security. (4.) The Lord may see it good to suffer this, to punish them for their Pride and Self-Confidence, and to let all see, that he that glorieth should glory in the Lord.

This may let us see, What an Unconstant Creature a beleever is, when he is left to himself, and how inconsistent he is with himself. And should teach us to fear most, and be most upon our guard, when we think ourselves best and saifest. And to know, that our Strength and standing is in the Lord.

8. When Persons think themselves most sure, they may be nearest to a fearful fall: Peter thought now his mountaine stood so strong, that he should never be moved, as David did Psal. 30. And all the warnings he gote did not make him once fear a fall: And yet w [...] know, what a fearful fall follow­ed upon this. And the reason is, because (1.) They oft judge by sense and carnal rea­son; and so think because they finde them­selves, in a good mood at present, that all is well, and they need to fear nothing. (2.) They grow then most secure, and self confident, and therefore neglect their [Page 276] watchful, and circumspect walking, and are not in the fear of the Lord all the day long. (3.) Satan observing this watcheth his time, and finding them secure setteth on, & cannot but prevaile. (4.) Self-confidence blindeth the eyes, that they see not their owne weakness, and where Satan may have advantage against them. (5.) The only Wise God ordereth it thus, to let us see, that all Flesh is grasse.

Therefore we should never resolve to quite our Watch-towr, but alwayes minde watchfulness and circumspection, and guard against Security. Let us fear most, when we think we are saifest, and beware of promising saifty and immunity to our­selves, in whatsoever condition or frame we be into. Let him that standeth take heed, lest he fall.

9. Such as have an higher conceite of themselves, than of others, may come to fall fouler than any. Peter thought more of himself, than of all the rest; and that he should stand by his Master, though all the rest should shamefully turn their back upon Him; and yet none among them all did, as he did. And the Lord wisely or­dereth matters thus, that (1) All Flesh may lye low in the dust, be humble, tremble [Page 277] and feare. (2.) That the best may be jealous of themselves, and fear a fall. (3.) That He may chastise the pride of some, who thought there were none com­parable to them.

Which is a warning to all, to have hum­ble and low thoughts of themselves, and to beware of proud imaginations and loftie thoughts.

10. A Person may have true Grace, and yet sinfully and shamfully shun suffer­ing for Christ. As we see in Peter, who had the root of the matter in him: For to beleeve is one gift, and to suffer is another distinct gift, and they go not alwayes to­gether. See Phil. 1: v. 29. of which we spoke above.

To teach us to depend upon Him for the one, as well as for the other; and not to think, that if we have grace, we need no more to carrie us honestly thorow a day of temptation. We would remember, that it must be given us in that very houre, to suffer stedfastly, and to stand to the truth.

11. A Child of God may fall into this grievous sin of denying his Lord and Ma­ster in all His Interests, in His Person, Offices, Attributes and Works. This [Page 278] was no small sin, in which Peter fell, at this time: It had a long tail of direful and sad Consequences. There is no sin, which Beleevers are exempted from, but the unpardonable sin unto death, final impe­nitency, and final and total Apostasie. And Satan, in all his temptations, driveth at this, to have them denying, quiting and renouncing Christ.

Which should teach us (1.) To have cha­ritie to some, that fall in a day of tempta­tion; seing some, in whom is the root of the matter, may, being left of the Lord, fall very foulely. (2.) To be humble and watchful all our dayes, not knowing what may befal us ere we die: We may ride thorow one, or two, or moe stormes, and yet fall shamfully, ere we go off the stage. (3) To remember what a strong and violent Body of Death we have with­in us; lest we turn secure and careless. (4.) To be thankful to God, if we be keeped stedfast at any time; for that is not of ourselves; the Grace and Power of God have done it. Therefore let God have the Glory, and not we our­selves.

12. When once a Beleever, in a day of temptation, beginneth to fall, and loseth [Page 279] a foot, he may fall very foulely, ere he recover himself. Peter lost his foot, and spoke an untruth at first, simply denying his Master; but it came to fearful Oaths, Cursings and Execrations, ere all was done. For (1.) The way down-ward is very easie (2.) Satan is at hand, to drive forward; and who can stand, when the Devil driveth down ward? (3.) Conscience being once wounded will be easily made worse: If once a little hole be made in the Conscience, it is easily made wider; for tenderness and watchfulness go away.

Which should serve as a loud warning, to beware of the very beginning of a de­fection, and to guard against the very first breaking-in of waters, It is not saife to say, such a length I will go, and so far I will yeeld, to save a staik, and to keep my peace; but I will go no further. It were more wisdom, to hold further off the brinke and precipice, lest, if our foot slip, we recover not ourselves so easily againe: And we know not, what a providential Commission the Lord may give Satan, to drive us, by his temptations, forward to that, which we never dreamed of, because of our rash and sinful ventureing, and bold [Page 280] hazarding upon sin and known dangers. It is Wisdom to resist the beginnings of e­vil; then are we strongest, and best able to withstand; whileas, the more we cede and yeeld, the weaker we become, and the weaker we are, we are the more easily driven downward, and carried away of the winde of temptation.

CONSIDERATION XX. Gods Way of delivering his People is hid and mysterious.

BEcause right thoughts of Gods Myste­rious wayes of Working, and bringing about Salvation and Deliverance, are use­ful, in a dark day, we shall speak alittle to this.

We finde in Scripture frequent mention made of God's hiding himself, 1. His Saints are oft complaining of it Iob. 13: [Page 281] v. 24. Wherefore hidest thou thy face? So Psal. 10: 1. & 44: 24. & 88: 14. and they are making it the matter of their lamentati­on, and laying it forth, as the ground of their sorrow and griefe.

2. We finde this dispensation threatned because of sin Deut. 31: 18. And I will sure­ly hide my face, in that day, for all the e­vils, which they shall have wrought.

3. We finde it also accordingly execut­ed because of sin Ezek. 39: 24. According to their uncleanness, & according to their trans­gressions have I done unto them, and hid my face from them. So Esai. 57: 17. For the iniquity of his Covetousness was I wroth, and smote him, I hid me and was wroth. See al­so Esai. 59: vers 2. & 64: vers 7. & 54: 7, 8.

4. We finde this dispensation accompa­nied with sad Effects: Such as

(1.) A not hearing of the praiers of his people Esai. 1: 15. And when ye spread forth your hands, I will hide mine eyes from you. Hence these petitions are put up together to God by the Psalmist Psal. 27: 7, 9. Hear, O Lord, when I cry with my voice, and hide not thy face far from me. As upon the other hand, when He heareth the cry of His peo­ple, it is an evidence that His face is not [Page 282] hid: Yea these are looked on as one thing, so firmly are they knit together Psal. 22: v. 24.—Neither hath He did his face from him; but when he cried unto Him, He heard.

(2.) Sad and grievous Afflictions, as Esai. 64. 7. Thou hast hid thy face from us, and hast consumed us.

(3. Sad and grievous Afflictions conti­nued, together with a not-regairding, or owning of them, in their Afflictions: For so doth the Church complaine Psal. 44: 24 Wherefore hidest thou thy face, and forgettest our affliction and oppression?

(4.) Trouble and griefe inward Psal 30: ver. 7.—Thou didest hide thy face, and I was troubled. So Psal. 88: v. 14. Lord why castest thou off my soul? Why hidest thou thy face from me?

But this is not the hiding, whereof the Prophet in this place Esai. 45: 15. is speak­ing: For the hiding here mentioned is of a far other nature, giving us properly to understand, That the Lord hath an Un­seen, Unusual, Hid, Mysterious, Sub­lime, Excellent, transcendently and incomprehensibly Glorious way of car­rying on His Work, of bringing about His holy Purposes, and of making good His [Page 283] faithful Promises: The circumstances of the Text do fully make out this to be the true and genuine meaning of the words; for the whole contexture of what preceed­eth and of what followeth, is a masse of gracious Promises of great things, which the Lord was about to do, in the behalfe of His Church and interest; and the very particular Instrument, King Cyrus, by whom the Lord would begin the recove­ry of the Estate of his Church, is designed; and his prosperous success, in all his at­tempts, against what stood in his way, foretold; Objections, that might arise in his peoples mindes removed; and they shamed from their Unbeleeving, Quer­relling, proud and arrogant Contending humore: Together with remarkable ad­juncts, and concomitants of this great change of the Church to the better, in their Neighbours, Aegyptians, Ethiopians and Sa [...]eans; as also ruine and destruction foretold, to come upon all the Enemies. Now in the midst of these thoughts, the holy Prophet breaketh out into a rapture of Admiration, having in these words, an holy Ejaculation and Apostrophe, as ra­vished with the thoughts of these great in­credible-like and wonderful matters, and [Page 284] the rare and wonderful manner of bring­ing about this Change & Outgate, which humane understanding could not compre­hend: For as one transported with joy & wondering, he cryeth out, in the midest of these Prophecies. Verily thou art a God, that hidest thy self O God of Israel, the Sa­viour. Wherein we may take notice of these foure things.

1. The frame of the Prophet, and the holy disposition of his soul, held forth by this abrupt Ejaculation.

2. The matter or occasion of this Rap­ture and Transport, which is twofold; for (1.) He seeth God hiding himself; and (2.) in that dark and unseen way, he saw him, the God of Israel, and the Savi­our.

3. The Manner of Expressing this his admiration, with a Verily.

4. His venting himself thus in the bo­some of God. Verily, thou art a God &c.

As to the first, the frame of soul, which was in the Prophet, at this time, we may take notice of these Particulars, which may withal point-out our duty, in a sad day.

1. We see the Prophet fixed in the faith and perswasion of the truth of what the [Page 285] Lord was here promiseing, concerning his Church and People: He was confident and fully perswaded, that the deliverance of the people of God out of the Babylonish Captivity, in which they were to be, full Seventy yeers, would come; though at this present, while he is getting this dis­covery and manifestation, there was no appearance of their being brought in bon­dage, & led away captive out of their own land by the Babylonians; far less of their de­livery out of that Captivity; the people being now dwelling in their owne Land, & living in peace and quiet, far from any molestation from the Caldeans: His faith and perswasion of the truth of what the Lord said to Him, and by Him, was the ground of this his Admiration and Ra­vishment: For what we do not beleeve to be true, how rare and uncouth so ever it be, it will not ravish us, nor cause in us a rapture of Admiration.

Hence we see all the sayings of God, how improbable and unlikely so ever they may be, should be embraced with fulness of faith; we should with Abraham Rom. 4: 18. Against hope beleeve in hope; He did not consider his own body now dead, nor the deadness of Sarahs womb, nor did he stagger at [Page 286] the promise of God, through unbeleef; but was strong in the faith, giving glory to God, and was fully perswaded, that what God had promised, he was able also to performe vers. 19, 20, 21. So no more should we take any notice of the humane improbability, and of the many unlikelyhoods, and of such things, as might, to humane reason, walking upon humane grounds, make the thing promised seem altogether improba­ble, if not impossible: But, having the firme Word of God, who cannot lie, nor change, there to rest, as anchored up­on that immovable Rock, and ride-out all stormes of carnal Reasonings, and corrupt Suggestions and Temptations of Satan.

2. We see in the Prophet, that all the consideration, that he might have had, at this time, of the Improbabilities, small Appearances, Difficulties, yea and In­credibilities to humane judgment, stand­ing as mountaines in the way of the char­riot of God's Faithfulness & Truth, com­ing With Salvation to his people, did but contribute to his more firme and fixed gripping of, and cleaving to, the Pro­mises and Predictions; and raise in his soul an holy Ravishment and Rapture of [Page 287] wondering, at this rare and wonderful Work of God, which he saw by faith. And this should teach us to take notice of the Difficulties, and Improbabilities, that seem to us to lye in the way of the ac­complishment of the great Promises, for no other end than this, that we may be­come more fixed in the faith thereby, and be raised up to see more of the Glorious Power, Truth, Goodness and Faithful­ness of God, and helped to get a fuller look of God, as Incomprehensible in all His wayes.

3. We may observe here, in the frame of the Prophet, That he discovered in God something Rare, Admirable, Ex­cellent and Glorious, that ravished him, and transported his soul: He saw a Divine, Holy Mysterie, in God's way: When the way of the Lord was, to humane eyes, Unclear, Dark and Cloudy, he saw the Glory of God shining forth, with greater brightness and splendour. He saw the Lord, while covered, as to his way of working, with a thick cloud, by the eye of faith; he pierced the clouds, and saw the Invisible. Thou art a God: Nay he, saw, that such a way, whatever the shal­low & dim-sighted Reason of Man might [Page 288] apprehend, concerning it, was God's way; and had the manifest lineaments of God engraven upon it: he saw that that hid way was God-like; and these thick clouds, that to humane reason would dar­ken the beauty and lustre of God's Glory, did the more set off to him, the Divine Glory and Majesty of God. O what an excellent frame is this; and how useful and necessary for his people, in a day of clouds and darkness? And what a sharp eagles-eye must faith have, that can dis­cover Glory in obscurity; and see a rare and singular sight of God, even when He is hiding himself; and can observe a great­er Glory, and splendour of Excellency, in the clouds and darkness, that are about His throne. How great must the diffe­rence be betwixt that sight of God, which a Natural eye, measuring things accord­ing to the rule of Carnal Reason, can get of the most refulgent and self-manifesting Operations of God; and that discovery of God, which faith getteth, in those dispensations of God, which have no Glo­ry or Majesty in them, unto a Carnal eye? How averse and unwilling should the con­sideration of this make us, to judge of God and of his Wayes and Doings, by Carnal [Page 289] Reason? And how blinde a judge must that be of Gods Wayes and Dispensati­ons?

4. We may here take notice, in the Prophets frame, That he discovereth, in the wayes of God, about which now his thoughts are occupied, an unsearch­able Depth, a Mystery, and Incompre­hensibleness: For he is like a man walk­ing into the sea, and findeth it the lon­ger the deeper, and at length is like to drown, and there standeth, and cryeth out, this ocean hath no bottom; I shall lose my selfe if I go further: He hath been, as it were, wading in his contemplati­ons of the Mystery of God's wayes with and about his Church and People; and as one loseing ground, he cryeth out Ve­rily thou art a God, that hidest thy self: Thy wayes are Incomprehensible, Unfathom­able, and Unsearchable. As the A­postle Paul, in a case not unlike Rom. 11: 33.—how unsearchable are his judgments, and his wayes past finding out? David hath an expression not unlike, in his contem­plations of God Psal. 145: 3. Great is the Lord, and greatly to be praised; and his greatness is unsearchable?

5. It is observable in the Prophets [Page 290] frame, That as he discovereth in the wayes of God, which were now the matter of his Spiritual Meditation, a singular & rare Beauty, and Divine Excellency, a transcendent Glory; so he saw this, while all these wayes of God were co­vered with clouds, and darkness. Even when He was hiding himself, and clouds and darkness were round about Him, he saw, that Righteousness and Judgment were the habitation of his throne; as it is Psal. 97: 2. Faith can see God in the dark, and discover a God hiding himself: Faith can go-in thorow clouds and coverings and dark dispensations, and see the Glo­rious God acting in Majesty, and carrying on His work in Faithfulness and Truth, according to His everlasting Purposes, and Faithful Promises. This should be our study, in the day of God's hiding of Him­self, as to His visible dispensations, and oùtward work, in the world.

6. We may here also mark, in the holy Prophets frame, a sutable Submission of spirit, & holy Acquiescence of soul, in this singular and rare way of the Lords bringing-about His Intended Designes; There is no footstep here of the holy mans Murmuring, Repining, Grudg­ing [Page 291] or Quarrelling, at this dark and un­seen way of the Lord's ordering His mat­ters; but on the contrary we may observe, the Prophet stouping, & putting his mouth in the dust, sweetly acquescing in, and submitting to the way, howbeit dark, unusual, and compassed with dark clouds, that infinite wisdom thinketh good to take and follow, in carrying on His Purposes, and Designes of love and mercy, to His people. Verily thou art a God, that hidest thy self &c. I see that now, would he say, that I did not observe before; and I am satisfied: I have nothing to say against it; I close with it, and am fully content it be so. Such a frame would suite us well, let the Lord take what way He will, & follow what method He thinketh good: How uncouth and dark so ever it seemeth to us; yet so far should we be from com­plaining, or from a quarrelling discon­tentedness of minde; that we should hear­tily, cheerfully, and with full satisfacti­on of soul comply therewith, in heart, mind and affection.

7. It is observable also in the holy Pro­phets frame, that notwithstanding of all these interveening clouds of Improbabili­ties & Unlikelihoods, and dark Dispen­sations, [Page 292] that would seem to cover and hide the comfortable relation, that God standeth in unto his Church and People; as their Covenanted God and Saviour; yet against hope, as to humane appearances, and carnal reasoning, he beleeveth in hope; and holdeth this fast, that be His dispen­sations what they will, and be the out­ward and visible appearances of His own­ing of and appearing for His people, ne­ver so small and inconsiderable; yet He was, & would be, the God of Israel, and the Saviour. Howbeit the reasonings of flesh and bloud would say, God hath forgot­ten to be gracious, and his Promises fail, and he will be favourable no more, as Psal. 77: v. 7, 8, 9. Yet he saw, that His way was in the Sanctuary, and in the sea, and His path in the great waters; and that though His footsteps could not be seen, yet He was leading his people like a flock. v. 13: 19, 20. Such actings of faith, in a dark day, would be of great use, & would contri­bute much to our Establishment; & keep us from staggering, in the day of temptation.

8. We may take notice here, in this manner of expression, of the burning of the holy mans Affections towards God; These thoughts of the Lord's Dispensati­ons, [Page 293] whereby He appeared a God like himself, did not alienate his heart from God, nor drive him further from Him; but on the contrary, they did warm his Affections more, and draw him nigher unto God; for he is uttering these his Ap­prehensions of God, and of His way, e­ven unto God himself, saying, Verily, thou art a God &c. It is good when our Me­ditations of God, & of His wayes, how un­couth, strange, & unusual so ever they be in­deed, or seem to be, work thus upon us, & are accompanied with a powerful attractive vertue, drawing & powerfully inclineing the heart & soul, to approach nigher unto God: And when the Lord is rightly seen, in any of his wayes, how dark soever, this will follow upon it; the heart will be more engadged unto God, & the soul will im­prove these meditations, to a noble ad­vantage; and have thereby many sweet occasions of heavenly Ejaculations, and of Postings of soul toward God.

9. It is considerable also in the Prophets carriage, while he thus uttereth the whole matter of his thoughts, even in the Pre­sence of God, and poureth forth his soul into the very bosome of God, that he was real, and single hearted, in all this Exer­cise; [Page 294] it was not a meer rational discur­sive Contemplation, but a real exercise of soul; his heart was really & in very deed affected with the mater, Verily (saith he) thou art a God that hidest thy self &. His de­claring of the thoughts of his heart unto God, saith, that he was not formal, su­perficial, or for a fashion exercised in this case; but was really exercised therewith at the heart; his soul was in the medita­tion; and he looked upon it, as momen­tous, and weighty, and as a matter of high concernment. A Formal, Super­ficial, Indifferent, and Cursory Con­templation of the works and wayes of the Lord, should be hateful to us; and Up­rightness, Sincerity and Reality should appear in all our wayes, and especially while musing & meditating upon the rare Passages of God's Providence: Our heart and soul should be in every thought, for the subject is grave and weighty, and of great concernment.

10. Lastly, It is obvious enough, that the Prophet here is in a transport of Ad­miration: he getteth so broad a sight of this Majestick and God-like way of car­rying on His work, that he is astonished thereat, and ravished with wondering; [Page 295] and therefore breaketh out, in this holy Apostrophe and Ejaculation, verily, thou art a God, that hidest thy self &c. Never do we get a right look of God, and of his wayes but when the sight thereof raiseth in us an high admiration and wondering; for it is no common and ordinary thing, that is to be seen in them, when they are seen in the right colours: Our not wondering declareth our sight here to be but com­mon and superficial. It was no ordinary thing in the eyes of the Jewes, when they saw the man leaping and standing & walk­ing, who had been lame from his Mothers womb Act. 3: 8, 9. and therefore they were filled with wonder & amazement v. 10. When David was musing upon the Lords alseeing knowledge, he cryeth out Psal. 139: v. 6. Such knowledge is too wonderful for me, it is high, I cannot attain unto it.

Next, Let us consider the matter and occasion of this Transport of the holy Prophet: what is the thing, which he seeth; and what are his thoughts busied about, causing this Ejaculation? First. He seeth God hideing Himself, Next He seeth Him hiding Himself, even while He is the God of Israel and the Saviour; or he seeth Him abiding the God Israel, and [Page 296] Saviour, even while His way is hid, and He will not be seen.

As to the first of these, to wit, the Lord's hiding himself, that is, bringing about the promised deliverance, and salvation to his people, in a way not discernable & obvious to the eyes and observation of▪ every one; in a way removed from the sight of ordinary beholders; and as to them hid, dark, under ground, and out of the reach of their perception; in which is a Sove­raigne, Majestick, Kingly and Stately pro­cedour to be seen by Spiritual eyes; and only by such, as can see God, while co­vered with clouds, and thick darkness. And this saith, That howbeit in all the wayes and works of the Lord, there is a singular, rare and divine piece of State Majesty and Glory to be seen by Spiritual observers; yet there is sometimes, in the Lords bringing about the deliverance and outgate of his People, so much hid My­steriousness, and Majestick Impercepti­bility, that saith to a gracious observer, that the Lord is hiding Himself, and car­rying on his Purposes, and perfecting his Work, according to such grounds and rules of Divine Policy, that every one cannot penetrate thereinto, nor discover [Page 297] his Footstpes, nor see distinctly the hand of God, at work. As sometimes wise and great Politicians, Statsmen, and Leaders of Armies carry on their designes, in such a way, as ordinary onlookers shall not understand what the matter meaneth, nor what is intended, by what they see done with their eyes; And the more they car­ry on their work with success in the dark, and hid from the observation of ordinary spectators, the more do they discover their great wit, and give proof of their dexte­rity, in the managment of affairs of great­est consequence; and such under-ground workings, and stratagems, carry on them a special piece of Beauty and Glory. Thus our Lord thinketh good sometimes to work, and while working, not let every one see, what he is doing; but carry on his business, much out of sight, and un­der ground, and by Holy and Majestick Stratagems; so as not only enemies shall be ignorant of what He is doing, or about to do; but many even of his owne follow­ers and friends shall be in the dark. So that the observation of Iob. Chap. 23: 8, 9. is oft times found to be true, Behold I go for­ward, but he is not there; and backward but I cannot perceive him, on the left hand, where [Page 298] he doth work, but I cannot behold him; he hideth himself on the right hand, that I cannot perceive him. As also of the Psalmist, Psal. 77: vers. 19. Thy way is in the Sea, and thy path in the great waters; and thy footsteps are not known.

As all the wayes, and footsteps of the Lord, are full of Majesty, and of hid and unseen Glory; and therefore must be sought out of all that take pleasure therein Psal. III: vers. 2. so that in all of them, the Lord is like Himself, & acteth like Himself; and every piece of them discover to a spi­ritual observer the Finger of God. So there are some special pieces of work, which are more signal, and remarkable, and wherein the Lords gloriously-work­ing hand is less obvious; and even these works, upon that very account, are in a special manner Glorious and Majestick; and of such is the truth in hand to be un­derstood, wherein the Lords footsteps are not seen, nor known, nor observable by every one: for further clearing of which point of truth, concerning the Lord's thinking good to work; and yet to hide Himself, so as it shall not be observed by every one, that He is indeed working; we shall mentione some few of these speci­al [Page 299] Works of God, that are thus covered with a cloud of Majesty, that every one can­not understand the Reasons of State, why such and such things are done, or suffered to be done; nor see the connexion be­twixt these Actings, and the intended De­signe: As

1. When there is not only a seen and palpable disproportion, betwixt the meanes taken and followed, and the end projected or intended; and an obvious unsutableness of the meanes used unto the designe to be carried on by them: But the Work of the Lord seemeth to On­lookers to Crosse and Counter-work the intended end. How oft is it seen, that the Works of Gods Providence seem not to run in a subserviency to the bring­ing effectually about of the Promises; but rather to turn head upon them, and to threaten the utter annulling of them, and rendering of them void, and of no credite? When the present Dispensations of provi­dence are considered, and compared with the great things concerning the Kingdom of Christ promised; who can see what rational correspondence they keep, & can observe them smiling one upon another, as fit meanes and the end would do? Nay, [Page 300] who would not say, that these Dispensa­tions do rather drive on a direct designe to defeate the Promises, who would con­sult with humane Reason? Is not this then a special piece of the Lord's Work, where­in He hideth himself, and thinketh good to cloath himself with State and Majesty, that every one may not be able to prye into the Depths of his Insinite Wisdom; nor see how all things are laid, and joynted together, with firme bands and ligaments, that cannot be broken or dissolved; and so have a certaine connexion, with the in­tended and promised good? When Moses was sent to deliver the People of Israel out of Aegypt, and to tell them good newes, that the Lord had visited them, and looked upon their Affliction, and would now res­cue and deliver them from their bondage and slavery Exod. 4: v. 30, 31. the Dispen­sation, that immediatly followed upon the neck of that, seemed to keep no good correspondence therewith, when their yoke was made heavier, and their bon­dage more grievous, and their slavery and hard work doubled, by the People of Is­rael their being constrained to seek straw for themselves, without diminishing the tale of their bricks; and they hereupon, [Page 301] who formerly believed the Word of God by Moses, and bowed down and worship­ed, when they heard the same, now made to say unto Moses and Aaron Exod. 5: v. 21. The Lord look upon you and judge, because ye have made our savour to be abhorred in the eyes of Pharaoh, and in the eyes of his Servants, to put a Sword in their hand to slay us. Yet herein was a piece of that Stately Working of God, which is full of Majesty, which the People could not see; and which Mo­ses himself could not well take up, as his words to God Vers. 22, 23. evidence, where he saith —Lord! Wherefore hast thou so evil intreated this People? Why is it that thou hast sent me? For since I came to Pharaoh, to speak in thy Name, he hath done evil to this People; neither hast thou delivered thy people at all.

2. When the Dispensations of God are such, as even those, whom they most con­cerne, & who have greatest interest in them, and are most called therefore to understand them, do not know what to say of them; nor what construction to put upon them; nor what to gather out of them, not only in particular, but even as to a more general matter; that is, they shall not know, whether they speak-out Mercy, or Anger in [Page 302] God towards them. This must be a sin­gular piece of God's hiding himself, and covering himself with a cloud, that no di­stinct judgment can be made of what He is doing: Such was that Dispensation, which Sampsons Father met with: He and his Wife could not agree in their judgment, as to what they saw Iudg. 13. Manaoh said Vers. 22. We shall surly die, because we have seen God. But his Wife, on the contrary, said Vers. 23. If the Lord were pleased to kill us, he would not have received a Burnt offer­ing, and a Meat-offering, at our hands; nei­ther would he have shewed us all these things, nor would he at this time have told ut such things, as these. So as to that strange and unusual Dispensation, which holy Iob did meet with, he did not know, what the mind of the Lord was, nor what he was intending and driving-at thereby: there­fore he resolveth Chap. 10: Vers. 2. to say unto God —Shew me wherefore thou con­tendest with me; which sheweth, that he was utterly ignorant hereof.

3. When the Lord surprizeth His Peo­ple with a Mercy and a Deliverance, and cometh upon them with an unexpected Out-gate; whether (1.) As to their pre­sent Frame and Fitness for the mercy and [Page 303] delivery; Or (2.) As to their Present Hopes and Expectation. When First, I say, the Lord cometh with a sweet and merciful delivery unto a People, that seem to be in no present capacity for it, as being out of all good Frame or Fitness, for re­ceiving such a mercy with advantage, be­cause lying in their sin and impenitency; When the Lord cometh with Salvation unto such a people, sure, his way must be covered with darkness, and hid from the eyes of Beholders, with a clothing of Soveraignity; for who could think, that deliverance were upon its march towards such a people, who are not seeking it, nor turning from their sinful wayes, that the Lord may have mercy upon them, ac­cording to his usual Method and Order? Such steps of Soveraignity are hid steps of Majesty, and full of Glory; and therein the Lord is hiding Himself, and His way, coming with Salvation in an unusual path: As when he saith Esai. 57: 17, 18. For the iniquity of his Covetousness, I was wroth, and smote him, I hid me and was wroth, and he went on frowardly in the way of his heart, I have seen his wayes, and will heal him: I will lead him also, and restore Comforts unto him, and to his mourners. Next, When [Page 304] the Lord surprizeth a people with a mercy, that they are not in Expectation of, nor Waiting for, then he acteth, like a stately King, and His Way is Glorious and hid; as it was, when the Captivity was brought back from Babylon, concerning which they say Psal. 126: vers. 2. When the Lord turned again the captivity of Zion, we were like them, that dream. It is true, they had good ground to be now looking for their delivery, because of the Prophecy of Ie­remiah, foretelling that after Seventy Years, they should return back to their owne land; and Daniel understood so much, and thereupon, when the time was appro­aching, set himself to pray Dan. 9. But as to the generality, they were, in all ap­pearance, little looking for this outgate; but rather fearing more trouble and vexa­tion, by Babylons warrs with the Medes and the Persians, who were coming against them; though the name of Cyrus, be­cause of what was foretold by Esai. Ch. 44. and 45. might have caused them lift up their heads in hope. But notwithstanding of all this, we see, they were, (at least as to the generality and bulk of the people) little looking for an outgate, at this time; & therefore at the first report of freedom, [Page 305] granted to them to returne, they were like men that dream; scarce beleeving their owne eyes and eares: At which time, while they were in this dreaming posture, how were they surprized with this mercy? And how was the way of the Lord, in His stately Marchings, hid from their eyes? In reference to this same Dispensation of deliverance to his People by Crus, is the Prophet here crying out thus; Verily thou art a God, that hidest thy self; as the former part of the Chapter, from the beginning, cleareth.

4. When Dispensations, upon the one hand, and the other, say, that in humane probability, there is no appearance, or ground of hope of an outgate, or deli­verance; yet delivery cometh, in an un­expected way; how hid must the way of the Lord then be? Thus He loveth to hide Himself, in His advancing with Salvation, when there is no appearance to humane Consideration, whether mens eye be up­on the Enemies, or upon the People of God themselves: As to Enemies they may (1.) Be Strong, Mighty, and Invincible, the Consideration of which might alone be sufficient to dash all hopes; as who could have thought, that the People of [Page 306] Israel, being so under the feet of that mighty Monarch Pharaoh, could get out of his Territories, and be freed of his mighty Yoke? (2.) They may not only be strong, but prevalent, and prospering in their evil way, all things succeding ac­cording to their mind, the Lord, as it were, shining upon their Counsels, and granting to them their hearts desire, cros­sing them in none of their wicked inter­prizes, and designes; but even suffering them to devise mischiefe upon their bed, and to put it the next day in execution. Was it not so with Saul, in his wicked persecution of David, oftentimes? Had he him not sometimes in a net, and com­passed him about, on all hands, that there was no apparent escaping? and yet deli­verance came. (3.) They may be also Crafty and Politick, and lay their traines so sure, that they may think they cannot misgive; and have all things prepared to their minde, that in a moment, they may blow up His People, that there should not so much, as a memorial of them be left; and yet be disappointed. The Lord, in an unseen way, may bring about His Peoples deliverance; so was it with the peo­ple of the Iewes, in the dayes of Mordecay, [Page 307] when Haman had gote a Commission sealed by the Kings ring, and a Decree passed, that might not be ranversed, or recalled, the day appointed, and designed, and that by a lot, as having something like a divine approbation, Orders dispatched to put all in execution; and thus the mine was ready for the springing; what hop could the poor Iewes then have of a delivery? And yet, behold, the Lord was then a God, that hid himself: He was counter-working this myne, and laying a back traine, that might cause it spring back upon the Authors; and so it did, as the Storie cleareth. When the Enemies thought themselves sure of their designes, and thought it impossible, that their purposes could fail; behold, the God of Israel, the Saviour, was hiding himself, and laying an unseen ambush, that cutt them off, who thought to have de­stroyed the Iewes. So upon the other hand, this God will bring about deliverance to his People: When upon their part, there is not one toaken for good, not one thing apparent, that can be a probable ground of hope: As (1.) When their strength is gone, and there are none shut up or left; not a man, that might be an hopful Instru­ment, to the fore; all their valiant Men, [Page 308] and Men of Courage, and such, of whom any thing could be expected, destroyed and taken away; Yet He, who is a God that hid­eth Himself, can come in an unseen way, and loveth to come so; according to that gracious Word Deut. 32 vers. 36. For the Lord shall judge his People, and repent Himself for His Servants, when he seeth that their power is gone, and there is none shut up or left. Was it not thus also, in the dayes of Deborah, when there was not a spear or sheild seen a­mong Fourty Thousand in Israel? Iudg. 5: vers 8. (2.) When their heart and courage is gone, they are desponding and despar­ing, and looking on their own case as hop­less and helpless; as it is said of the People of Iudah, while in Babylon, who said Ezek. 37▪ v. 11.—Our bones are dried, and our hope is lost, we are cut off for our parts. Then, even then▪ when People can see no hope, He, who hideth himself, can say, Prophesie upon these Bones, and cause breath enter into them, and bring flesh upon them, and cover them with skin, and put breath in them, that they may live Vers. 3, 4▪ 5, 6, 7, &c. and make them a strong Army. This is among his hid Acts, whereof he hath a rich trea­sure.

5. When the meanes, which He putteth His peoples upon, in order to their deliver­ance [Page 309] and outgate, are such as promise little [...]or nothing, being considered abstractly; and in themselves, being very unlikely, in humane probability, to effectuate the end designed, then and therein the Lord is a God, that hideth himself: as when he com­manded Iosua and the People to compasse Iericho, and to blow with Rams Horns, who could have thought, that that should have proven an adapted mean, for bringing to the ground the strong Wals of the City? And when Esther was imployed to effectuate the ranversing of the decree, given out to destroy all the Iewes, who could think, that thereby Haman should have been de­stroyed, and all the Enemies of the Iewes? Who would have thought, that the stirpling, David, should have killed the great Goliah, & thereby brought about the defeate of the mighty Army of the Philistines? Thus often­times the Lord maketh use of most unlikely and improbable meanes, that the excellency of the Power, and the Glory, may be His: And He cometh thus in a dark cloud, with Salvation, without observation, that His hand may more eminently appear and be observed, and His Salvation be more con­spicuous.

6. When some very hopful beginning of a good Work of Reformation meeteth with [Page 301] an unexpected stop, and impediment to re­tard it; this is one of the wayes, wherein the Lord chooseth, to hide Himself and His work; then is His way covered with a cloud, and His footsteps cannot be seen. Thus it was, when contrary Orders came to stop the building of the Temple, after the peo­ples return from captivity; as we read in the Book of Ezra; whereby that necessary work, so much desired, prayed for, hoped for, and with such earnestness begun, was for a considerable time retarded. Thus was it also, when David was about the bringing up of the Ark, out of Kirjath Iearim to set it in its place, in the midst of the Taber­nacle, that was pitched for it; and had for this end assembled the Body of the People of Israel, and all the chosen Men of Israel, Thirtie Thousand; and was now rejoiceing before the Lord, playing before Him, on all manner of Instruments; then, even then, is there an unexpected stop put to the work; for when they were advanced to Nachons threshing floor, Vzzah, one of the Sones of Abinadab, put forth, in his simplicity, his hand to the Ark of God, and took hold of it, for the Oxen shook it; and upon this, the Anger of the Lord was kindled against Vzzah, and God smote him there, for his errour, and there he died by the Ark of [Page 311] God 2 Sam. 6: vers. 5, 6. And upon this, the work is stayed; for David was afrayed of the Lord, that day; and would not re­move the Ark unto him, unto the City of David; but carried it aside unto the House of Obed Edom, the Gittite, where it stayed full three Moneths, Vers. 8, 9, 10, 11. See 1 Chron. 13.

7. When even the Godly are left of God, to take such courses, as do provoke God to anger, prove stumbling blocks to the Godly, and a strengthening of the wicked, in their evil wayes; and to bring wrath upon the Land; then doth the Lord hide Himself, and hath His way in the Sea; for who can consider this Dispensation▪ and not be a­stonied? Are the Reasons hereof obvious to all? Is there not something singular, un­couth, and rare, in this Dispensation? Thus was it, when the Lord left Gideon to make that Ephod, which proved a snare to him and to his House, and an occasion of sin to the Land; for it is said▪ All Israel went thi­ther a whoreing after it Iudg. 8: vers. 27. And this was, when the Lord had wrought a great deliverance by him, and had subdued Midian; so that they lifted up their heads, no more. Thus also was it, when the Lord left Aaron to make that Calfe, in the Wil­derness, that brought so much Sin and [Page 312] Wrath upon the People, as we see Exod. 32, and 33. Deut. 9: vers. 8,—21. Thus was it also, when the Lord suffered David to number the People, & moved him, as it is said 2 Sam. 24: vers. 1. or suffered Sa­tan to stand up to provoke him thereunto, as it is said 1 Chron. 21: vers, 1. A deed that cost Israel dear; for therefore the Lord sent a Pestilence, that destroyed, in three dayes, Seventy Thousand Men 1 Chron. 21: v. 14. 2▪ Sam. 24. 15.

8. So we may conceive the Lord to be a God that hideth himself, when we see wicked enemies imployed, and actively be­stirring themselves, in carrying forward the Lords Work: It is true, when these Ene­mies are most active, in carrying on their wicked Designes, and malicious Purposes; the Lord, who overruleth all, as the great Master of Work, turneth their desperat wickedness to good, and in his Holy Wis­dom, and by his Irresistible Power, maketh that contribute to His ends; and to the car­rying-on of his Holy Designes; for He hath a wheel in the midst of all their wheels: and in this, the Lords way is indeed in the deep waters, so that Enemies cannot perceive this; and his own People are oft in the mist; and through unbeleefe, and faithless fear, have oftentimes unsutable thoughts of [Page 313] God, and of His Way. But the thing that we are now speaking of, is a passage of the Lords Providence, that is more rare and observable; when, to wit, the Lord will force and necessitate Enemies to do that, which is a manifest and plaine setting forward of His work, contrare to their owne wills and inclinations; as when the Philistines were constrained to send home the Ark to Israel againe 1 Sam. 6: This was a Majestick piece of Providence: And that, which made the way of the Lord more hid here, was this, that the Lord would rather bring home the Ark thus, than employ the Israelites themselves, and send them forth to recover the Ark by a glorious Victory over the Phi­listines. We would readily think, that He should rather have done this; but He is a God that hideth himself; and chooseth what way He thinketh meet.

9. The Lord manifesteth himself to be a God that hideth himself, in His workings; when in His holy Providence He delayeth, procrastinateth, and suffereth His intended and promised work to meet with retarding hinderances and impediments: we would think, that when the Lord did so wonder­fully and with such an outstretched arme bring the People of Israel out of the furnace of Aegypt, to the end he might make good [Page 314] His promise to Abraham, and put his poste­rity, according to His faithful word, in pos­session of that promised land; he should incontinent, after He had brought them thorow the red sea, and brought them to the very border of Canaan, have entered them into Canaan: Yet we see, He caused them to wander in a waste houling Wilder­ness Fourtie Years. Againe, when He brought them over Jordan, we would think He should in all haste, with great expedition have destroyed the Canaanites, that in a short time Israel might have had peacable posses­sion of the whole Land: Yet we see, the Lord thought good to do other wayes. And how many a time, doth He think good to exercise the Patience and Faith of His Peo­ple; and for this end delay the carrying on and perfecting of the work He intendeth? And this He doth, not for want of strength to go over all Opposition; nor for want of Wisdom, as if he were put to new Resolu­tions, and to a stand, in carrying-on his old Purposes: But that he may give proof of His Majestick Soveraignity; and shew how Stately and Glorious He is in His Operati­ons, performing all, according to the Counsel of His own will; cutting short His Work, when we might think, it could not be finished, in haste; and againe drawing [Page 315] it forth to a longer period of time, when we would think, that all things cry for His hastning of it.

10. The Lord hideth Himself, in His workings, when He suffereth Enemies at once to destroy and overthrow a work, that hath been long in building, and hath been carried-on with much trouble, toile, work and care, by prayers, fastings, and blood. We understand not, what that meaneth, which the Lord saith by Ieremiah, unto Ba­ruch Ier. 45: 4.—Behold, that which I have built, will I break down; and that which I have planted, I will pluck up, even this whole land. But this is a piece of His working, who loveth sometimes to be a God that hid­eth himself. It is a sad complaint, which the Church hath Psal. 74: vers. 4, 5, 6, 7, 8. Thine Enemies roar in the midst of thy Congrega­tions, they set up their ensignes for signes. A man was famous, according as he had lifted up axes upon the thick trees: But now they break down the carved work thereof at once, with axes and hammers. They have cast fire into thy san­ctuary.—They said in their hearts, let us destroy them together. They have burnt up all the Synagogues of God in the Land. Thus was there more destroyed in one Year, than was built-up in many. Is not our Lord, in such a case, a God, that hideth Himself? Who [Page 316] can see thorow such a Dispensation, as this?

11. There is a time also, in which we may say, the Lord is a God, that hideth himself; and that is, when his Dispensations are so mixed and composed, to speak so, of mercy and judgment, that People shall not know, which to regaird most; or what to judge of the complex Business. As it was when the Ark came to the Bethshemites, there was great joy, and offering of brunt Offerings, and Sacrificeing of Sacrifices, 1 Sam. 6: vers. 13, 15. But behold, ere the day was ended, their mourning was as great as their joy; for the Lord slew Fifty Thousand and Threescore and Ten Men, because they had looked into the Ark of the Lord v. 19 Whereupon the people lament­ed, because the Lord had smitten them, with a great slaughter; and they said vers. 20. Who is able to stand before this holy Lord God; and to whom shall he go up from us? A wonderful dis­pensation, wherein the Lord shewed him­self to be a God, that hideth Himself.

12. We may adde to these another case, in which, the Lord may be looked upon, as one that hideth himself; and that is, when He is unwilling to make use of holy and use­ful Instruments, of whom much might be expected, and who would willingly spend themselves, and be spent in the service of the [Page 317] Lord. As the Lord thinketh good to make use of Instruments, in his work; so it is an hopeful business, when the Lord raiseth up, fitteth and animateth Instruments, for car­rying on of his work; and the Lord is then appearing in His power, on the head of His work: But when He saith, by His dispensa­tions, that He will not make use of hopful, and steadable Instruments, for beginning or carrying on of His work, then He is, as it were, hid, and his footsteps cannot be seen. Whether (1.) He expresly declareth, that he will not make use of such or such a worthy Instrument, that would gladly be Imployed in the work; as when David did so earnestly desire to be imployed in build­ing of Gods House; yet the Lord said, he should not build Him an House: He would not have that service from him, 2 Sam. 7. but would employ one out of his loines for that end; and David must be content to pre­pare money and materials for the work. Or (2.) When the Lord taketh away Instru­ments, before their work be ended; as He did Moses, who would faine have passed over Iordan, to have seen that good Land, and have perfected his work of leading the peo­ple thereinto Or (3.) When He suffereth worthy and eminent Instruments to be snatcht away basely and unworthily; as we [Page 318] see in Iohn Baptist, a man that had not a mar­row that day upon the face of the earth; the only forerunner of Christ; greater then any Prophet, that was before him; and a man that had done much good; yet see how unworthily he is taken away; he is cast in prison, and at the desire of a light dancing damesel, prompted thereto by a base and unworthy harlot; and taken away in a most unworthy manner, murthered in his pri­son, and his head given as a propine and satisfying gift to that girle. What a won­derful dispensation was this, that the Lord should suffer them to do to this non-such and eminent man, even what they would, and listed? But in these and the like work­ings of the Lord, He is a God that hideth himself.

We have thus declared how the Lord is a God, that hideth himself, even when He is about to do good to, and to deliver his People; and have, for further clearing and explaining of the mater, given some instan­ces of cases, wherein the Lord may be said to be a God hiding himself. If we should now enquire, Why and for what Reasons doth the Lord choose to work so, and bring about deliverance to His people, in such an hid and unobservable manner? It should satisfie us for an answere. That thus [Page 319] it pleaseth Him to do, for his own glori­ous ends, which we may not too curiously prye into: Yet seing all that God doth, is done in great wisdom, both for matter, and method; and for holy ends, which His word mentioneth; we may so far, with soberness and humility, enquire into these; to the end, we may be able to observe some­thing of the wise & holy workings of God, and so be in better case, with knowledge & understanding, to carry ourselves as Chri­stians, with a sutable frame and disposition. To the Question then, Why the Lord think­eth good to follow this way? We answer, He doth it for great and weighty reasons, partly (1.) concerning Himself; partly (2.) concerning Enemies: and partly (3.) concerning His own People.

As to the first, the reasons concerning Himself, we may take notice of these.

1. The Lord thinketh good, to bring a­bout His purposes of delivering His people, in an hid, unseen, and unobservable way, that He may shew forth the glory of his So­veraignity, who chooseth Wayes and Me­thods, as He pleaseth; and doth, as what­ever he will, so after what manner he will, in heaven and in earth; and is not obliged to follow ordinary methods, or to walk in beaten and troden paths; but to do what [Page 320] beseemeth a great King and a Royal Sove­raigne, who giveth not an account of any of his matters; whose will is a law to us, and a rule (to speak so) to himself. Hence, in this same Chapter Esai. 45. is this so oft repeated, I am the Lord, and none else. vers. 5, 6, 18, 21. Hereby laying down the ground of His so acting; and quieting his peoples mindes, and stilling their thoughts, concern­ing this matter.

2. The Lord thinketh good to trade in such an unseen way, that spiritual e [...]es may the more see, that it is He, even He, who is God, and there is none else; that it is He, who formeth the light and crea [...]eth darkness, who maketh peace and createth evil; and is the Lord, who doth all these things vers. 7. Where­in should it appear, that He were Jehovah, if, in all things, he should work accord­ing to the thoughts and imaginations of men? Is not this a manifest proof of His being God, when his wayes and Actings transcend our Comprehensions? Though in all his wayes and workings, He is God, and worketh and doth like himself, even in such as are most ordinary and obvious; and a Spiritual eye can discerne and espve some­thing truely divine, & the marks of a divine hand; there yet when His way is in the deep waters, and his foot-steps cannot be seen, He [Page 321] acteth in a manner more like Himself, like one, who is indeed God, and whose wayes are beyond and above the reach of Men, the wisest, and holiest of Men; and then may all have ground to say, This is the fing­er of God, as the Magicians of Egypt said, when the Lord did somethings, which they with all their inchantments could not imi­tate Exod. 8: 18, 19.

3. The Lord chooseth this way, to give some signal proof of His Wisdom; if Stats­men should mannage and carry-on their af­fairs of State, alwayes in such an open and plaine manner, that every plaine and sim­ple man, that knoweth nothing of the in­trigues of state, should be able to discerne their motions, designes and all their con­trivances, they would not give great proof of their State wisdom and Policy. And if a Commander and Leader of an army should so manage all his affairs, in that conduct, that the meanest souldier should be able to discover and understand all his designes, and stratagems; he should give but a sory proof of his singular dexterity in conduct. But when the Statsman, and the Comman­der in chiefe so carry on their projects, that few or none can well understand what their Designe and Intention is, then a demonstra­tion is given of their Ability, Wisdom and [Page 322] Accomplishment, for such places of pow­er and trust. So when the Lord hideth His holy Purposes and Projects, and acteth so, as ordinary on-lookers will suppose & ima­gine that he is going East, when He mind­eth to march west ward; and even many of his own will think, that He is about to destroy his work and people, when He is upon His way to raise them up, and set them on high, and to destroy the Adversarieship and thigh, then His deep and unsearchable Wisdom appeareth. Then it appeareth, that He also is wise Esai. 31: 2. Iob gote a sight of this, in the Lords rare works of providence Iob. 12: 12, 13. to the end; and therefore saith, with the ancient is wisdom, and in length of dayes understanding, with Him is wisdom and strength, he hath counsel and un derstanding. So Paul gote such a sight of this, that made him cry out Rom. 11: 33. O the depth of the riches both of the wisdom and knowledge of God? how unsearchable are his judgments, and his wayes past finding out?

4. Hereby also the Lord giveth a clear demonstration of his Faithfulness and Truth. If He were carrying-on the accomplishment of his Promises and Purposes of good to­wards his people, in a visible, discernable and obvious manner, folks would have but an ordinary and cursory observation of His [Page 323] Faithfulness; and their hearts accordingly would be but in an ordinary manner affect­ed, and they moved but to praise and blesse Him therefore, of course; for, remark­ing nothing singular, their hearts would not be raised-up, above what is usual and or­dinarie, to admire & extol Him, upon that ac­count. But when he followeth another me­thod, & taketh an unusual course, to bring a­bout his grand designes, and such a course, as whereby Enemies might think, He did not see, nor regard, He would never come to helpe His people, the day was theirs, they should prosper, and never be moved; for there is no appearance, or probability, might they think, that ever the case shall al­ter, & our affairs be overturned; & upon the other hand, whereby his owne People might s [...]e no visible or probable ground of hope, that the promises should be accomplished, & the word of the Lord should take effect; then His appearance with salvation, after he had wrought so long under ground, & out of sight, & all hop was gone from them, & fear from the enemie, is much more re­markable; & his Faithfulness shineth forth with a more then ordinary Glance and Lu­stre: It cometh forth then with a witness: Then they see and say, that his faithfulness is unto the clouds Psal. 36: 5. that his righteous­ness [Page 324] is like the great mountains, and his judg­ments are a great depth vers. 6. and that his faithfulness is unto all generations Psal. 119: 90. So that no vicissitudes, or changes here be­low, can alter Him; no delay of time or procrastination, or the like, can make any alteration in Him; for his faithfulness is un­to all generations. Then will they praise his Truth Psal. [...]1: 22.

But next as to such grounds, and reasons hereof, as concerne Enemies, we may take notice of these

1. He cometh with deliverance unto His people, in a way not obvious nor observa­ble, that enemies may appear in their own colours; and give a plaine and open disco­very of the latent malice and wickedness of their heart against the People of God: If the Lord did alwayes appear openly and manifestly, in the behalfe of His owne; & let all the world see, that He owned them for His people; and would suffer none to do them harme; the malice and wickedness of many latent enemies, who can speak with their mouth smooth words, smoother than butter, and softer than oile, when war is in their heart, & drawn swords Psal. 55: 21. would not appear: But when the Lord hid­eth himself, and goeth out of sight, then they say, as it is Psal. 71: 11. God hath forsa­ken [Page 325] him, persecute and take him; for there is none to deliver. Because they say in their heart, God hath forgotten, he hideth his face, he will never see; therefore their mouth is full of curs­ing and deceit and fraud; under their tongue is mischiefe and vanity; they sit in the lurking pla­ces of the villages, in the secret places do they murder the innocent; their eyes are privily set against the poor &c. Psalm 10: vers 8, 9, 10, 11.

2. The Lord maketh choise of this man­ner of way of appearing, and working for His people, that Enemies may be judicially hardened, in their wicked course of opposi­tion to His Interest and People; & so fitted for the fatal blow of God's Justice. As it was with Pharaoh, when the plagues were taken off, and God's terrour removed out of sight, he became alwayes thereupon more hardened in his wickedness against God and His people; and thereafter when he saw, that the people of Israel were en­snared betwixt mountains and the sea, and so judged, that God had left them, or could not helpe them, then his heart was hardened unto a peremptory resolution, to pursue and take them, even through the red sea, and there the wrath of God fell upon him, and all his army.

3. The Lord carrieth on His work thus, [Page 328] that the ruine of the enemies may be the more signal and remarkable, and the hand of God manifestly seen therein, when they are puft up with pride, and think no hand can reach them, they are beyond all haz­ard; no appearance is there of any thing, that can put the least demurre unto their wicked proceedings: The blow becometh the more remarkable, them ore surprizing, and unexpected that it is: Such was that fatal blow, that came on Pharaoh, and his hoste; and on Belshazzar, when ravelling with his Nobles, Wives and Concubines, and profaning the holy vessels of the house of the Lord Dan. 5.

4. The Lord thinketh good to follow this way: That He may, the more observa­bly, fill the faces of his Enemies with shame and confusion: therefore he he will suffer them to carry on their designes, to lay their mines close, to prepare all, so that no­thing may seem to remaine, but putting fire to the traine, that they may blow up the Interest and People of God, in a mo­ment; and when they think all is ready, give them a fearful disappointment; and withal let them see, that He, who is the watchman of Israel, hath seen what they have been doing, all that time, in secret, and hath been counter-working their devi­ces, [Page 327] and undermineing their mines, when he shall cause their mine spring back upon themselves; and thus cover their faces with shame and confusion; when they shall see, that it is the hand of God, that hath done it, defeating their plots and devices, which were laid and carried-on with such secrecy, and with such providential foresight, and rational security; that nothing but the im­mediat hand of God could frustrat and de­feate them. Was it not so with Hamans de­vice and bloody plot, to cut off all the Iewes? And how shamfully came he off? Thus the Lord destroyeth the wisdom of the wise Esai. 29: 14.

5. The Lord taketh this way, to the end, He may shame (if it can be) those ene­mies from their wicked atheistical thoughts concerning Him; that they may know, that there is a God, that ruleth in the earth; a God that careth for His people, & watch­eth over his Inheritance; or else, they may be rendered the more inexcusable, in the day of their appearance before God. Thus the Lord will consume such, as belch out with their mouth, have swords in their lips, and say, who doth hear? That they may know, that God ruleth in Jacob, unto the ends of Earth Psal. 59: 7, 13. An eminent place for this we have Esai. 49. The Lord [Page 328] hid Himself, so that his people became a prey, and were captives; yet saith the Lord vers. 24, 25, 26. Shall the prey be taken from the mighty; or the lawful captive delivered? But thus saith the Lord, even the Captives of the mighty shall be taken away, and the prey of the terrible shall be delivered &c. And what then? And all flesh shall know, that I the Lord am thy Saviour, and thy Redeemer, the mighty one of Iacoh.

6. The Lord thinketh fit to follow this way, that hypocrites, and such as are not heart friends to Him & His cause, may be discovered, may fall off, and so appear to be what indeed they are. If the Lord were alwayes appearing for His people, when ever they began to be in a straite, and visi­bly making bare His arme, in their behalfe, many hollow hearted & false friends would take part with them, and stay among them, and seem to love and favoure them; There­fore, that they may be made manifest, the Lord hideth himself, and appeareth not so openly for his friends; but suffereth them to fall under the feet of enemies, who op­press them, and all that take their part; which occasioneth their stepping aside, & turning away from the Truth, as not being reconciled with the crosse, nor loving Christ, and his People so, as to take a share [Page 329] with them in the Affliction and Bondage. How many, who appeared zealous, in a faire day, will turn about, and side with wicked and evil doers, to be free of the crosse; and when they see no foot-steps more of the Lords appearing for his Work and Interest?

On the other hand, in the third place, the Lord thinks good, to follow this way, for some good ends, in reference to His own people: As

1. The Lord doth thus, that he may dis­cover the hid Corruption, that lurketh in His own people, which in a fair day, when He is upon their head, marching through the host of the Enemie, and tradeing them under foot, who oppressed His people, and keept them at under, will lye at the bot­tome, and not appear. As (1.) Vnbeleefe, when the arme of the Lord is revealed, they cannot then but beleeve, That He is the Lord, and the God of his people; they cannot then have the least doubt about this: But many Doubts, Questions, Scruples and Hesitations, will arise in their soul, when the Lord's face is hid, and He appeareth not in behalfe of His Afflicted People and Interest: The Disciples did openly enough professe their faith in Christ, as the Mes­siah, & the Son of the living God, while [Page 330] was with them, He working miracles be­fore their eyes; but when once he was cru­cified, dead and buried, Thomas would not beleeve, no not though the other Disci­ples had told him, that they had seen the Lord; nor would he beleeve, as he said expresly himself, unless he should see, in his hand, the print of the nails, and put his finger in the print of the nails, and thrust his hand, in his side Ioh. 20: 25. And what unbeleefe these Disciples vented, who were going to Emmaus, unto the Lord himself, whom they knew not, we may see Luk. 24: 21. and may gather from Christ's sharpe rebuke vers. 25, 26. O fools and slow of heart to beleeve all, that the Prophets have spoken: Ought not Christ to have suffered these things, and to have entered into his Glory? (2.) Fainting of heart. So long as the shipe saileth faire before the winde, a raw sea-man will have courage enough: Men at Christ's back, who have not yet had a storme blowing in their face, will be as stout as Peter, who nothing doubted, but he would lay down his life for his Master; who yet, when the Lord is out of sight; and his cause seemeth to be upon the declineing hand, will shrink and turn back, at a very small temptation: As Peter did deny his Master, and that with cursing and swearing, at the very word of [Page 333] a Damsel. (3) Self love is another evil, that such a day as this will discover: Many will appear very self denied, and willing to hazard all for Christ and His Cause, in a faire day, who, when a storme cometh, will be unwilling enough to cast their goods over board to save the shipe: In a day, when the Lord is hiding himself, many will seek to save skin and life, by such indirect cour­ses, as sometime they would have been a­shamed of. (4.) Impatience: How doth the heart of many too often say little less, than that graceless King said, This evil is of the Lord, why should I waite any longer for the Lord? 2 King. 6: vers. 33. Such expressi­ons, as that good man had, in that dark day, do evince this sufficiently Psal. 77: v. 7, 8, 9. Will the Lord cast off for ever? And will He be favourable no more? Is His mercy clean gone for ever? Doth His promise fail for evermore? Hath God forgotten to be gracious? Hath He in anger shut up His tender mercies?

2. The Lord followeth this way and me­thode, that he may put his people to the trial and exercise of the graces of His Spi­rit; such as these (1.) Their Faith in Him, and in His Word and Promise: It is no great art or difficulty to beleeve, that God will make good His promise, when he is, in the sight of all beholders, most manifestly [Page 332] accomplishing whatever he said and promi­sed: But for Abraham to beleeve, that in his seed all the Nations of the Earth should be blessed, and that his Seed should be multi­plied, as the Stars of the Heaven, for mul­titude, when he had not one Child, and him­self was stricken in years, his body now as good as dead, he being about an hundered Yeers old, and when Sarahs Womb was also dead; that was faith; then his faith appear­ed, while he against hope beleeved in hope, when he staggered not at the promise of God, through unbeleefe, but was strong in the faith giving Glory to God; for he was fully perswaded, that what God had promised, He was able also to perform Rom 4: vers. 18, 19, 20, 21. Againe, It was no great matter for Abraham to beleeve, that it would be, as the Lord had said, when Sarah was with Childe, & had brought forth her Son, and he was healthy and thriving; but to beleeve the accomplishment of the promise, when God said unto Him, Go offer up thy Son, thy only Son Isaac, there was faith, accounting that God was able to raise him up from the dead, Heb. 11: vers. 19. Thus faith is both tried and exercised. (2.) Patience is also tried and exercised, when the Lord is out of sight, & seemeth to say, He will not yet come, the time is not yet come: [Page 333] We oft cry out, How long will the Lord hide his face; not so much out of an earnest love and desire to see his face againe, as out of impatience Psal 6 vers. 2. and 13: v. 1. and 35: 17. and 90: 13. Iob. 7: v. 19. Hab. 1. v. 2. The Lord will thus teach his people to stand upon their watch, and upon the watch towr, till the Vision, that is yet for an appointed time, and tarrieth, shall speak Hab. 2: vers. 1, 3. (3.) To try and exercise their hope: for that is the fit time for the ex­ercise of this grace, when humane appea­rance and probability faileth, and when the Lord hideth himself, and delayeth his com­ing Rom. 8: v. 24, 25. for usually then peo­ple are ready to say, there is no hope Esa. 57: 10. & our hope is lost Ezek. 37: 11. What is my strength (said holy Iob Ch. 6: 11.) that I should hope? It is good in such a case, to say, with the Church Lam. 3: 24. The Lord is my portion, there­fore will I hope in Him. (4.) To try and exercise their Submission to and Dependance upon Him. That they may learne to carry as humble Children; that they may say with David, Psal. 131. Lord my heart is not haughty, nor mine eyes lof [...]y. neither do I exercise my self in great matters, or in things too high for me. Surely, I have behaved and quieted myself, as a Childe, that is weaned of his Mother, my soul is as a weaned Childe: And so hope in the [Page 334] Lord, not arrogantly set limites unto the holy One of Israel, nor prescribe a way, that he must follow; but leave him to fol­low His own way and method, with due Submission and Dependance, laying the hand upon the mouth, when He is pleas­ed to hide himself, and to take another way, then we would possibly wish, or de­sire. (5.) To try & exercise their Diligence and Constancy, in Prayer and Watchfulness. As when the Master delayeth his coming; so when he hideth himself, as if he were not coming, or would not come, many are ready to fall from duty, and fall a beating their fellow servants, and to eating and drinking &c. Mat. 24: 48, 94. There­fore the Lord will have all His People set a watching, as not knowing what houre, or after what manner He will come; and to exercise them in this duty of Watchfulness and Diligence; he will come, and not let them know of His coming, nor tell them when, or after what manner He will come.

The Consideration of this should, in general, teach all His people, as upon the one hand to guard against, and bewar of these evils mentioned, which Satan and Corruption, upon occasion of the Lords hiding of His Way, and keeping Himself [Page 335] under clouds, after the manner mention­ed, doth provoke & stirre up the soul unto; so, upon the other hand, to minde & faith­fully set about the Duties mentioned, which are especially called for, at such a time. But more particularly we may men­tione some duties, and recommend them to the practice of His People, in such a day, as this: As

1. This Dispensation calleth upon all Gods People, to be observing the Lord in all His wayes and actions, and to mark His footsteps, even when they can not be seen; to observe His stately goings, in Majestie, like a Prince, that will not walk in the view of every common Subject, nor suffer every mean person to be privie to his Se­crets of State. These rare and unusual works of the Lord call for more then or­dinary observation. It is a mark of grace­less persons, and a sin bringing-on sad and ruineing strokes, to consider none of Gods wayes Iob. 34: vers. 26, 27. That is a divine precept Prov. 23: 26. My Son give me thy heart, and let thine eyes observe my wayes shewing that this is the Duty of all the Children of God, as to observe the Pre­cepts of God, so also his Wayes and Work­ings; and that it can be performed a right [Page 336] only by such, whose hearts are given away to God; and that it argueth an heart fixed upon, and united to God, as being a na­tive and kindly consequent thereof. At the end of a large Historical narration of many remarkeable passages of the Lord's Providence, the holy Psalmist thus con­cludeth Psal. 107. vers. last. Who so is wise, and will observe these things, even they shall understand the loving kindness of the Lord. Showing what the spiritually wise will do, and what advantage they will have by thus considering the singular wayes of the Lord. This Considering of the wayes, and work­ings of the Lord, comprehendeth these things, (1.) A beleeving that God, how­beit unseen, yet is working; though clouds hide Him out of their sight; yet they do not hinder Him from working; He is working, though we perceive Him not. (2.) A musing and pondering and dwelling on the thoughts of God and His wayes. As when the Lord saith Psal, 50. Consider this, ye that forget God, He presseth them to a serious meditation and pondering of what was said. (3) A seeing and observing of a stately Majesty, in the Lords carrying on his work, after such an hid manner. (4.) A passing of a sutable and wise judgment [Page 337] on what He is doing, construeing all to the best. This is to consider wisely of his doing, as Psal. 64: vers. 9. (5.) A seri­ous observing of every discovery or appea­rance, or speaking effect of the Lord's working, to the end they may speak thereof to others, and declare the Work of the Lord, and be confirmed in their faith and hope, and encouraged to waite.

2. In such an hiding time, when the Lord is pleased to hold Secret Councel, and to act and carry on his Stratagems, ac­cordingly, it becometh all His People, to act Faith and Fear; Faith, to beleeve in hope against hope; and Fear, to stoup and stand in awe; knowing that He is God, and will act like himself: How happy is it to get a sight of an Absolute, Invisible Soveraigne, when He is hiding himself, as a stately Prince?

3. As in a time of darkness, when his people sit in darkness, and have no light, they are called to stay themselves upon God, Esai. 50. So in a time, wherein the Lord is walking out of sight, and no man seeth what He is doing, His people are called to live by faith. Now the just shall live by Faith Heb. 10. When was this? When he, [Page 338] who should come, was not yet come: and there was little appearance of his coming When the Vision was not yet speaking Hab. 2: vers. 2, 3.

4. Waiting, Is especially called for, at His peoples hand, in such a day; which includeth the exercise of Faith, Hop and Patience; Faith, to realize the thing pro­mised, and give an objective being (as it were) to that which is not visible, in it self, nor apparent; Hope, to embrace, and to stretch forth the armes to lay hold on what is promised; and Patience, to keep the Beleever in the Possession of his soul, in the meane time. This was the Resolu­tion of the holy Prophet Esaias Chap. 8: vers. 17. And I will wait upon the Lord, that hideth his face from the House of Iacob: And I will look for him.

5. It is the Duty of His People in such a day, wherein the Lord is hiding Himself, and is walking and working under clouds; to be stooping and adoreing; which compre­hendeth these duties following, (1.) Not to quarrel with, nor to grudge, fret, nor repine at the Lords taking of this course, for the glory of his own name. (2.) To look upon and consider Him, as one, whose wayes are unsearchable, and past [Page 339] finding-out: As perceiving Depths that are unsearchable, in all His wayes. (3.) Upon this account, to look and consider upon His Wayes with Fear, Dread and Reverence. (4.) To beware to set limites to the holy One of Israel; or to conclude that He will not come to save His People and Inheritance, because he cometh not in the way, which we imagine He must come; as if infinite Wisdom could not finde out wayes, beyond what ever we can imagine. (5.) To have high and sublime thoughts of Him, and to speak of Him, as such an high and exalted Prince, whose wayes are out of our reach, and beyond all our Apprehensions.

6. His Children would, in such a day, labour to li [...]e nigh God by faith: that here­by (1.) They may be keeped from fainting, while compassed with darkness, assaulted with Satans Temptations, who then will be busie tempting Gods People, to say, there is no hope now, God hath forsaken the Earth; He will returne no more. (2.) They may be keeped from siding with the Workers of Iniquity, and from turning a­side to evil courses, because there is no manifest appearance of the Lord's return­ing to rid His People out of thraldom, and [Page 340] to break the Power of the Adversary. (3.) They may get some discoveries, now and then, as the Lord seeth good to grant them, of God, even while hideing him­self, which may endear Him unto their soul, and warm their heart towards Him: Such as live thus by faith nigh to God, in such a day, are faire to see that, which others, living at a distance, shall not partake of. (4) They may be led of God, by an unseen hand, in such a dark day; for the meek will he guide in judgment, and the meek will he teach his way, Psal. 25: v. 9. And the Secret of the Lord is with them, that fear him vers. 14.

We come next to speak to the Second Particular, which the Prophet discovered through this thick cloud: He saw this hid God to be the God of Israel, & the Saviour; and he owned him, as such; and spoke and prayed to him, as such: from whence we may observe these Three Things,

First, That all the darks and hidden passages of the Dispensations of the Lord about His People, do not alter or change his Relation to and Covenant-Interest in His People. A forsaking God can and will be a Beleevers God, notwithstanding there­of Psal. 22: v. 1. My God, my God, why hast [Page 341] thou forsaken me? This holdeth true of a Church, ay and while He give her a bill of divorce, and excommunicate her, after she hath proven obstinate and incura­ble in her wickedness: Hence we finde the Lord so often owning a wicked and sinful People, as His, as Psal. 50: vers. 7. Hear, O my People, and I will speak, O Is­rael, and I will testifie against thee, I am God, thy God: And yet the following Verses de­clare how unlike to His People they were, And it holdeth alwayes true of Beleevers, who have closed a Covenant with him by faith: And that upon these Grounds,

1. The unchangablness of His purposes, which alter not, according as outward Dis­pensations change; but are stable as mountains, and as rocks in the Sea, that are not moved for all the motion of the sea about them, and all changes of tides, and tempests: Hence, whom he loveth, he loveth to the end Ioh. 13: vers. 1. He is no changling in his love, it is like himself, un­alterable. Hence also His gifts and calling are said to be without repentance Rom. 11: vers. 29. And, which is very remarka­ble; this is spoken concerning the Lords purpose of calling home the People of the Iewes, who have been lying under the [Page 342] weight of their own doom and imprecati­on; and are yet as unlike to be delivered, as ever, of whom the Apostle saith, that though as concerning the Gospel, they are enemies for our sakes, yet as touching the Election, they are beloved for the Fathers Vers. 28. and as a Confirmation of which, he addeth, for the gifts and callings of God, (or the gift of the calling of God) are with­out repentance. So that the purposed gifts, or intended callings of God will, and must be; the Lord not being as man, that he should repent. A Balaam, when he took up his parable, could say, Numb. 23: 19. God is not a man, that he should lie, neither the Son of man, that he should repent: Hath he said and shall he not do? Or, hath he not spo­ken, and shall he not make it good? So said the Prophet Samuel 1 Sam. 15: vers. 29. And also the strength (or the Eternity and Victory) of Israel will not lie, nor repent; for he is not a man, that he should repent. And this abideth firme, notwithstanding that sometimes we read of Gods repentings, which is only to import the change of his outward Dispensations, sometimes to the better Deut. 32: vers. 36. Iudg. 2: vers. 18. Exod. 32: 14. 2 Sam. 24: 16. 1 Chron. 21: 51. Ier. 26. v. 19. Psal. 106: 45. Amos. 7: 3, 6. [Page 343] Ion. 3: vers. 10. Sometimes to the worse Gen 6: vers. 6. 1 Sam. 15: vers. 35. And so is spoken of God after the manner of men, who evidence the change of their minde, by the change of their outward carriage, way and work. Man is a chang­able Creature; but with God there is no va­riableness, nor shadow of turning Iam. 1: 17. Hence the Lord saith of Himself, I am God, and change not. Mal. 3: 6.

2. The Covenant, in which this Relation and Interest is offered and ac­cepted, is an unchangable Covenant. Hence we finde it called an everlasting Co­venant, ordered in all things, and sure 2 Sam. 23: vers. 5. So Esai. 55: 3. and 61: vers. 8. Ier. 32: v. 40. Ezech. 37. vers. 26. Heb. 13: 20. It is an everlasting Covenant, and all things, promised and held-forth in this Covenant, are the sure mercies of David Esai. 55: 3. Act. 13: 34. And therefore, seing all the Dispensations of God, in and about His Church and People, turn upon this wheel, and run into this channel of mercy, being parts or appendices of the sure mercies of David, they can make no change or alteration in the fountaine, out of which they all spring; Water, coming out of one & the same fountaine, may run in [Page 344] diverse channels, some greater, and some lesse, & these channels may at length run to a great distance from other, and the water in them may not be alike clear and free of mud; and yet all this diversity, and difference, can make no difference or alteration in the spring, and wels head.

3. Nay, all those various and discrepant dispensations are but pieces and parts of that one grand designe, which the Lord is prosecuting; to wit, the glorifying of his great Name and Free grace, in the sal­vation of his Church and People through Jesus Christ: And therefore, the diffe­rence or alteration, that is apparent in & among them, is so far from giving ground, to inferre any mutation of the Lords In­terest in, and relation to His people; that to a Spiritual, seeing and beleeving eye, they do the rather and the more confirme the same; because such an eye will see the connexion betwixt all these as meanes, and the great end designed; and will see, that they are all subordinat unto, and are concurring effectually, in their subordi­nat place, to the securing of the end in­tended, in which they are all meeting to­gether, as lines in a center drawn from the circumference.

[Page 345] 4. Fountaine love runneth along, in all these various dispensations, & so Mo­difieth, Tempereth, Qualifieth, and Or­dereth them, that they can make no breach upon that firme and everlasting Relation; nor work any substantial change in the State and Condition of His people: Scour­ges and Chastisments are not a casting out of the house, and a disinheriting; but flow from, and are qualified by fatherly love and care, whatever the witless child suppose, or imagine: Whom the Lord loveth, he chasteneth, and scourgeth every son, whom he receiveth, Heb. 12. 6. Prov. 3. 12.

5. So is it contracted, in the Covenant of Redemption, betwixt Jehovah and the Mediator Psal. 89: 30, 31, 32, 33, 34, If his children forsake my Law, and walk not in my judgments; if they break my statutes, and keep not my commandments. Then will I visite their transgression with the rod, and their iniquity with stripes: Nevertheless my loving kindness will I not utterly take from him, nor suffer my faithfulness to fail. My covenant will I not break, nor alter the thing that is gone out of my lips. The accomplishment there­fore of this. Article of that Covenant, is rather a proof and confirmation of its sta­bility, and inviolableness; and conse­quently [Page 346] of the permanency of the Relation and State, than of any change and altera­tion in the same; and all the changes of the dispensations of the Lord towards his People, should rather confirm them, in the faith of this, than raise doubts or jea­lousies in their minds.

From whence, by way of Use, we may see, how reprovable many even of the Children of God are, who measure Gods love, by these outward dispensations; & accordingly are up or down, in their hops and joyes, as these alter to the better, or to the worse. We do not hereby meane, that they should not be sutably affected with the various dispensations of the Lord, in and about them; we do not presse a sto­ical insensibility, which is but a stupidi­ty; for on the contrarie we say, it becom­eth them well to weep, when the bride­groome is away, as to rejoice while he is present. When the Lion roareth they should fear and tremble Amos. 3: 8. When the Lord is angry, they should bear his indignation, because they have sinned Micah. 7: 9. But the thing here reproved is their construeing of Gods Minde, Af­fection and Covenant-Relation towards them, according to these outward dispen­sations, [Page 347] and the hideings of himself, like a foolish childe, that would think the Mo­ther had forsaken him and cast him off, each time that she were out of sight, or set him out of her armes: So that the thing here reprovable, is their drawing wrong Conclusions from these outward changes; such as these. (1.) God hid­eth Himself, therefore His heart is changed, and He is no more their Father; His love is altered. His Grace, Favour and Pro­mises fail. (2.) God hideth Himself, and they see Him not; therefore all are un­done, there is no more hope, we are cut off for our parts; as Ezekiel. 37. (3.) God hideth Himself; therefore we are cast out of the Covenant, our state is changed, we have no more any place in his favour, or room in his love; we are in the state of the dead. (4) The Lord hideth Himself, & is out of sight; therefore all that He hath done formerly, and we looked upon, as His work of grace & love, have been but delusions, and not his work in very deed. (5.) The Lord hideth Himself; therefore His cause shall be destroyed, His work shall never be perfected; His enemies shall ne­ver be overthrown. (6.) The Lord hid­eth His face, and appeareth not; There­fore [Page 348] our Salvation is desperat, and hope­less. These wrong Conclusions & the like are justly reprovable, & argue a wrong & perverse consideration of the Dispensations of the Lord, quite contradictory to the Truth here asserted; & therefore should be seriously guarded against, & such thoughts, when they enter the soul, & occupy the mind, should be rejected & dismissed with abhorrence, as temptations, and irrational and antievangelick suggestions of Satan.

Next, We may hence learne, how to answer, and with grounded reason repel the forementioned sinful Suggestions, & false Insinuations, when the Devil assault­eth us therewith, to trouble our Peace, marre our Joy, brangle our Hope, and weaken our Confidence; & thereby bring us, into a Fainting, Misbeleeving, Des­ponding and Heartless Disposition of Spi­rit: For whatever the outward dispensa­tions of the Lord be, His Covenant stands fast, and His Covenant-relation abideth the same, and His heart and love abideth fixed and unchangable, His purposes al­ter not, His thoughts take place in all ge­nerations, how great so ever the difference be, betwixt the one and the other, as to His dispensations in them. And the fixed [Page 349] faith of this would prove a notable preser­vative against fainting and faithless fears, and would Strengthen, Support, and Uphold the heart, in the midst of all these contrary waves; this would be good & fast ground, whereon the soul may ride at an­chor saifly, in the midst of all these stor­mes, and horrible tempests.

Thirdly, Hence we see the great advan­tage of the people of God, who have cut a covenant with the Lord (as the Scripture phrase is) and are become His, and have an interest in Him, as theirs; Let the Lord's dispensations outwardly be never so dark, and sad, and such as those, who are utter strangers to the Scriptures, and to the Lord's way of dealing with His people, would interprete to be manifest evidences, and demonstrations of God's off casting; yet they may fing with the sweet Psalmist of Israel, and say, Although mine house be not so with God, yet he hath made with me an everlasting covenant, ordered in all things, and sure; for this is all my salvation, and all my desire, although he make it not to grow 2 Sam. 23. 5. O how great is this ad­vantage, that they may by faith read love in His heart, when anger seemeth to flow out of His hands? And that his Interest [Page 350] in, and relation to His people, & theirs to Him againe, abideth firme and unsha­ken, notwithstanding of all the outward sore and sharpe passages of his providence. What Joy, Peace and Comfort may the thoughts of this yeeld unto His sad hearted people, when troubled, at the conside­ration of His sharpe dispensations?

Fourthly, Here is likewise great encou­ragment, and a strong motive to enduce and perswade unto a closeing of a Cove­nant with God: And Oh, that all, who are as yet strangers hereunto, would at length be moved to lay hold on Him, while his armes are stretched out to wel­come & embrace all, who will come.

Secondly, We may hence observe, That there is a discovery to be had of the stand­ing relation betwixt God and His people, even when the Lord hideth Himself: For the Lord was now hiding Himself, or ap­pearing as such unto the Prophet; and yet the Prophet saw him withall, to be the God of Israel, and the Saviour. In the former point, we saw, That the relation betwixt God and His people doth stand, notwithstanding of the Lords hideing of His face; and not appearing openly by acts, sutable to such a relation. But [Page 351] though this be so; yet His people may want the heart-confirming sight thereof. And now in this point, we hear, That His people may be helped unto this sight and discovery, even in such a day, wherein the Lord hideth Himself. And that.

1. When the Lord leadeth them in by Faith, to see His unchangeable Nature, Purposes and Decrees; as also his Truth, and unchangable Word; together with the other Particular grounds of this un­changablness in Gods Relations towards His people, formerly mentioned; the hand of God must lead them in to this secret chamber, where, discovering the Lord, and His way with His people, they see his heart abiding the same, however His face may frown, & rodes may be in His hands. Now when faith getteth right apprehensi­ons of God, and winneth to a right disco­very of Him, they see this connexion, that otherwise would be dark and questio­nable; and they see a reality and subsistence in the promises.

2. The Lord helpeth them to see tho­row the dark cloud, and the black dispen­sation, and to read, what is written on the backside thereof; or what standeth [Page 352] behinde the courtine of the present sad dispensation: And then they discover Faithfulness and Unchangablness in God, & Love, Truth & Mercy in all his dispen­sations.

3. The Lord blunteth the edge of the temptations of Satan; and lets His Child see the unreasonablness of what is object­ed, & the absurdity of the Inference, that Satan and corrupt Reason would make, & draw from the Lords way of procedoure: Yea, he helpeth them to draw the contra­ry Conclusions, and that upon certaine & approven grounds, confirmed by mani­fold experience.

4. The Lord discovereth unto them the firm connexion betwixt these saddest and blakest Dispensations, and the faire Pro­mises, and the noble Outgate, that is coming to His people: And then they cannot but see him to be Israel's God, e­ven when He hideth Himself.

5. The Lord thinketh good sometime to give, in the darkest day, and in the darkest houre of the night, some glimp­ses of His glory, in behalfe of His Peo­ple; to shew, that He is not altogether un­mindful of them; that He is not far away; and that He is about His work, and car­rying [Page 353] it on to His glory, & to their good: And this confirmeth their faith in His abid­ing the same, whatever His dispensations be.

This should let us see, as upon the one hand, the great goodness and condescen­dency of God, who will lout down and help his weak people, who are desirous to fear him, and to walk honestly before him, in a dark day; and will set a pros­pect to their eye, whereby they may see, as Moses did from the top of Pisgah, the promised land, and that great ground of Joy and rejoiceing, that the Lord hath not forsaken His people; so upon the other hand, it should point-out our duty, to wit, to be living nigh God, even while He is hiding Himself; and pursuing after an hid God; to the end, He may lead us, while we are in the dark, and hold us by our right hand, that we stagger not through unbeleef and fall; but may be helped, through his grace, to a sight of Him, as the God of His people, even when He hideth himself; whereby we should have many advantages. As

1. This sight of God, in such a day, as it would set us with earnestness to pray; so it would encourage us to continue in­stant [Page 354] in prayer, knowing that the return would come in due time; seing the Lords mind were not altered, His affections re­mained the same, & His relation to & In­terest in His people was not changed; & therefore He would hear and helpe in due time.

2. This sight would strengthen the child of God unto all Patience in waiting, when he saw, that the Lord would come, and that the coming of the Lord drew nigh, he would waite, and stablish his heart in waiting, as the husband man waiteth for the precious fruit of the earth Iam. 5: 7, 8. And by this patience, as he would establish his heart, as this place of Iames sheweth, so he would possesse his soul Luk. 21: vers 19.

3. It would also strengthen, fortifie & confirme their hope: for faith, discover­ing this sight, would make the soul stretch its hands thorow the dark cloud, to grip the glorious promises, lying hid in the o­ther side, and embrace them. Those wor­thies mentioned Heb. 11. though they did not receive the promises, yet having seen them a far off, & being perswaded of them, they are said to have embraced them vers. 13.

[Page 355] 4. This would keep up their head, and cause them sing in hope, they would re­joice in the midst of their Affliction; and notwithstanding of all the present and ap­parent impossibilities, in the way of the Lords return, & of recovering his work, they yet would rejoice with joy unspeaka­ble & full of Glory; because they would see, the Lord would come, and subdue Nations, and loose the loins of Kings, and open the two leaved gates, and break in pieces the gates of brasse; and cut asunder the bars of yron Esai. 45: 1, 2.

But if it be said, When the Lord is not pleased to lead poor beleevers, into these secrets, in a dark night; nor grant them the use of such a lanterne, whereby they may see their way; nor such a discovery of the grounds of the immuta­bility of this Relation; what can poor beleevers do in that case? The answere ly­eth in that, which we may

Thirdly, Observe from these words of the Prophet, as pointing forth the du­ty of the people of God, in such a case, af­ter the Prophets example; seing for this end this is here set down, to wit, That in a day, wherein the Lord is hiding Him­self, as to the way of bringing about the [Page 356] promised salvation, and out-gate of His Church and People, it is the duty of all beleevers, to be asserting this Relation of the Lord's to, and interest in His Church and People, as their God and Redeemer; and to be closeing with Him and griping to Him, as such, let dispensations seem never so manifestly to speak out the con­trary, & be never so discouraging to them, in that adventure: For we see the Prophet (and doubtless this was left on record, for our instruction, in the like case, and while under the same circumstances) e­ven while he is beholding and considering God, as hiding Himself; laying hold up­on Him, as Israels God, and as the Savi­our; and asserting this as a Truth; to which he would stand, & which he would owne, let matters go as they would. This doth include these things.

1. That in such a day, as this, which was mentioned, the People of the Lord, should look upon it, as their duty, to Professe, Declare, and Avow, that the Lord is Israels God, keeping fast His Re­lation; and Close with Him, Grip to to Him, Accept of Him, and Adhere to Him, as such.

2. Thatin such a day specified, they [Page 357] should certainly expect, that he will an­swere that Relation, and be indeed a Sa­viour: And Salvation should be looked for from Him alone, & none else; & from no other airth. Thou art the Saviour.

The first of these is manifest from these Particulars.

1. That no dispensation we meet with will warrand His people to have mistaking thoughts of Him; or to stand aback from laying hold on Him: For they are not sent for that end; but rather to drive them ni­gher to him, and to urge them to a more firme and fixed adhering to Him. Windy blasts will not cause us hold a more care­less grip of our cloaks, but rather cause us hold them faster.

2. The darker the dispensation be, our need of holding Him fast is the greater; and so our call the more loud;

3. This is the way, to get the sanctified use of such Dispensations; and to win to the right improvement of them: And without this, we cannot carry aright un­der these and the like dispensations.

4. This is the proper season for Faith to bud and appear in, and to bring forth Fruit: And this is the native and kindly exercise of Faith, in such a day.

[Page 358] 5. This is the only way to get a right frame of Spirit, under such a dispensa­tion; and to carry as beleevers ought to do.

6. This is the only way to be keeped stedfast, faithful, and unmovable, in that day of darkness; and without this, the soul is exposed to all the tempestuous on - sets & blasts of the Enemie. Hereby noly is the beleever keeped fast anchored on the rock, that will not fail.

The second Note is likewise clear upon these grounds.

1. Because in such a dark day, Faith should be exercised, and that is the pro­per season, wherein faith should appear, and should grow; that is, as it were, the soil, wherein faith should bring forth fruit. When the knife was at the throat of Isaak, the Son of the promise, and the first and only sprout and appearance of that seed, in whom all the Nations of the Earth should be blessed; yet Abraham, the father of the faithful, beleeved, that God was Faithful and True, and would be his Sal­vation.

2. Thus the Lord is glorified, when, blow stormes as they will, and temptations to a despareing & desponding of heart, be never so multiplied, & motives to seek salvation [Page 359] & an outgate by sinful and, unlawful wayes and meanes, doubled; yet the soul is fixed, on Him, and on Him alone, and will say, Asshur shall not save us, we will not ride upon horses,—but in God alone, the fatherless findeth merey Hos. 14: 3.

All which may discover our sinful and unsutable frame, in such a dark day, when the Lord is, in Glory and Majesty, suta­ble to Himself, carrying on His work, out of our sight, and is hiding Himself, that we cannot see him, nor know what he is doing; so may it point forth our duty, and teach us, what to think, and what to do, in such a day. And to this end, we may hence learn in particular, to minde those duties following.

1. In such a day, wherein the Lord hideth Himself, we should beware of en­tertaining any jealous thoughts of Him: Satan will then be busie, to muster up all the Arguments and Grounds he can, to cause Beleevers, at least, turn jealous of God; and to doubt, if He will appear any more for Zion, to the end they may faint, and give over Faith and Hope; and then he hath gained his point; and Beleevers in such a day, may expect this, and feare their own hearts, that will be too ready [Page 360] to comply with all Satans Motions and Suggestions: This therefore would be carefully guarded against.

2. In such a day, the unchangable Pur­poses of God, His faithful Word and Promises should be the subject of our Me­ditation; on these should we dwell, and ruminate; to the end, our heads may be keeped-up in hope, and we may not des­pond.

3. We should beware to make the day darker, by sinful departing from God, and by giving way to Satans Temptations: When folks in a dark night are walking a­mong snares and pits, they will set down their feet with great warriness and cir­cumspection: so should we do, in such a day, lest we make our Condition worse.

4. We should observe narrowly, what we can mark, in the Dispensations of the Lord, that will say and evince to us, ac­cording to the grounds of spiritual rea­soning, that God is about His work; and that, though we see Him not, yet. He in working under ground, and carrying on His projects; to the end, we may be con­firmed in our hope, and strengthened to waite, with patience and faith.

5. We should minde our duty, what­ever [Page 361] He do; for that is it we are called to, and so much the rather, that the Lord hid­eth Himself, should we be diligent in unquestionable duties; for He meeteth him that rejoiceth and worketh righteousness Esai. 64: v. 5.

6. We should beware to limite the holy One of Israel; let us rather stoup and adore, and acknowledge Him to be Jehovah, who doth what He will.

The Third thing considerable in these words of truth, is, what is imported by that word Verily: And it wouldseem, to pointe out to us these particulars following, which I shall but mention.

First, That it is no light, or easie mater, to win to the faith, and to the sight of this by saith, That God is the Lord, and the God of Israel, and the Saviour, when He hideth Himself: For this eja­culation seemeth to have been, or is so here expressed, as if it had been the issue and result of some great inward wrestling, out of which, when the Pro­phet getteth up his head, he cryeth out, Verily thou art a God, that hidest thyself, &c. And considering, the frame of our heart by Nature, and the subtilty [Page 362] of Satan, and his skill and diligence to muster up all Considerations, in such a day, to our disadvantage, this difficulty cannot but be great.

Secondly, That this truth is of great moment, being here confirmed by such an asseveration: It is a truth, useful, and ne­cessary to be beleeved and fixed in the heart: For it is attended with great advantages, and the want of the faith of it, is not only sin­ful, but most hurtful and dangerous; being accompanied with many sad evils, and being the cause of dreadful effects and consequences.

Thirdly, That this Truth should be fixed, in our hearts, as a great and fundamental point, and put beyond all doubt, or dis­put with us, that He is a God, that hideth Himself, the God of Israel, and the Savi­our.

The Last Particular here considerable, is the Prophets uttering this Mater to God, and speaking thus to Him, Verily thou art a God that hidest thyself &c. Which point­eth forth to us these things.

First, The sincerity and uprightness of heart, in the Prophet, who could thus speak unto God, and lay the matter before Him, as it was: Which should teach us to [Page 363] be honest, sincere, and upright in all our carriage, free of deceit and hypocrisie.

Secondly, The reality of this his Exercise, and outgate; for it was no made and supposed thing, but real: To teach us so to carry.

Thirdly, That the Prophets heart was more warmed unto God, and that this was the result of his excercise, in his medi­tations, that his heart was drawn nigher unto God; for now he uttereth the matter, in the very bosome of the Father. It is well, when our exercises have this issue and out­gate.

Fourthly, His open Profession of this matter, was to exalt and glorify God; for herein is a piece of solemne worship per­formed unto God; which pointeth forth our duty, in the like case.

CONSIDERATION XXI. No man can make straight what God hath made crooked.

IN a day, wherein the People of God are persecuted and afflicted for His sake and cause, it were a great help and advantage unto a christian and sutable carriage under that dispensation, to have right and sutable thoughts of God, and of His divine works. In such a day, we fancie and imagine many things amiss, in the Providential Workings of God, many things we think we see, that might be helped, and if we had the disposal of matters, in our hand, should be quickly redressed; and thus being led away with our own proud hearts, and insensibly car­ried down the strame, we fall a censureing of the holy Way of the Lord, and a quar­relling with Him, because He doth not re­ctifie [Page 365] matters, according to our mind, and doth not governe the world, or, at least, the Church, according to our wishings and wouldings. Now because this frame of spirit is so repugnant unto the Holy Will of God, so unsutable unto the Children of God, so hurtful unto the Soul, and such an Enemie unto the right deportment of Souls, in the day of Crosses and Affliction, it will be of use to to speak some thing (if the Lord will help) to rectifie our mistakes, and to cure us of these Distempers.

We think we see many crooked Passages, in God's Way and Dispensations with the Church, and with ourselves in particular; and we imagine also, we know wayes how to set all these crooks even; But this is really a clear demonstration of our follie: For the Wise man telleth us here, that no man can help any thing, that they suppose God hath made amisse; or make any thing straight, which God hath made crooked, who can (saith he) make that straight, which He hath made crooked?

Among several other wholsome Instru­ctions, which Salomon giveth us, in this penetential discourse of his, this is one, That we would Consider the Work of God, that is, Take notice of what He is doing and working, ponder upon His works, Me­ditate [Page 366] upon them, and dwell on the thoughts thereof, and lay to heart His Providential disposal of all Things, Actions and Events; and His ordering and mannaging of them all to His own Glory, and according to His own mind and absolute will and pleasure: And that so, as to acquiesce in what He doth, to rest satisfied with it, and to comply heartily and cheerfully therewith, in all points, without Murmureing, Fretting, Repineing or Quarrelling. And He addeth a Reason; (which is that we are here maine­ly to speak to;) for who can make that straight, which he hath made crooked? This question is an emphatick negation of the thing; and is as much, as if he had said, it is absolutly Im­possible, that any Creature, Man or Angel, can make straight, what God hath made crooked. They cannot Counter - work the Lord; they cannot undo what He hath done; they cannot amend what they sup­pose is made or done amisse.

This He had said before Chap 1: vers. 15. that which is crooked cannot be made straight. And here He maketh this Improvement of it, and as it were draweth this use from it; That we should consider the Works of the Lord; as if He had said, The Considera­tion of this, that no man can make any thing straight, that they suppose God [Page 367] hath made crooked, should move us to complye with, and contentedly acquiesce in whatsoever God doth under the Sun, by His mighty Power, and according to His unchangable Purpose and Counsel, and to the everlasting determinations of His holy will.

These words give ground to enquire

1. What are those crooked things, which God hath made?

2. How and why it is, that these crooked things cannot be made straight by one or o­ther of the Creatures?

3. What way we should, upon this account, Consider the Works of God? or what Improvement we should make of this Impossibility of helping, what we suppose is amisse, in the Lord's Works of Provi­dence?

As to the first, VVe may not suppose, that, to speak properly, any thing, that God doth, is crooked; but our corrupt unsatisfied mindes look upon many passages of God's All-ruling and All-disposing Provi­dence, as crooked, and as such as we would faine have altered, if we had our wills. Some of which we can onely mention, and these we may reduce to two Heads,

• 1. Touching some things, that are more controverted.
• [Page 368] 2. Touching some things, that are less controverted.

As to the more controverted, we shall mention only these following,

1. Not only do our hearts rise up against the Holy and Soveraigne Acts of Gods will, in choosing whom He would unto eternal Life, and in passing by o [...]hers; as we see Rom. 9. Corrupt Reason, that will not submit unto the Lord and His wayes, spurn­eth against that saying, that God hath mercy on whom He will; and Iacob have I loved &c. Vers. 13, 15. and responsateth against God, objecting, upon this account, unrighteousness unto the just and holy One of Israel V. 14. But also against His holy Executions of these His Holy and Soveraigne Decrees. Paul had concluded, that God had mercy on whom He would, and hardened whom He would Vers. 18. And corrupt Reason will againe carp, and say, If so, why doth He yet finde fault? For who hath resisted His will? Vers. 19. Unto which the Apostle must re­turne a sharp and silenceing answere, Vers. 20, 21, 22, 23. Nay, but O Man, who art thou, that repliest (or disputest) against God? Shall the thing formed say to Him that formed it, why hast thou ma [...] me thus? Hath not the Potter power over the Clay, of the same lump; to make one vessel unto honour, and another unto dishonour. &c.

[Page 369] 2. So in the matter of the Lord's dispen­sing the meanes of grace, and the Gospel, we wonder at the Lords Way, and cannot understand how it is, that He should hide this Mysterie from Ages and Generations Col. 1. vers. 26. Ephes 3: v. 9. should send the Gospel to one place, and not unto another; and why He should forbid the Apostles to goe preach the good newes of Salvation in Asia and in Bithinia Act. 16: vers. 6, 7, Why He should continue the Gospel long with one people, and remove it quickly from a­nother, and Non-church them: And why one Nation and People should enjoy the meanes of grace for many ages; and others, for many ages, never once have a report of Salvation through Christ, but be left, from one generation to another, in blackness of darkness, in woful Idolatry and Ignorance. This piece of the Lord's work seemeth so crooked, and so unlike to, and incorres­pondent with, or repugnant to the attri­butes of God, as to His Mercy, Loving Kindness and Goodness, unto some, that they, to make up this supposed gap, and set right this crook in the Lords way, feigne and imagine an Universal Objective Grace; or an Universal Gospel; that is, that God hath given to all Nations, how barbarous so ever, those meanes of Grace and Salvation, [Page 370] which, if they would improve aright, would prove saving; and so must imagine, that the Sun, Moon and Stars, Raines and fruitful Seasons, and other works of Crea­tion and Providence, do preach out that Mysterie of Salvation through a crucified Christ, contrare to Scripture, and to all Sense and Reason; or that there is another way to Salvation, than by saith in a cruci­fied Christ; which is also contrare to the Scripture Act. 4: vers, 12. Thus the Armi­nians, and Semi - Arminians and Quakers, think to make this crooked work of God straight; but in vaine. We should rather minde that, which Paul hath Rom. 11: 33. after he had spoken of the rejection of the Jewes, and the Lords taking-in the Gentiles, O the depth of the riches both of the wisdome and knowledge of God! How unsearchable are his judgments, and his wayes past finding out! Vers. 34. For who hath known the minde of the Lord, or who hath been his Counsellour? Vers. 35. Or who hath first given to him, and it shall be recompensed to him againe? Vers. 36. For of him, and through him, and to him are all things, to whom be glory for ever, Amen. And minde the purpose of God here, Ephes. 1: v. 8, 9, 10. and 3: 9, 10, 11.

3, The way of the Lord, in this matter, seemeth so crooked to Pelagians, and their [Page 371] followers, Arminians, Socinians and Quakers' with Papists and Iesuites, that all this contri­vance of an Vniversal Objective Grace, or an Universal Gospel, will not satisfie them, nor be enough, in their apprehensions, to set this crook even; but they must further as­sert an Vniversal Subjective Grace; that is, Grace and Power granted to every One, to hearken to the voice of God calling in Na­ture, and in the Gospel, to convert and turne themselves, to believe and repent, if, and whensoever they will; because they see not, how it is consistent with Gods Wisdom and Goodness, to require any duty of man, but what he giveth him full ability to per­forme, not regairding the stock of strength, that was once given to man, and was dila­pidat by Adam. But, as to this, how crooked so ever we suppose it to be, we must rest here, that the Carnal mind is enmity against God; for it is not subject to the Law of God nei­ther indeed can be Rom. 8: vers. 7. And that the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned 1 Cor. 2: v. 14. and that Faith is the gift of God. Ephes. 2: v. 8. And that it is God that worketh in us both to will and to do, ac­cording to his own good pleasure Phil. 2. vers. 13. And that Christ is a Prince exalted to give Re­pentance. [Page 374] Act. 5: v. 30 And that God is a free Dispenser of His grace, as being obliged to none, and shewing mercy to whom he will.

4. That work of the Lord's covenanting with Adam, as the Head, in the name of all mankinde; and his imputing his sin unto his posterity, who were in his loines, so that all become borne and conceived in sin, and obnoxious to the wrath of God, because of that transgression of Adam, according as the Apostle speaketh Rom 5 vers. 12. Where­fore, as by one man sin entr [...]d into the world, and death by sin, and so death passed upon all men, for that all have sinned. And againe Vers. 14. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the simi­litude of Adams transgression. And Vers. 18. Therefore as by one mans offence (or by one of­fence) judgment came upon all men to condem­nation. This Dispensation, I say, seemeth so crooked to some, such as Pelagians, So­cinians, Arminians and Quakers; that they must absolutely deny it; and say, there is no such thing as original sin, though Paul sa [...]eth Ephes. 2: vers. 3.—that we were by nature (including himself) the Children of wrath; And David telleth us, in his humble Confession of sinnes to God Psal. 51 ver. 5. Behold I was shapen in iniquity, and in sin did [Page 373] my Mother conceive me. And Iob sayeth Chap. 14: v. 4. Who can bring a clean thing out of an unclean? Not one. And to the same purpose Bildad Iob. 25: v. 4.—How can he be clean that is borne of a Women?

5. For further setting even, what other­wayes men think crooked, in the way of the Lord, they imagine, assert and defend an Universal Redemption; saying, that Christ hath died for all; equally, say some; with some difference, say others: because it seemeth a crooked thing with them, and inconsistent with the Nature and Goodness of God, not to seek the Salvation of all, and not to prepare meanes of life for all, & so not to send Christ to die for all and every mothers son; though we be plainly enough and expresly told in Scripture, that the Fa­ther gave not all to the Son to redeem, but some; and that Christ laid down His life a ransome for those alone, who were given to him to save, and of whom he must give an account to the Father, as having undertaken to redeem them from Hell, Wrath, Satan and all their Enemies; and by His Power, and Grace to bring them saife home at length, as being their Head, their Hus­band, their Shepherd, their Cautioner, their Lord Ransomer, their Intercessour, and Advocat with the Father; and that [Page 374] these are an all; and called the [...]orld, to point out their natural Original, that Grace may the more appear to be grace; and to pointe out their being scattered through th [...] world, and taken out of all Kindreds, Ton­gues, Nations, People, Languages; es­pecially now under the Gospel, in distincti­on from the dayes of the Old Testament, when the Iawes were only the peculiar peo­ple of the Lord, and in Iudah only was God known, and his name great in Israel.

6 Further to make God's supposed crook­ed wayes straight, the Enemies of the free G [...]ace of God imagine▪ that the will of Man must be left Free, to be Lord of all, and absolute disposer of the decrees and purpo­ses of God of Redemption, and of Salvati­on; so that the Lord must not by an Irresi­stible Power draw any home to Christ, con­trary to Ioh. 6: 44. Nor create in any a new heart, and take away the heart of stone, and give an heart of flesh, contrare to Ezech. 11. 19. and 36: 26, 27. Because they can­not see, how it can consist with Gods Love to mankinde, to preferre one to another; they imagine that God layeth the matter alike to all mens door, standing equally and knocking at every mans door; and so leaving it to them alike to choose or refuse, [Page 375] to become happy or miserable, as they please; and so they say, that when God hath done all He can or will do, to save people, their will is at perfect freedome to accept or reject the Grace of God, and that there is no special saving work of grace upon the heart of one, more then of ano­ther. O what real crooked work do fool­ish men make here! How do they darken, deforme and make crooked the glorious straight work of the free grace of God, wherein absolute Soveraignity, glorious Grace, and the free Mercy of God shineth forth with such a Soveraigne Lustre, Beauty and Glory? Paul had other thoughts of the matter, when he said Ephes. 1: vers. 3, 4, 5, 6, 7. Blessed be the God and Father of ou [...] Lord Iesus Christ, who hath blessed us with all spiri­tual blessings in Celestials, in Christ: according as he hath chosen us, in him, before the founda­tion of the world, that we should be holy and without blame before him in love, having prede­stinated us unto the adoption of Children by Iesus Christ to himself, according to the good pleasure of His will. To the praise of the Glory of his grace, wherein He hath made us accepted in the beloved &c.

7. To salve this same Diana of Free will, the same Persons do deny the Free and Ab­solute Decrees of God, touching any thing [Page 378] to be done by Man, whether good or evil; because they cannot see, how God's Abso­lute Decrees, concerning this or that, can consist with the free Actings of mans will, & not impose an absolute necessity on man to do, or not to do, according to what is decr [...]ed; as the stone must absolutely and naturally move down-ward, and the Sun shine, and all Natural causes act and work; therefore to make this supposed crook straight, they see no other way, but to de­ny all such Decrees, and Purposes in God; not knowing, that as God's decrees deter­mine the event, so they determine the man­ner of the events [...]alling out; that Natural Causes shall produce such an event natural­ly and necessarily, and Free and Contingent Causes shall in [...]vitably produce such an ef­fect, but freely and contingently, accord­ing to their Nature: as that the Iewes should kill Christ, and do what they did against him; but yet through no necessity of na­ture, but freely and of their owne accord, out of malice and enmity; as also that the souldiers should pierce Christ's side, and not break a bone of Him, and all that most freely, without any compulsion, or con­straint upon their wils: Whereby we might [...]ee, if we were compliant with the holy Will & Workings of God, that the decrees [Page 377] of God are so far from everting & destroy­ing the Liberty of the will of man, that, on the contrary, they establish, & confirme the same. But let men imagine it to be ne­ver so crooked, we must hold by this, That God did from all eternity freely & unchanga­bly ordaine whatsoever comes to passe, e­ven the most contingent things Act. 2: 23. & 4: 27, 28. Prov 16: 23.

8. So to make the wayes of God straight and even, which otherwise men imagine would be crooked, Some, as our Quakers, with others, imagine that People may be saved, that never heard of Christ, by yeeld­ing Obedience to the law and light of Na­ture, or by following the guide of the works of Creation and Providence, or a Light within them, as they speak: But what their condition is, who are without Christ, the Scripture sufficiently sheweth Ephes. 2: 12.—they are strangers from the Covenants of promise, having no hope, and without God in the world. And that the light of Nature can on­ly helpe to make Persons without excuse Rom. 1: 20.

But passing these and the like, which are mater of controversie, let us mentione some others of God's works, which men suppose to be crooked: As

1. When it is as Eccles. 8: 14. There be just [Page 378] men to w [...]om it happeneth according to the work of the wicked; and againe there be wicked men, to whom it happeneth according to the righteous; that is, when as to the outward things in the world, It is just otherwise as we would think should be; the wicked prosper, and their eyes stand out with fatness, they in­crease in riches, and have more then they could wish, they are not in trouble, nor pla­gued as other men, and there are no bands in their death, as it is Psal. 37: 3, 4, 5, 12. And upon the other hand, the Godly man he is oppressed with Poverty and Affliction, plagued all the day, chastened every morn­ing. This was such a rugged and uneven path, that the honest Man of God Asaph could not hold his feet in it; but was like to fall and break his neck, concluding that it was in vaine to minde piety; veri [...]y (said he vers. 13) I have cleansed my heart in vaine, and washed my hands in Innocency. And such a crook was this, that he could not get it set straight, till he went into the sanctuary of God vers. 17: This mistake made Iobs friends go so wilde, in their reasonings against him; and to conclude him an hypocrite, because he met with such hard outward dispensati­ons at the hands of the Lord; for they could not see, how God should deal with a Godly man, as He dealt with Iob; that was so [Page 379] crooked a piece of work, that they thought God would never have made it. But Iob understood the matter otherwise, and told them Chap. 9: 22. This is one thing, therefore I said it, He destroyeth the perfect and the wicked So Ch. 12: 7, 8, 9, 10, 11, 12, 13. he enla [...]g­eth upon this theame.

2. When it is as Eccles. 4: 1. So I returned and considered all the oppressions, that are done under the Sun, an [...] [...]ehold, the tears of such as were oppressed, and they had no comforter; and on the side of their oppressours there was power, but they had no comforter. That is, when the innocent are oppressed in their Name, Goods, Rights, and Person, and made to cry out bitterly because of their oppression; and yet have none to take their part, or helpe them, or speak comfortably unto them; no [...] power to helpe and relieve them­selves: but on the contrary, their oppres­sing enemies have power and might enough, to bear them more downe, & oppress them. This seemeth a crooked piece of work, and yet the Lord hath so ordered matters, that it is oft so with the innocent. We see what Iob was made to say Chap. 6; 14. To him that is Afflicted pity should [...]e she [...]ed from his friend; but he forsaketh the fear of the Almighty, 1 [...]. my Brethren have dea [...] dec [...]itfully as a brook, as the streams of brooks they passe away. And How [Page 382] Habbakuk looked upon this Chap. 1: 13, 14, 15, 16, 17. Thou art of purer eyes than to be­hold evil, and canst not look on iniquity; wherefore lookest thou upon them that deal trea­cherously, and holdest thy tongue, when the wicked devoureth the man, that is more righte­ous than he? And makest men as the fishes of the sea, as the creeping things, that have no ruler over them &c. This seemeth to many to be a very crooked passage of Providence, and they think, the judge of the whole earth should order matters otherwise, and not a few are stumbled hereat, and tempted to think, that God hath forsaken the earth.

3. When it is as Eccles. 7: 15.—there is a just man that perisheth in his righteousness; and there is a wicked m [...]n, that prolongeth his life, in his wickedness. This seemeth also a crooked passage in the Lord's way & Work, to many, who look upon the Lord and his way and working with eyes of flesh. How oft hath it thus fallen out? Honest Naboth, experienced this 1 King. 21. So did Ioh Bap­tist, when he was so basely and unworthily cut off, and that in his righteousness. So also the Martyres of the Lord, in all ages. Honest Ier miah thought this a secret, that he could not be satisfied in, and a ground whereupon he would go plead with God Chap. 12.

[Page 381] 4. Yea, when it is but as Eccles. 9: v, 2, 3. it seemeth crooked to many, who would have a visible difference in external things, alwayes put betwixt the Righteous and the Wicked. And yet we see the Wise Mans Observation was, that no man knoweth ei­ther love or hatred by all that is before them. All things (saith he) come alike to all; there is one event to the righteous and to the wick­ed; to the good and to the clean and to the unclean; to him that sacrificeth, and to him that sacrificeth not: As the good, so the sinner; he that sweareth as he that feareth an Oath. This is an evil a­mong all things, that are done under the Sun, that there is one event unto all. Our carnal Reason would think, that God should so rule and governe the world, as that all might be in case to observe a palpable dif­ference betwixt the Godly, and the Wicked, even in external things: But we will not get made straight, what God hath thus made crooked.

5. So it seemeth crooked to some, that it is oft times with men, as was observed by Salomon, Eccles. 9: v. 11. The race is not to the swift, nor the battel to the strong, neither yet bread to the wise, nor yet riches to men of under­standing, nor yet favour to men of skill, but time and chance happeneth them all: But things fall out quite otherwise, than men would [Page 382] have expected, or hoped: And though here­in appeareth a beautiful over ruling hand of Providence, controlling mens Projects, Designes and Forecastings, and disappoint­ing them of their hopes, and of what they promised themselves, and made account to be sure of; because of their wise contri­vance and managment of their work unto that end, yet our carnal Reason would think, it should be otherwayes, and that our paines labour and wise Contrivances should not be in vaine; that David, when he had made such preparation; for building of the House of God, should not misse of his great de­sire and wish. But our seeing of crooks in this straight All-ruling and All-dispo­sing providence, doth but proclame our blindness.

6. Our carnal heart would oft times think, that it is a wonderful crook in the Providence of God, that he should suffer sin to be in the world, which doth so much di honoure him, and causeth so much trou­ble and evil, unto all, when he may and can well hinder it. We oft wonder, why the Lord should have suffered Adam to fall, and bring himself and all his posterity into such a sea of misery, yea and the whole creation almost; seing he might have keeped him, as he did the confirmed Angels: And we [Page 383] are ready to think, that it had been better, if sin had not entered into the world; and thus account this passage of the Lords Providence to be a crooked thing. And we are ready to wonder that the Lord suffers wicked per­sons to live so long to dishonoure Him, and commit more wickedness, and that He doth not presently cut them off, or at least re­straine them, as He might do, a thousand wayes. As also that he should judicially harden their hearts; as he did the heart of Pharaoh, that so they may commit more sin, and beleeve a lye, as 2 Thes 2: vers. 11, 12. and not obey the voice of the Lord, as Esai 6: v. 9, 10. Rom. 11. v. 8 Act. 28: 26. Mat. 13: v. 14. Mark. 4: v. 12: Luk. 8: 10. Ioh. 12: v 40. But if our eyes were opened, and if we were spiritual, we would see a beautiful straightness, where now we think there is a crook.

7. The Dispensations of the Lord, in and about His Church, do oft times seem crook­ed to us, when we consult with carnal Rea­son. As

(1.) It seemeth not straight to us, that His Dispensations should so contradict (1.) His Promises, (2.) The Hopes and Expe­ctations of His People. And (3.) Their Prayers, Desires and Wrestlings. We oft think it should be otherwayes; and so [Page 384] allaige that there is a crook and a pal­pable unevenness in the Way of the Lord.

(2.) It seemeth crooked to us, that His Church should be so keeped under, and op­pressed by wicked men; and persecuted for His sake, and for the truths sake, and should be still, as a bush all in fire: For we would think, that God should keep His own peculiar Kingdom, and his own Flock free from the Oppression & Tyranny of Oppressing Enemies: Hence we finde, that His People have put up many times a complaint concerning this. See Psal. 44: vers. 12. and 60: vers. 3. and 94: v. 5 Dan. 9. vers. 16.

(3.) And that this trouble should not be for a short time, like a Summer showr, that soon bloweth over; but almost her constant lot from her youth Psal. 129: vers. 1, 2. so that her lucide intervals, and sun-blainks are but short, and she is hardly well out of one tryal, while she is in the midst of ano­ther.

(4.) So it seemeth crooked, that this trouble should not be light, but very sad and sharpe; the Enemies should make long their furrowes Psal. 129: v. 3.

(5.) That she should not have one enemy to deal with, but many, both together and successively. The Tabernacles of Edom and [Page 385] the Ismaelites, of Moab and the Hagarens, Gebal and Ammon and Amaleck, the Phi­listines, with the Inhabitants of Tyre and Assure Psal 83: 6, 7, 8.

(6.) That the Lord should not hear or regard the Prayers & Cryes of His people; but should rather be angry at their Prayer. Psal. 80: 4.

(7.) That the Lord should seem so in­exorable, that he would not grant the suits of his special favourites, and such as have prevailed with Him at other occasions, interceeding in their behalfe, such as Mo­ses and Samuel Ier. 15: 1. and Noah, Dani­el and Iob Ezech. 14: 14, 20.

(8.) That the Lord should suffer these wicked enemies to overturne all His own work; break downe the carved work [...] pluck up the vine, which His own right hand hath planted. As Psal. 80: 8, 9, 10, 11, 12, 13. to burne up all the Synagogues of God in the Land; cast fire into the sanctuary &c. Psal. 74: 2, 3, 5, 6, 7. Yea and blaspheme His own name vers. 10. See Psal. 44.

8. There are also several things, in the Lord's Dispensations with His own peo­ple in particular, that seem to us many times crooked: As

[Page 386] (1.) We think that He should never hide his face from his owne faithful ones; and that they should never be made to cry out with Iob Chap 13: 24. Wherefore hidest thou thy face, and holdest me for thine enemy? and as David Psalm 10. vers 1. and 30. vers 7.

(2.) Or if He contend against them, He should shew them wherefore, and not put them to complaine of this, as Iob was, who said Iob 10: 2.—Shew me wherefore thou contendest with me.

(3.) We think it strange and uncouth, that the Lord should shew himself terrible unto them, as to Heman Psal. 88. who was distracted with the terrour of God, and to Iob. Chap. 7: vers 13, 14, 15. & 9: 34. & 6: 4.

(4) We are ready to think, that such should never be under Cloudes, Fears, Darkness, sad Apprehensions, & Doubts concerning their state and condition, Esai. 50: 10. But that alwayes they should en­joy light, and see their happy conditi­on.

(5.) We think that the work of grace in His people should never meet with a stop, far less with any decay; but that they should be still flourishing like the palme [Page 387] tree, and growing like a Cedar in Leba­non.

(6.) So we think, that they should be free, all their dayes, of the trouble or at least of the prevailing power of corrupti­on; we think, that enemy should never assault us any more, or molest our quarters: We think it strange, that these servants should ever come to ride upon horses, in our souls; and that His people should be made to cry out with Paul Rom. 7: 24. Woe is me miserable man, who shall deliver me from the body of this death.

(7.) We think it also strange, that they should have so little rest from Satan, and from his inward hellish Injections, tend­ing to Atheisme. Infidelity, Blasphemy and all Profanity: Seemeth not that dis­pensation somewhat crooked, that Paul met with, after he was taken up to the third heaven 2 Cor. 12: 7?

(8.) It seemeth many times uncouth to us, that His people have so many sad and bitter houres; & that they are so far from enjoying Comfort, Joy and Delight, & from that life of rejoyceing in the Lord continually, which is allowed to them, and they are called to; that their life is nothing almost but a continual complaint; [Page 388] sometimes compleaining of the Hardness of their heart, Blindness, Weakness, Impotency, Treachery, &c. sometimes of the weight of Duties, and of their Fail­ings and Shortcomings; sometimes of the prevailing of Corruption and of the power of Temptation &c.

These and the like dispensations of the Lord, in and about his Saints, seem to themselves & to others sometimes crook­ed, and very unstraight: and as they wish it were otherwayes; so they suppose it would be more glorious and honourable to the Lord, if it were otherwise.

Thus it appeareth, how many things God hath made crooked, to our appre­hensions: But now, who shall, who can make these crooked things straight? This is the Second Particular, in the words, That what God hath made crooked no man can make straight, with all his Wis­dome, or Power, or by all the meanes he can use or devise; for that which is crook­ed cannot be made straight Eccles. 1: 15. I know (said the wise man Eccles. 3: 14.) that whatsoever God doth, it shall be for ever: nothing can be put to it, nor any thing taken from it. When He giveth quietness (said Elihu Iob 34: 29.) who then can make trouble; & [Page 389] when He hideth his face, who then can behold him? Whether against a Nation, or a Man only?

And the reason is manifest, because

1. He is Unchangeable, and hath fixed all upon Eternal, and Immutable Purpo­ses. He is the Lord, he changeth not Mal. 3 [...] v. 6. With him is no variablness, nor shadow of turning Iam. 1: 17. He doth all things after the Counsel of His owne will Ephes. 1. 11. taking Counsel of none Rom. 11▪ v. 34. Esai. 40: 13, 14. His Counsel hath an immutability Heb. 6: 17.

2. He is Almighty; and who can justle with Him, and put Him to take new Re­solutions? He is in one minde (said Iob Ch. 23. 13. and who can turn Him? And what His Soul desireth, that doth He. So Psal 115: v. 6. He hath done whatsoever he pleased. I know (said the Psalmist Psal. 135: 5, 6.) that Iehovah is great, and that our Iehovah is above all Gods, whatsoever the Lord pleaseth that did He, in heaven, and in earth, in the seas, and all deep places. So Iob tels us Chap 9. 4. He is wise in heart and mighty in strength, who hath hardened himself against him, & hath prospered? So vers. 12. Behold he taketh a­way, who can hinder him, Who will say unto him, what dost thou?

3. He is Absolute and Soveraigne, to [Page 390] do what he will, as the Potter is absolute over the clay Ier. 18: 6. Rom. 9: 10. Esai. 45: 9. And he is uncontrollable: Who can call him to an account? Who can say unto him, what dost thou? Iob. 9: 12. He giv­eth not account of any of his matters Iob. 33: vers 13. For he is greater then man vers. 12.

4. All his wayes are done in Wisdom, and all his works Psal. 104: 24. & 136: 5. And there is no wisdome against the Lord Prov. 21: 30. He hath established the world by His wisdom Ier. 10: 12. & 51: v. 15. He is mighty in strength and wisdom Iob 36: 5. And what then can foolish man, that is like a wilde asses colt, do? With the Ancient is wisdom (said Iob Chap. 12: 12, 13, 14. &c. and in length of dayes understanding: With him is wisdom and strength: he hath Counsel & understanding: and thence inferreth, Behold he breaketh down, and it cannot be built againe; he shuteth up a man, & there can be no opening &c. See further to the end of that Chap.

5. All his works are perfect Psal. 18: vers 30. And then, what can be added to them, or taken from them to amende them? What is perfect cannot be made better, or amended, one way, or other. What we then think and account to be crooked, is Perfect, Straight and Even, and contri­buteth [Page 391] to make up this compleat perfecti­on of the whole.

6. There are Depths and unseen Myste­ries in the work and wayes of the Lord, that we cannot search, and ignorance of which causeth the sinstruous Apprehensi­ons, that we have of them: And how shall we think to amende that, which we do not understand? His works are great, sought out of all them, that have pleasure therein His works are honourable, glorious, & wonderful Psal. 111: 2, 3, 4. Then I beheld (said the wise man, Eccles. 8: ver. 17.) all the work of God, that a man cannot finde out the work that is done under the sun: Because though a man labour to seek it out; yea further, though a wise man seek to know it, yet shall he not be able to finde it. And againe Chap. 11: v. 5. As thou knowest not, what is the way of the Spirit, nor how the bones do grow, in the womb of her, that is with childe; even so thou know­est not the works of God, who maketh all.

The consideration of which should first cause us sorrow, and mourne before the Lord, for our seeking to amend God's work, as if we could make straight, what God hath made crooked, and set all things in a righter posture, than God hath done. Concerning which, we would 1. Take no­tice [Page 392] of some of these wayes, whereby we are attempting this vaine work. And 2. Take notice of the evil of this sin.

As to the First. We are seeking to make straight what God hath made crook­ed, when

1. We are in a quarrelling humore Dis­puting with God, and Condemning him in our minds, for what he is doing; and Justifying ourselves in our Anger and Dis­pleasure against the Dispensations, and Wayes of the Lord, as did Ionah; who was displeased exceedingly & very angry, that the Lord spared Ninive Chap. 3: v. 10. with 4: v. 1. And when the Lord said unto him Chap. 4: vers 4. Doest thou well to be an­gry? was not for all that satisfied: and a­gaine vers 9. when the gourd was wither­ed, and the East winde blew, and the sun beat upon his head, he fell againe in this distemper; and when the Lord said unto him, the second time, doest thou well to be angry? he answered, I do well to be angry, even unto death.

2. When our vaine Ratiocinations are engaged against the wayes of the Lord, in one particular or other; and we have this or that, to object against that course, which the Lord taketh; as if we would [Page 393] impute iniquity unto our Maker; and ac­cuse Him of unrighteous dealing: As those whom Paul bringeth-in reasoning against the truth of God, and saying Rom 9: 19.—Why doth he yet finde fault? For who hath resisted his will? To whom he answer­eth Vers. 20, 21. Nay, but o man, who art thou [...], that (answerest againe, or disputest against God, or) repliest against God, &c. As if he had said, Hath not the Lord Po­wer and Soveraignity, in that matter, to do what he will; as well as a Potter hath over a bit clay? May not God dispose of His Clay, which he made Himself, as well as the Potter may do of the Clay, which he made not, and is not the Creator of, but was created to his hand, by the same God, that created himself? Why then dost thou quarrel with Him, or disputest against Him? Canst thou help the mat­ter? Canst thou make that straighter, than it is?

3. When we corrupt the truthes of God, and abuse them, perverting them to our corrupt and licentious Ends, like that saying Rom. 6: vers. 1. Shall we continue in sin, that grace may abound? And againe Vers. 15. Shall we sin, because we are not under the Law, but under grace? And Chap. 7: [Page 394] v. 7. Is the Law sin? So Chap. 3: v. 31. Do we then make void the Law through faith? These and the like Objections, which Paul, in his Epistles, preoccupieth, shew what the corrupt heart and reasonings of men are set upon; and how prone they are to turne the Grace of God into lascivi­ousness, and to pervert the right Wayes of the Lord. Whereby they clearly de­monstrate, how displeased they are at the holy Truths and Wayes of God, and how ready to thraw and pervert them, that they may become more straight, then they seem to them at present to be.

4. When we Fret, Repine, Grumble and Grudge in our minde, against any of the Lords Dispensations in and about us, or our concernments. This was the great sin of Israel, they murmured against the Lord, and against Moses, Exod. 15: and 16, and 17. Numb. 14, and 16, and 17. 1 Cor. 10: 10. They were dissatisfied in their mindes, and repined and murmured against the Lord; and hereby they said, they would have the wayes and dispensa­tions of the Lord altered towards them: they were crooked, and they would have them made more straight.

5. When our hearts do not sweetly [Page 795] comply with the Wayes and Dispensations of the Lord, or we learne not, nor study Christian Submission. We should submit ourselves unto the Lord, I am. 4: vers. 7. and humble ourselves under his mighty hand 1 Pet. 5: v. 6. We should be in subjection unto the Fa­ther of Spirits. Heb. 12. vers. 9. even when he Crosseth, Chastneth and Afflicteth us But when we forget this Christian Duty, we declare our displeasure, at Gods wayes and dealings with us; and say, that we would have his work amended, and that made straight, which He hath made crooked.

6. When we are Impatient, and can­not waite God's leasure, but take sinful courses to deliver ourselves; or sit down discontented, and sinfully longe for an outgate; then we declare our dissatisfaction with God's way, and would have his dis­pensations altered, and matters running in another channel: As when the labouring man would have the day of harvest the next week after the seed is cast into the ground, he is displeased with Gods Or­der and Appointment of some Moneths interveening: Whileas we should have Patience, and waite Gods time with Pa­tience, [Page 396] I am. 5: 7, 8. Luk. 8: 15. 2 Pet. 1: v. 6. I am. 1; 4. Rom. 12: 12.

7. When we are discontented with our own lot, and grudge at others, as having a better lot, than we have: an evil, which Iames condemneth Iam. 5: vers. 9. and which plainly sayeth, we would amend Gods work, and set straight what He hath made crooked. As that wicked King was displeased, when he heard the mes­sage of the Lord 1 Kings 20: 42, 43.

8. When we are excessively Anxious and Disquieted in our minde, as to any passage of Providence, that we meet with, or as to any crosse that befalleth us. David checketh his own soul, as to this Ps. 42: vers. 5, 11. and 43: 5. saying Why art thou disquieted within me? We are discharged to be careful thus with a sinful anxiety for any thing Phil. 4: v. 6. 1 Cor. 7: 32. But When we are thoughtful, we clearly say, that we would faine make straight, what God hath made crooked, though Christ hath told us, Matth. 6: 27. that by taking thought, we cannot adde one cubite to our sta­ture.

9. When, though we dar not speak a­gainst God, in sending a crosse upon us; yet we are not satisfied with the Manner, [Page 397] or Measure, or Season, or Duration and Continuance, or the Instrument of our crosse; but say, we would choose any other crosse but this: we would be satisfied, if it were not so Bitter, and so Heavy and so Insupportable: we would have taken it well, had it come upon us at any other time, than now: we would most chear­fully have borne it, if it had been of shorter Continuance: and had any other person been the Instrument thereof, we would have laid our hand upon our mouth: all which and the like, though they seem to insinuate some sort of Submission; yet are plaine Declarations, that we think the way of the Lord crooked, and that we would have matters better ordered, and all things made more straight and even, than they are.

10. When in our prayers, there is not that submission unto the holy and sove­raigne Will of the Lord, that ought to be; but rather a limiteing of the holy One of Israel: and a sinful unwarrantable Im­portunity, as to things not necessary, in themselves, nor for us, without submis­sion of soul unto the holy Will of the Lord, as to the Manner, Time and Mea­sure of the Lords granting of our suites: [Page 398] When our Prayers are not commensurate unto the Promises, as to their Substance; nor put up with Submission to God's Will and Soveraignity, as to the Manner, Mea­sure, Season, Way, and the like circum­stances, which the great God hath keeped in His own hand.

By these and the like wayes, we de­clare our dissatisfaction with the wayes and works of God, and account them crooked, and think and endeavoure (though in vaine) to make straight, what God hath made crooked: An evil at which God is highly displeased. Wo unto him (saith the Prophet Esai. 45: vers 9, 10.) that striveth with his maker: Let the Potsheards strive with the Potsheards of the Earth: shall the Clay say to him, that fashioneth it, what makest thou? Or thy work, he hath no hands? Wo unto him that saith to his Father, what begettest thou? Or to the woman, what hast thou brought forth? And the great sinfulness of this sin appear­eth in these Particulars,

1. It is a striveing against the Lord, in the place now cited: the word in the Ori­ginal signifieth a Contending in judgment, as Lam. 3: vers 58. Leading a processe against one, Judging or Sentenceing in judgment; so also a Chideing, Contending with­fighting [Page 399] as Gen. 26: vers 20, 22. So that this sin is a calling of the most High to an account, and a bringing of Him before our judgment-seat, as Iob 33: 13. Where the the same verbe is used Why dost thou strive against him? (Or why dost thou call Him before thy tribunal, summond Him to compear before thee, or contend with Him in judgment, or plead against Him) He answereth not, he giveth no account of his ma­t [...]s to any.

2. It is a rebelling against the Lord. When the People of Israel murmured a­gainst the Lord, and against Moses and Aaron Numb. 14: v. 1, 2, 3. Moses said unto them Vers. 9. Only rebel not ye against the Lord. So it is said Psal. 78: vers 40. How oft did they rebel against him, in the wilderness? in the margine. See Vers. 8.

3. It is a manifest calling his Wisdom in question; and a saying, that He is not wise enough, to order and dispose matters, aright. As if He were not mighty in wis­dom Iob 36: vers 5. Our Wisdom were to cease from our own Wisdom Prov. 23: vers 4. and to beleeve, though we should not see, that in wisdom, he hath made the heavens and all Psal. 104: vers. 34. and 136: vers. 5. and hath established the world [Page 400] in wisdom Ier. 10: vers 1 [...]. and 51: v. 15. And not think to give Him Counsel and Advice, how He should rule the world, for there are Depths of Wisdom, and of Knowledge in Him Rom. 11. 33. that we should think upon with Admiration; for if in our wisdom, we think to correct His wayes, and quarrel against them, and not comply with them, he will destroy the Wis­dom of the wise, 1 Cor. 1: 19, 20. O what a guilt must this be to proclame ourselves wiser, than He is; and better able to order all things aright, at least, what concern­eth ourselves! The very hauk will not flie by our wisdom Iob: 39: 26. and shall we think to prescribe Rules to God?

4. It is a calling in question of His Abso­lute Power and Soveraignity: As if He might not do what he pleased; but were obno­xious to us, and bound to give an account of his wayes to us, or could do injustice, or wrong to any. As if he had not that Power over His Creatures, to whom he hath given being and all they have, that the Potter hath over the lump of Clay; or we have over our beasts, which are our fellow-creatures, and hold not their being of us. And must not this be a great sin?

[Page 401] 5. When we are sinfully anxious and disquieted with his Dispensations towards his Church; We call into question His Faithfulness and Care of, and also his Love to his Church; as if he had forgotten to be gracious, and would be merciful no more, and cared not that she perished; as Christs Disciples said Mark. 4: 38. con­trare to 1 Pet. 5: 7. And this, sure, must be no small sin.

6. We hereby proclame Him to be an imperfect Worker; and say, that He is not God; for his works, who is God, cannot but be perfect; and his Way also, Deut. 32: 4. 2 Sam. 22: 31.

7. We profess ourselves hereby able to finde out the depths of His wayes, and to search Him out unto Perfection, as was said to Iob Chap. 11: v. 7. Why else will we think to reprove Him, and amend what He hath done, as if it were amisse?

8. When we are dissatisfied with His Dispensations towards us, we really ac­cuse the Most Holy of Injustice; as if in­deed He had wronged us, and we had de­served better at His hands; though all His wayes are Judgment, and though He be a God of Truth and without Iniquity, and just and right Deut. 42: vers. 4. Eliphaz said [Page 402] to Iob, after he heard his complaints Chap. 3. Iob 4: vers 17. Shall mortal man be more just, than God? Shall a man be more pure than his Maker? Elihu said well Iob 34: vers 17. Shall we condemne him, that is most just? What a sin must it be, to lay such an Imputation on Him, who hath justice and judgment for the habitation of his throne Ps. 89: vers 14: and who is excellent in power and in judgment, and in plenty of Iustice, Iob 37: vers 23?

Next, The Consideration of this should cause us watch against this evil, and la­bour for another frame of heart, that will be more complying with the Wayes and Works of the Lord. And for this cause, we should take another look of the Works. of the Lord, and consider them in another manner, than we usually do: and this bringeth me to the Third thing in the Text, which will also lead us to a further im­provment of this impossibility of helping what we suppose is amisse, in the Works and Dispensations of the Lord.

Thirdly, Therefore let us see, what way we should consider the Works of the Lord, to the end, we may have a suteable frame of spirit, complying sweetly with all the crooks that are, or we suppose to be, in [Page 403] Gods Way and Works, for in reference to this only, shall we speak of considering the Works of the Lord.

We should then consider the Works of the Lord, whether of Creation, or of Pro­vidence.

1. So as that thereby we may become rooted and more setled in the Faith of this, that He alone is Iehovah above all Gods; and this would do much to quiet and calme our spirits: For our murmuring at, or displeasure with what He doth, floweth from the want of the clear sight and appre­hension of the hand of the only Supream and Soveraigne God therein; Hence, to the end, that people may set Him above all imagined, false and supposed God's, he readeth a lecture to them of His great works Esai. 40. from vers 12. and forward; and inferreth once and againe vers 18, 25. to whom then will ye liken God? Or what like­ness will ye compare with him? So he setteth forth several remarkable works, that He would do for his Church, that they may see, and know, and consider and understand toge­ther, that the hand of the Lord hath done this, and that the holy One of Israel hath created this, Esai. 41: vers 20. And when we consider His Works so, as to see Him alone [Page 404] to be Jehovah, the Absolute and Sove­raigne King, Creator, Conservator and Disposer of all Things, according to His own will and pleasure, then our hearts will bow more, and submit unto His holy Determination, and we will learne to say, with good old Eli, 1 Sam. 3: 18.—It is the Lord Jehovah, let him do what seemeth him good.

2. We should consider the works of the Lord, till we finde thereby, that He a­lone is the wise Governour of the World, and that there is a beauty of Divine Wis­dom to be seen and observed on all, even on that, which we account most crooked, in our blinde and byassed judgments. Thus did holy Iob Chap. 12. contemplate the most crooked like works of the Lord, such as, His breaking down, shutting up of a man, sending-out waters to overturne the earth, leading Counsellours away spoiled, making the judges fools, re­moving the speach of the trusty, taking a­way the understanding of the aged, pour­ing contempt upon Princes, weakening the strength of the mighty, destroying and straitning the nations; taking away the heart of the chiefe of the People of the earth, causing them to wander in a Wild­erness, [Page 405] wherein is no way, to grope in the dark without light, and making them to stagger as a drunken man: and he saw in the midst of all this vers. 12, 13, 16. that with the ancient is wisdom, even wisdom and strength; and that he had counsel and un­derstanding. Such a sight, as this, of the great and wonderful works of God, would cause us put our mouth in the dust, and a­dore the Depths of the Counsel of God; and be far from quarrelling with Him, for any thing he doth: and when any thing appeareth crooked to us, to suspect our own folly and ignorance, as not seeing in to the profound Projects, wise and unse­archable Contrivances of the only wise God; rather than impute folly and igno­rance to the only wise God. It were best that we saw, that we ourselves were beasts Ec [...]les. [...]: 18.

3. It were our wisdom to consider the works of the Lord, so as to finde out, see and observe his Loving Kindness. After a long rehearsal of the mighty and consi­derable works of God, both of Creation and Providence; and that both as to the whole world, and more especially as to the Church Psal. 104, and 105, and 106, and 107. in end the Psalmist Psal. 107: 43. [Page 406] saith, VVho so is wise and will observe those things, even they shall understand the loving kindness of the Lord. There is a loving kindness ingraven upon all the works and wayes of the Lord, a sight of which would teach us to acquiesce more heartily in all He doth, and submit more sweetly unto the most sowr and rugged of His Dispen­sations: The faith and the sight of this would make all the works of the Lord ap­pear most straight and lovely to us: and therefore, that our hearts may comply mo [...]e heartsomely and christianly with the works and dispensations of God, and that we may be keeped from so much as desire­ing to have his wayes and dispensations o­ther then they are, let us study and medi­tate upon the works that He doth, till we discover therein this mystery of loving kindness, that is wrapped up in all, and brought about by all, that this great God doth in the world, about and for His Church.

4. We should also consider and contem­plate the works of the Lord for this end, and until we did remark, in some measure, the Purity, Unspotted Holiness, Righte­ousness and Integrity of this great Work­er, Hos. 14: 9. Who is wise, and he shall un­derstand [Page 407] these things? Prudent and he shall know them? For the wayes of the Lord are right, and the just shall walk in them, but the transgressours shall fall therein. There is, in all the wayes of the Lord, whether we see it, or not, a divine and singular Righte­ousness; and it is the want of the sight of this, that makes us quarrel. Ieremiah knew that God was righteous, yet he did not see it so clearly, as was necessary, in the Dispensations of the Lord; and there­fore he sayeth Chap. 12: 1, 2. as desireous to reason the case with God, VVherefore doth the way of the wicked prosper? VVherefore are all they happy, that deal very treacherously? Thou hast planted them, yea they have taken root, they grow, yea they bring forth fruit &c. So Hab. 1: 2, 3. O Lord, how long shall I cry, and thou wilt not hear, cry out unto thee of violence, and thou wilt not save? VVhy dost thou shew me iniquity, and cause me to be­hold grievance? For spoiling and violence are before me, and there are that raise up strife and contention. And againe vers. 13.—VVherefore lookest thou upon them, that deal treacherously, and holdest th [...] tongue, when the wicked devoureth the man, that is more righte­ous than [...]e? &c▪ Therefore it would be our wisdom, so to consider the works of [Page 408] the Lord, as to be confirmed in the faith of this, that the Lord is Just and Righte­ous in all He doth; and so as to finde new and fresh demonstrations thereof; and then our hearts will be more calme under all, & more ready to submit to & acqui­esce in all that the Lord doth.

5. We would study, dwell upon the thoughts of, and consider the works of the Lord, till we see and observe in them something of the Stateliness, Excellen­cy and Majesty of God; for in His works, which are honourable and glorious, won­derful and powerful Psal. 111: 2, 3, 4, 6. there are discoveries to be had of His ex­cellent Majesty: yea a Spiritual eye can discerne this, in the most common, ob­vious and ordinary of his works: Elihu saw this, in the bright light which is in the clouds, in windes cleansing of them, in faire weather coming out of the North, for after this, he addeth Iob. 37: 21.—With God is terrible Majesty. God is indeed terrible in his doing to the Children of men. Ps. 66: 5. and this we will be convinced of, if we will come and see, and rightly con­sider His works. If we were thus studying the excellent works of the Lord, we durst not censure, or condemne Him, or His [Page 409] works. But would rather fear; as it is Ps. 64: 9. And all men shall fear, and shall de­clare the work of God, for they shall wisely con­sider of his doing. And this would be our wisdom: wherefore after much said of the commendation of the works of the Lord, the Psalmist closeth the Psal. 111. with this vers. 10. The fear of the Lord is the be­ginning of wisdom. The fear of the Lord, taught and learned by the works of the Lord, would prove our wisdom. This is one special use that we should make of His stately doings. I know (said the wise man Eccles. 3: 14.) that whatso [...]ver God doth it shall be for ever, nothing can be put to it, no [...] any thing taken from it: And God doth it, that men should fear before Him. See also Iob. 37. vers 22, 23, 24. and vers. 14, 15, 16.

6. It were good to be so considering and meditating on the works of the Lord, until we came to have low and abasing thoughts of ourselves: thus did the Psal­mist Ps. 8. contemplate the work of God ver. 1, 2, 3. And then addeth vers. 4. What is man that thou art mindful of him? And the Son of man, that thou vis [...]test him? And this would stop our mouth, when we were be­ginning to quarrel, at any thing He doth, and we would soon see cause of silence be­fore [Page 410] Him, because we would see, that we were but beasts.

7. We would so contemplate the works of the Lord, as to see and observe, how wisely, steadily, & irresistibly He Order­eth & Carrieth on His works, for through­ing and bringing about His designed Ends. It is our ignorance of the ends and desi­gnes of God, that causeth us to complean and quarrel, and wish that His works were otherwise ordered and marshalled; for saw we these, and con [...]idered how perti­nent and s [...]teable all the passages of His way, and all the circumstances of His work, were unto the end designed, we would be forced to say, Behold He doth all things well. When Elihu had been con­sidering Iob 37. the Lords thunder and the great & small raine, the whirle wind & the frost, and observed how the Lord did wea­ry the thick cloud, and turne it about hi­ther and thither; he did not satisfie him­self with that, till he also gote a look of the special ends, wherefore the Lord did so; that so he might see the beauty, and splendour, that was therein: therefore he addeth ver. 12, 13. And it is turned round about by his Counsels, that they may do what­soever he commandeth them, upon the face of the [Page 411] world, in the earth. He causeth it to come, whether for correction, orforhis land, or for mercy. And thereupon vers. 14. exhort­eth Iob to hearken unto this, to stand still and consider the wondrous works of God: And of Him, who (vers. 16.) is perfect in knowledg. And such a sight as this of the works of the Lord would put us far from intertaining such thoughts of God, and of his wayes, as we too ordinarily have. If we saw Him, in these His works, acting as a wise Go­vernour, carrying on His noble and ex­cellent Designes and Purposes, we would see a necessity for all that He doth; and that no Circumstance might be want­ing; otherwise His work should not be perfect, as it must be. And the faith of His being a God of wisdom, doing all for wise and holy ends, should quiet us, even though we should not see the Parti­cular end, which the Lord Intendeth in this or that Particular work.

8. We would consider also the work of the Lord, and see how thereby He exe­cuteth many a time His judgments on the wicked, and how He is pouring out His red wine, that is full of mixture, and causing the wicked of the earth drink­out the very dregs; as it is Psal. 75: 8. And [Page 412] thereby making it appear, that verily there is a God, that judgeth in the earth Ps. 85. 11. Yea, even when He seemeth most to be favouring the wicked, and His dis­pensations smile most upon them, He is but heaping wrath the more upon them, and fitting them for the day of slaughter. Asaph, that could not see this, when he was under the Water, saw it clearly, when he went into the Sanctuary; then he un­derstood their end, and saw that the Lord had set them in slippery places, and they were brought into desolation, as in a mo­ment Psal. 73: 17, 18, 19. It was an heart­establishing sight, which the Psalmist had of the great works of the Lord Psal. 92: 4, 5. when he saw vers. 6, 7. that a brutish man knoweth not, neither doth a fool understand this, when the wicked spring as the grasse, and when all the workers of iniquity flourish, it is that they shall be destroyed for ever.

CONSIDERATION XXII. Judgement upon a Land, because of sin, sometime will not be held off by the prayer of God's people.

IN a time, when, because of publick and abounding sins, the Lord bringeth on Publick and General Calamities; especi­ally such, as sweep away the Righteous with the Wicked, and that could not be prevented or held off by all the Prayers and Supplications of His people, how earnest so ever they have been therein; it may seem no small piece of difficulty, how a beleever shall win to any life; or to know what a life may be had, in a such a dismal day: It may therefore be of use to speak [Page 414] a little hereunto, especially seing this is very like to be the case of this Generati­on.

These words, and the like Passages, show us, that indeed there is a time, when God is so provoked by the sinnes of a peo­ple, that after much abused patience and long-suffering, He will not be intreated to hold off the stroke, that He is about to send, or hath threatned because of Pro­vocations: Nor shall the eminentest of His favourites, & wrestlers, who some­time have prevailed as Princes with Him, be in case to stand in His way, and avert the blow, by all their Intreaties & earnest Sup­plications. God was about to bring on this people of Judah, the long threatned desolation, and did denounce the same by His Servant Ieremiah, saying Chap. 7: 14, 15. That He would do unto His house at Ierusalem, which was called by His name, and wherein they did trust, as He had done unto Shilo; and that He would cast them out of His sight, as He had cast out their Brethren, the whole seed of Ephraim. And that Ieremiah might understand the peremp­ [...]oriness of this denounciation, He add­eth vers. 16. Therefore pray not thou for this people, neither lift up cry nor prayer for them; [Page 415] neither make intercession to me, for I will not hear thee. The Lord hereby signifying not so much His will, that Ieremiah should surcease, and pray no more in their be­half; as the peremptoriness of His pur­pose and resolution, to bring on the judg­ment, so that all his Interceeding and In­terposeing should not avail: And this is againe renewed Chap 11: 14. Therefore pray not thou for this people; neither lift up a cry, or prayer for them; for I will not hear them, in the time, that they cry unto me, for th [...]ir trouble. As if He had said, The decree is now gone forth, neither shall they prevail for themselves, nor thou for them. Yet Compassionat Ieremiah could not get them forgotten in his prayers; but interceedeth earnestly with the Lord, in their behalf Ier. 14: 1. From the beginning to the 10. ver. Whereupon the Lord said unto him the third time vers. 11. pray not for this peo­ple [...]or their good. Ieremie againe vers. 19. to the end, notwithstanding of this, fell to the work of prayer, and did earnestly supplicat and interceed for them. But now the Lord tels him Chap. 15: 1. That Moses and Samuel should not prevail in their behalf; and therefore he may be the better satisfied, to hear that God would [Page 416] not grant his Petitions, put up for them.

The like we have said foure times over Ezek. 14: 14, 16, 18 20. Though these three men, Noah, Daniel and Iob, were in it, they should deliver but their own souls: and a­gaine, Though those three men were in it, as I live saith the Lord God, they shall deliver nei­ther sons nor daughters, they only shall be de­livered, but the land shall be desolate. The matter then, which we are to notice is manifest, to wit, That there is a time, when the sins of a people come to that height, that God will not spare, upon any humane Intercession: He will hear no In­treaty. That was an unalterable and ine­vitable sentence against the house of hon­est Eli. 1 Sam. 3: 14. And therefore I have sworne unto the house of Eli, that the iniqui­ty of Elies house shall not be purged with sacri­fice, nor offering for ever. When the Lord would beginne, He would also make an end, as it is said v. 12. So Esai. 22: v. 14. And it was revealed in mine eares by the Lord of hostes; surely this iniquitie shall not be purg­ed from you till ye die. There is a time, when the end is come, and the Lord will judge a people, according to their wayes, and recompense upon them all their abomina­tions; and His eye shall not spare, neither [Page 417] will He have pity: As Ezek. 7: 2. to 10. And the Lord will not againe passe by them any more Amos 7: vers 8. and 8. vers 2.

Such a time and dispensation, as this, cannot but be afflicting and grievous to all, that are concerned in such matters: And the Consideration of these particulars may manifest how sad it is, when the Lord is so provoked against a People, as no In­tercessions of His most highly honoured Favourites, upon whose Intreaties, sometime He hath manifested wonderful condescensions of grace, will prevail to keep off the stroke; no not Moses and Sa­muel both together.

1. That the Lord hath done much at the Prayer and Intercession of these two in particular, here mentioned, Moses and Samuel: For Moses, see Exod. 32. where the Lord was so wroth and displeased at the Peoples turning aside so quickly out of the way, and making the golden Calf, that He said unto Moses vers 9, 10. I have seen this people, and behold, it is a stiff-necked People. Now therefore, let me alone, that my wrath may wax hot against them, and that I may consume them: And yet upon the In­tercession of Moses, saying Vers 11, 12, 13. [Page 418] Lord, why doth thy wrath wax hote against thy People, which thou hast brought forth out of the Land of Aegypt, with great power and with mighty hand &c. It is said Vers 14. That the Lord repented of the evil, which he thought to do unto his People. So againe Numb 14: v. 19, 20. See Psal. 99: vers 5. and 106: v. 23. In like manner, as to Sa­muel we see 1 Sam. 7. that when the Child­ren of Israel were in great fear of the Phi­listines, they said to Samuel Vers 8. Cease not to cry unto the Lord our God, for us, that He will save us out of the hand of the Philistines. And upon this Samuel cried unto the Lord, for Israel, and the Lord heard him. See also Psalm 99: v. 6. Is it not sad, that the Lord, who sometime did so much upon the Intreaty of these Persons, is now so offended, that He would not regard their Intercessions, nor spare upon their re­quest?

2. That the Lord hath frequently spar­ed, and keeped a stroke off His People upon the interposing of others, as of Amos. Chap. 7: v. 2, 3, 5, 6. When he had prayed for the People, and had said, O Lord God, forgive, I beseech thee: by whom shall Iacob arise, for he is small? The Lord repented and said, It should not be. And againe the [Page 419] second time he prayed, and had the same return. So Nehemiah 9. and Daniel Ch. 9. and Asa 2 Chron. 14: v. 11. and Iehosaphat 2 Chron. 20. and others.

3. That the Lord hath sometimes for­borne to strick, when even graceless Persons, and such, as had no interest in the special favour of God, have prayed and humbled themselves: as when He spar­ed Ninivee, after that natural People had humbled themselves: And when that wicked man Ahab, that did evil in the sight of the Lord, above all that were be­fore him 1 Kings 16: vers. 30, 33. rent his cloths, and put sack-cloth upon his flesh, and fasted and lay in sack-cloth, and went softly, the Lord delayed the stroke, and would not bring the evil upon his house, in his dayes 1 Kings 21: v. 27, 29. How sad must it then be, that He, who some­time hath turned from the fierceness of His anger, and held off the evil threatned upon the crying of graceless Persons, will not hear the earnest Intreaties of His great­e [...]st Favourites?

4. This dispensation will also appear more sad and afflicting, if we confider what an high esteem the Lord hath for the Prayers and Intercessions of His worthies. Such [Page 420] an account hath He of them, that the ex­pressions thereof are indeed rare and very remarkable. Let me alone, saith He unto Moses Exod. 32: v. 11. as if Moses had been stronger than He, and had bound up His hands; or as if God could do nothing without Moses's consent or permission. So said He to Iacob Gen. 32: v. 26. when He was wrestling with Him by prayer and sup­plication Hos. 12: v. 4. Let me go: as if He could not have gone without Iacobs good leave and permission: And Iacob is said to have prevailed with God, as a Prince; and hath therefore his name changed into Israel.

5. Adde to this end, the frequent pro­mises made of the Lords hearing of such, in the behalf of others Gen. 20: 7. the Lord said to Abimelech, Restore the man his wife, for he is a Prophet, and be shall pray for thee, and thou shalt live. So Iob. 42: v. 8. The Lord directed Iobs Friends to set him a work to pray for them, with a promise of success. Go to my servant Iob, and offer up for yourselves a Burnt-offering; and my ser­vant Iob shall pray for you; for him will I ac­cept. How sad then must it be, when the Lord will not hear such. See also Iam. 5: v. 14, 15, 16.

[Page 421] 6. Yea sometimes we read, that the Lord hath delivered, when there was no Inter­cessour Esai. 59: vers 16, 17. And He saw, that there was no Intercessour. Therefore his arme brought salvation unto Him, and His righteousness it sustained Him. Must not His anger then be great, when He will not pi­ty, nor spare, even though His worthies, whom He highly honoureth, were stand­ing before Him, and putting up Suppli­cations, in the behalfe of a sinful Peo­ple?

7. He hath said Psal. 50: vers 15.—Call upon me in the day of trouble, and I will deliver thee. Is it not then sad, when ini­quity is come to such an height, that the Lord will not onely not hear the People themselves, when they cry; but also He will not hear the beseechings and intrea­ties of such, as have most prevailed with Him, at other times?

8. As also if we consider, how unan­swerable this appeareth to be unto the Tit­le and Stile, which He hath gote, and the Consideration of which hath encou­raged His servants to call upon Him: As Psal. 65: vers 2. O thou that hearest Prayer, unto thee shall all Flesh come, such a Dispen­sation, as this, cannot but be sad and grie­vous.

[Page 422] If it be enquired, when we may appre­hend the time to be such, as wherein the Lord will hear no Intercessions, no Pray­ers, nor Intreaties of His greatest Favou­rites, in the behalf of a sinf [...]l People, against whom the Lord is coming in judg­ment? I answere, Though we may not be peremptour herein, knowing that the Lord sometimes taketh pleasure to Act, according to a Soveraignity of mercy; for the glory of His rich Grace and Compas­sion; and therefore must leave a latitude unto the Soveraignity of free Grace: Yet if we consider the condition of this Peo­ple, of whom this is said; and see what iniquities they were guilty of, at this time, we apprehend such a thing may be feared, where the Lord is in the same, or in the like manner, provoked; and when He is coming in judgment against a people chargable with the same evils, it may be feared, that no prayer, no intercession of one or other, shall availe to hold off the judgment. Of these sins, whereof this People, for whom the Lord would hear no intercession, we shall mention some few, to the end we may be helped to un­derstand better the language of Gods pre­sent Dispensations; and to search and see, [Page 423] whether there be cause or no, to fear, that judgment inevitable is to be the lo of this generation.

1. When sins, and rebellion against the Lord, come to an exceeding great height, and gross and palpable defection is begun and carried on by Court and Countrey; then the Lord is engaged to vindicat His Name and Justice, before the World; that all may see, He is no Patronizer of Wickedness, even in a People called by His Name. Thus it was in the dayes of Ma­nasseh, who, with his Court, committed such hainous wickedness, as was never there before perpetrated, as may be seen 2 Kings 21: v. 1, to 10. 2 Chron. 33: 1, to 11. and wherein the whole land was involved: Wherefore the Lord threatned 2 Kings 21: v. 12, 13, 14, &c. to stretch over Jerusalem the line of Samaria, and the plummet of the House of Ahab; that is, that He would do with Jerusalem, as He hath done with Samaria, and the House of Ahab; and no more spare those, than He did these. And (which is very remarkable) this iniquity the Lord would not Pardon, notwithstand­ing that Manasseh himself gote mercy, & re­formed several things before his death; and notwithstanding of a more universal [Page 424] and general Reformation, that was in the dayes of his Grand-child Josiah, that none­such King: For it is said 2. Kings 23: v. 25, 26, 27. And like unto him (i. e. Josiah) was there no King before him, that turned to the Lord withall his heart, and with all his soul, and withall his might, according to the Law of Moses; neither after him, arose there any like him. Notwithstanding (as it is added) the Lord turned not from the fierceness of His great wrath, wherewith His anger was kindled against Judah, because of all the Provocations that Manasseh had provoked Him with all. And the Lord said, I will remove Judah also out of my sight, &c. And in this same place Jer. 15. after the Lord had said Vers 1. that though Moses and Samuel stood before Him, his mind could not be towards them; but that He would cast them out of His sight, to the death, to the sword, to the Famine, and to the Captivity, Vers 2. to the Sword, to Dogs, to Fowls, and to Beasts Vers 3. He saith Vers 4. And I will cause them to be remo­ved into all Kingdomes of the Earth, because of Manasseh, the Son of Hezeki [...]h King of Ju­dah, for that which he did in Jerusalem.

2. When hainous iniquities, and sins become common and epidemick, in a land, infecting all ranks of Persons, young and [Page 425] old, rich and poor, Magistrat, Minister and common People; then an inevitable blow is to be feared: for so was it with this people, as we see Jer. 5: vers. 1. &c. hardly could there a man be found in Jeru­salem to execute judgment, and to seek the truth: Neither was this scarcety to befound only among the poor and foolish people; but even among the great men; for they had altogether broken the yoke, and burst the bonds Vers 5. therefore followeth Vers 7. How shall I pardon thee for this? And againe Vers 9. Shall I not visite for these things? saith the Lord; and shall not my soul be avenged on such a Nation as this? So in the two last Verses of that Chapt. it is said, A wonderful and horrible thing is committed in the Land. The Prophets prophesie falsely, and the Priests bear rule by their meanes, and my People love to have it so: and what will ye do i [...] the end there­of. Such Priest, such People were here; and what else but ruine could be expected? So Ierem. 6: vers 13. and 8: v. 10. it is said, that from the least of them, even unto the great­est of them, every one is given to covetousness; and from the Prophet even unto the Priest, every one dealeth falsly: Therefore is wrath threat­ned both upon old and young, and upon all the inhabitants of the land Vers 11, 12. [Page 426] See also Vers 28. They were all grievous revolters, brasse and iron, they were all corrupters. So is this plainly charged upon them Chap. 7: v. 18. The Children ga­ther wood, and the Fathers kindle the fire, and the women knead their dough▪ to make [...]kes to the Queen of Heaven. So that Man, Wife and Children, young and old, were conspiring in one, and with one shoulder carrying on this Defection and Apostasie from God. So Jerem. 11: v. 13, 14. For according to the number of thy cities, were thy Gods, O Judah; and according to the number of the Streets of Jerusalem, have they set up Al­t [...]rs to that shamful thing, Altars to burn in­ [...]ense unto Baal. Thus was this sin be­come universal through the whole City Jerusalem, and through the whole Land of Judah: And what followeth hereupon? Therefore pray not thou for this People &c. The like we finde Micah. 3: vers. 11. The Heads did judge for reward, and the Priests did teach for hire, and the Prophets did divine for Money: And what followeth upon this? Therefore (Vers 12) shall Zion for your sakes be plowed as a field, and Jerusalem become heaps, and the mountaine of the house as [...]he high places of the forest; that is, Citie and Sanctuary shall be laid desolate. This [Page 427] same was laid to the charge of this People by Zephaniah, Ch. 3: ver. 3, 4. Her Princes within her are roaring lions, her judges evening Wolves, her Prophets light and treacherous Persons, her Priests have polluted the Sanctua­ry: So that both Church and State was corrupted: & therefore was woe denounc­ed against her Vers 1. See also Micah 7: 2, to 6.

3. When Corruption in the Worship, and Ordinances of God, is admitted, fostered and continued in; and Supersti­tion or Idolatrie is brought-in, then an inevitable stroke is to be feared: for God is a jealous God, and will not hold them guiltless that take His Name in vaine, but will visite the iniquities of the Fathers unto the third and fourth Generation of those that thus hate Him, and corrupt His Ordinances: This was also given as a cause of the destruction, that came on this People 2 Chron. 36: v. 14. They polluted the House of the Lord, which He had hallow­ed in Jerusalem. So Ezek. 5: vers 11. it was threatned. Wherefore, as I live, saith the Lord God, surely, because thou hast defiled my Sanctuary with all thy detestable things, and with all thine abominations; therefore will I also diminish thee; neither shall mine eye sparer, [Page 428] neither will I have pity, See also the follow­ing Verses, where the dreadfulness of the blow is laid forth: yea saith he Vers 13. thus shall mine anger be accomplished, and I will cause my fury to rest upon them, and I will be comforted. And all is sealed in end Vers 17. with this, I the Lord have spoken it. So Ezek. 7: vers 20. As for the beauty of his Ornament, he set it in Maje­sty: But they made the Images of their Abomina­tions, and of their detestable things therein. This was their sin, and what followeth? Therefore have I set it far from them, or made it unto them an unclean thing. And further in the following Verses, He threatneth, to give it into the hands of strangers for a prey, and to robbers, who shall defile it, &c. See likewise Chapt. 8. throughout, and Chap. 23▪ vers 38, 39▪ So Jerem. 9: vers 12, 13, &c. The Land was perishing, and was burnt up like a Wilderness, that none passeth thorow: And wherefore was this? Be­cause (saith the Lord) they have forsaken my law, which I set before them, and have not obeyed my voice, neither walked therein; but have walked after the imagination of their own heart, and after Baalim, which their Fathers taught them &c.

[Page 429] 4. When a land or Church maketh de­fection from God, apostatizeth, break­eth wedlock, renounceth their Covenant relation; then a sword is to be expected, wherewith the Lord shall avenge the quar­rel of His Covenant Levit 26: 25. & there is ground to fear, that judgment shall ine­vitably overtake such sinners: For thus was it with this people of Judah Ier. 2: 9, 10. 11, 12, 13. So Ier. 4: 16, 17, 18. They had forsaken God, and rebelled against Him; and therefore came destruction up­on destruction v. 28. and Ier. 11: 10. Be­cause they brake God's Covenant, which He had made with their Fathers: There­fore v. 11. He threatned to bring evil up­on them, which they should not be able to escape, and that He would not Heark­en, though they should cry unto Him: And then followeth vers 14. Therefore pray not thou for this people &c. So Ier. 22: 6, 7. The Lord threatned to make them a wil­derness, and Cities not inhabited, in so much, that Nations shall be astonished, and enquire what can be the cause of this? And the answere they shall receive is this v. 9. Because they [...]ave forsaken the Covenant of the Lord, their God, and w [...]rshipped other Gods & srved them. And in this same place [Page 430] Ier. 15: 6. it is said, Thou hast forsaken me, saith the Lord, thou art gone backward; there­fore will I stretch out mine hand against thee, & destroy thee, I am weary with repenting. See what was threatned for breach of Cove­nant Ier. 34: v. 17, 18, 19, 20. The Lord said, He would proclame a liberty to the sword, to the pestilence, and to the fa­mine, and would make them to be re­moved into all the Kingdomes of the earth, and give all ranks among them into the hands of their Enemies; and give their dead bodies to be meat unto the fowls of heaven, and to the beasts of the earth. We see Ezek. 16. how the Lord deduceth along process against them, and proveth them to have plaid the harlot, and that in a most impudent manner: And how there­fore he saith, that He will judge her as a woman, that breaketh wedlock v. 38. & make his fury towards them to rest, and his jealousie shall depart, and He will be quiet vers. 42. and againe v. 59. He saith I will even deal with thee, as thou hast done, which hast despised the oath, in breaking the Covenant. See the like charged upon Isra­el, as the ground of their desolation. Hos. 4: 12, 13, 14. & 5: 4, 5, 6, 7. & 8: 1, 2, & 9: 1, 2, 3. & 13, 16.

[Page 431] 5. When this Defection and Apostasie from God in the matter of Religion, is accompanied with gross immoralities, fearful sins against the Second table of the Law, which the very light of Nature con­demneth; then may the guilty fear an una­voidable stroke, & a blow of justice, that shall not be evited; for the Lord will not have it said, or supposed by strangers, that He will bear with gross impieties in His own professed people, and suffer them to exceed the heathen in wickedness, with­out control, or punishment: We see this people of Judah, upon whom inevitable ruine was coming, were charged likewise with many gross and hainous impieties Ier. 5: 26, 27, 28, 29. There vvere among them wicked men, they did lay waite, as such as laid snares, they set a trap, they watched men, their houses were full of de­ceit; yea they did overpasse the deeds of the wicked; & thereupon it followeth v. 29 Shall I not visite for these things, saith the Lord? Shall not my soul be avenged of such a Nation, as this? So Ier. 9: 1. They were all adulterers, an assembly of treacher­ous men, they bend their tongues for lies like bowes, they did proceed from evil to evil, they taught their tongues to speak [Page 432] lies, and deceived their Neighbours; they spoke peacably, but in heart they did lay wait: Therefore it is added v. 9. Shall I not visite them for these things? &c. So Jer. 21: 12. O house of David, thus sai [...]h the Lord, execute judgement in the morning, and deliver him that is spoiled out of the hand of the oppressour, l [...]st my fury go out like fire, and burn that none can quench it, because of the evil of your doings. These things were neglect­ed by them; and therefore wrath came u­pon them, at length, and there was no re­medie Jer. 22: 3, 4, 5, 6. And the Prophet Ezekiel hath the same charge against this people Chap. 5: 5, 6. They changed Gods judgments into wickedness, more than the Nations, and his statutes more than the Countreys: And therefore the Lord threatned v. 8, 9, 10. to execute judgment in the midst of them, and to do that un­to them, which He had not done before, and the like whereof He would not do any more: He would bring on them an unex­emplified stroke, and a stroke, that should not have a parallel. And againe Chap. 9: 9, 10. The iniquity of the house of Israel and of Judah is exceeding great, and the Land is full of blood, and the city full of perversness. And therefore it is added, mine eye shall not spare, [Page 433] neither will I have pity, but I will recompense their way upon their head. Therefore was it, that commission was given to the Lord's executioners to go thorow and slay Old and young, maids and little children and women; yea all, except the marked ones v. 5, 6. Se also Chap. 16: 46, 47, 48. Iudah corrupted her self more than Samar­ca, yea more than Sodom v. 49: 50, 41. And Chap 22: we have a large Catalogue of their sins, see v. 2, 4, 6, 7, 8, 9, 10, 11, 12. And that as the provoking cause, drawing forth the sword, wherewith the Lord would cut off both the righteous and the wicked, mentioned Chap. 21: ver. 3.—14. And bringing-on the desolation and scattering, mentioned Chap. 22: 15, 16, 19, 20, 21, 22. Thus the Lord dealt also with Israel, because of their manifold iniquities, men­tioned Hos. 4: 1, 2, 3. there was no truth, nor mercy, in the land, nor knowledge of God; but there was swearing, lying, killing, stealing, adultery and blood touching blood. See also Micah. 6: 10, 11, 12, 13.

6. When this defection, and course of sinning is long continued-in, and there is no wearying of this way, but rather a growing in this Apostasie; then such may [Page 434] fear, that at length the Lord will come, and will not spare, nor pity, nor passe by any more; for thus was it with this peo­ple of Iudah Ier. 16. there are sad judg­ments denounced against them, from the beginning to V. 10. And thereof the rea­son is given vers. 11, 12. - Because your fa­thers have forsaken me, and have walked af­ter other goods &c. And ye have done worse than your fathers; for behold ye walk every one after the stubbornness of his evil heart, that they may not hearken unto me. And therefore destruction is threatned of new v. 13. There­fore will I cast you out of this land, into a land, that ye know not—where I will not shew you favour. So Ier. 32: 30, 31. For the Chil­dren of Israel, & the Children of Iudah have on­ly done evil before me from their youth. And a­gaine. This city hath been to me, as a Pro­vocation of mine anger, and of my fury, from the day that they built it, even unto this day; that I should remove it from before my face. So the Prophet Ezekiel draweth up a long Libel of many Instances of their rebelli­on, continued in for many Generations, running in a constant line from Father to Son, from V. 3. to V. 33. and there we finde the sentence given out, As I live saith the Lord God, surely with a mighty [Page 435] hand, and with a stretched-out arme, and with fury poured-out, will I rule over you And Israel was charged with this same guilt, Hos. 10: ver. 9. O Israel, thou hast sinned from the dayes of Gibeah. See also Esa. 65: 7.

7. When People become bold and im­pudent in their sinful courses, then there is ground to fear a sad and inevitable stroke of Justice: For thus was it with this Peo­ple of Iudah Ier. 3: 3.—Thou hadst a whores fore-head, thou refusedst to be ashamed. And againe Ier. 6: 15. Were they ashamed, when they had committed abomination? Nay, they were not at all ashamed, neither could they blush: And what is added upon this? There­fore they shall fall among them, that fall; at the time, that I visite them, they shall be cast down, saith the Lord. So Chap. 8: v. 12. in these last mentioned places, the false Prophets would seem specially to be meaned; yet the circumstances will in­clude others. When People provoke the Lord to anger continually, to his face, as it is Esai 65: 3. then they become a smoak in Gods nose, and a fire that burneth all the day, and they must expect a recompence from God, as Vers. 5, 6.

[Page 436] 8. When People stand chargable with the abuse of many favours, received at the hands of God; which they have perverted, and mis-improven to the hard­ening of themselves in their wicked cour­ses; then it is to be feared, that God will come at length, and be avenged on such a Generation of Perverters: This iniquity was also charged upon this People of Iu­dah by Jeremiah Chap. 2: 5, to 9. Their for­getting the old kindnesses of God, and abusing His favours, defiling His land, and making His heritage an abomination, is charged home Vers 7. Wherefore (saith the Lord Vers 9.) I will yet plead with you, and with your Childrens Children will I plead. So Chap. 11. after the Lord had said to Jeremie, Pray not for this People Vers 14. he addeth, as a provoking cause hereunto Vers 15, 16, 17. What hath my beloved to do, in mine house, she hath wrought lewdness with many, and the holy flesh is passed from thee, when thou dost evil, then thou rejoicest. The Lord called thy name a green Olive tree, faire and of goodly fruit. But there was no sutable walking; and therefore it followeth, with the noise of a great tumult, he hath kindled fire upon it, and the branches of it are broken: For the Lord of Hosts, that planted thee, hath pro­nounced [Page 437] evil against thee, &c. So Jer. 13. the Lord by a similitude of a girdle, show­eth how he had caused the whole House of Israel to cleave unto Him, and the whole House of Iudah; that they might be unto Him, for a People, and for a Name, and for a Praise, and for a Glory: but they would not hear; and therefore he threat­ned to make them like unto the marred girdle; and so mar the pride of Iudah, and the great pride of Ierusalem, and make them good for nothing. See Vers 9, 10, 11. So Chap. 16: 18. he saith, And first, I will re­compense their iniquity, and their sin double, because they have defiled my land, they have filled mine inheritance, with the carcases of their detestable and abominable things. Thus did they requite the kindness of God, in bestowing that land upon them, by defile­ing it with their sins; and therefore He threatneth to recompense their iniquity double. So doth the Prophet Ezekiel Chap. 16. make a large deduction of the favours and kindneses shown to that peo­ple, and give us also a large summe of their abusings and pervertings of these fa­vours: And therefore is wrath denounced from Vers 36. and forward. This was lik­wise charged upon Ephraim or Israel, by [Page 438] Hosea Chap. 7: 13, 15.—they have trans­gressed against me, though I have redeemed them, yet they have spoken lies against me—though I have bound and strengthened their ar­mes; yet they do imagine mischief against me. So Hos. 11: vers 1, 2, 3, 4. Esai. 1: vers 2.

9. When People become hardened in their sins, loving and delighting to wand­er out of the way, and glory in their wickedness, as resolving never to amend, and are therefore tushing at all threat­nings, and contemning them; then is there great ground to fear an overturning blow, that no meanes shall avert: It was also laid to the charge of this people Ier. 14, 10. that they loved to wander, and did not refraine their feet: And what followeth u­pon this? Therefore the Lord doth not accept them; He will now remember their iniquity, and visite their sins. And then Vers 11. The Lord said unto him, pray not for this People for their good. Vers 12. When they fast, I will not hear their cry—but I will consume them by the Sword, by the Famine, and by the Pestilence. So the Prophet Ezekiel Ch. 24. seeth Ierusalem, in the likeness of a pot full of pieces; and she is called Vers 6. the pot, whose scum is therein, and is not [Page 439] gone out of it; she would cast away none of her abominations: and therefore the Lord said Vers 9. Wo to the bloudy City, I will even make the pile for fire great. Vers 10. Heap on wood, kindle the fire, consume the flesh, and spice it well, and let the bones be burnt. Vers 11. Then set it empty upon the coals thereof, that the brasse of it may be hot, and may burn: and that the filthiness of it may be molten in it, and that the soumme of it may be consumed. She would not put away her scum in time, and therefore the Lord will put an end to it in her destruction; and He will not be hindered; for it is added Vers 13, 14. In thy filthiness is leudness, be­cause I have purged thee, and thou mast not purged; thou shalt not be purged from thy fil­thiness any more, till I have caused my fury to rest upon thee, I the Lord have spoken it, it shall come to passe, and I will do it, I will not go back, neither will I spare, neither will I re­pent &c. The same was the sin of Israel, for saith Hosea Ch. 7: 10. And the pride of Israel testifieth to his face; and they do not return to the Lord their God, nor seek Him for all this. So Chap. 11: 7. And my People are bent to back sliding from me: though they called them to the most High, none at all would exalt Him. They hardened their necks, that they [Page 440] might not hear God's Words: Therefore the Lord said Ier. 19: 15. that He would bring upon Ierusalem., and upon the rest of the Towns, all the evil that He had pronounced against it. It was this same People, of which Zephaniah spaketh Chap. 1: 12. That were setled on their lees, and said in their heart, the Lord will not do good, neither will He do evil. Upon which, dread­ful and desolating strokes are denounced, to the end of that Chapter.

10. When a People under their sins, turne brutish, sensual and senseless, re­garding nothing that the Lord is either doing or saying, by His Servants or Dis­pensations; but following their pleasures; then an alarming and destroying stroke, that shall not be turned away, may be feared, according to that Esai. 22: v. 12, 13, 14. And in that day, did the Lord God of Hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth, and behold joy and gladness, slaying Oxen and killing Sheep, eating Flesh, and drinking Wine: Let us eat and drink, for to morrow we shall die. And it was revealed in mine eares by the Lord of Hosts; surely, this iniquity shall not be purged from you, till ye die, saith the Lord God of Hosts. The like we have [Page 441] pronounced by Amos Chap. 6: v. 1, &c a­gainst such, as are at ease in Zion, put far away the evil day, lye upon beds of yvory, & stretch themselves upon their couches, and eat the Lambs out of the Flock, and the Calves out of the midst of the Stall; that chant to the sound of the viol, invent to themselves Instruments of musick, like David; that drink wine in bowls, & anoynt themselves with the chiefe oyntments; but they are not grieved for the Affliction of Ioseph. Now see what the Lord threatneth upon this account Ver. 7. and forward, con­firming the same with an Oath Vers 8. to shew the immutability of this Counsel.

11. When People are so far from taking conviction, and making challenges wel­come, and from humbling themselves be­fore the Lord, in the sense of their ini­quities; that they will justifie their owne wayes, and plead themselves innocent be­fore God; Then, there being no more hop of their recovery, their case seemeth desperat, and they may expect a final blow: For this was also the sin of this People of Iudah; as we see Ier. 2: v. 23 How canst thou say, I am not polluted, I have not gone after Baalim? Therefore Vers 24. their moneth must come, wherein they [Page 442] shall be found and taken: So Vers 35. Yet thou sayest, because I am innocent, surely, his anger shall turn from me. What followeth? Be­hold I will plead with thee, because thou sayest, I have not sinned. So that the Lord is en­gaged so much the more, to plead His controversie against them; and make them and the world both see, by sad effects, how guilty they have been. Also we see how the Lord justifieth His procedour with this same People by Ezekiel Chap. 11. through­out: they would say, that all these cala­mities, which they did meet with, and were yet to meet with, came not on them for their own sins, but for their Fathers sins; their Fathers (said they) had eaten sowre grapes, and their teeth was set on edge; and therefore they concluded, that the way of the Lord was not equal: but the Lord, in that Chapter, is vindicating Himself, and evinceing that they were as guilty, as their Fathers, & did tread in their Fathers footsteps, approving all that their Fathers did; and therefore could not plead innocent. See likewise Ezek. 33: 11, to 20.

12. When People will go on in their wickedness, and shelter themselves under an outward Profession of Religion and Piety; then it is to be feared, that God [Page 443] shall vindicat His Name and His Glory, in the sight of the Nations, and make it appear that His outward worship and ser­vice shall be a scug to no profane Person: For this was also the sin of this People Jer. 7: 3, 4. Thus saith the Lord of Hosts, the God of Israel, amend your wayes and your doings, and I Will cause you to dwell in this place: Trust ye not in lying words, saying, the Temple of the Lord, the Temple of the Lord, the Temple of the Lord are these. Because they had the Temple among them, they thought all should be well, and they should never be ruined, do what they pleas­ed: But the Lord, in the following Ver­ses, manifesteth that all that should no more save them, than it saved Shiloh; and then addeth Vers 15, 16. And I will cast you out of my sight, as I have cast out all your Bre­thren, the whole Seed os Ephraim. Therefore pray not thou for this People &c. So saith the Lord by Esaias Ch. 1: 11, &c. To what purpose is the multitude of your Sacrifices &c. The Lord cared for none of these things, when their outward walk was not answer­able to their profession; He would not hear their Prayers Vers 15. So Esai. 66: 3, 4. He thereupon threatened to choose their delusions, as they had chosen their [Page 444] own wayes, and that in which He delight­ed not. See also Amos 5: 21 to 23. Micah laith his to the charge of this same People. Chap. 3: 11. The heads thereof judge for re­ward, and the Priests thereof teach for hire, and the Prophets thereof divine for money: Yet will they lean upon the Lord, and say, is not the Lord among us, none evil can come upon us, But what followeth upon this? Vers 12. Therefore shall Zion for your sake be plowed as a field, and Jerusalem shall become heaps, and the mountaine of the House, as the high places of the forest.

13. When iniquity aboundeth particu­cularly amongst Church-men, who should both by their doctrine & example have re­clamed the people from their sinful cour­ses; then the matter seemeth desperat, and God must be avenged on all together; Hence we see this same people charged with this Jer. 2: 8, 9. The Priests said not, where is the Lord? And they that handle the Law, knew me not: The Pastors also transgressed against me, and the Prophets Prophesied by Baal, & walked after things, that do not profite. Wherefore I will yet plead with you, saith the Lord, and with your Childrens Children will I plead. See also Ch. 6: 14, 15. and 8: 11, 12, 13. There was falshood among the Priests and the [Page 445] Prophets, and they healed thehurt of the daughter of Gods People slightly, say­ing Peace, Peace, when there is no Peace: And therefore followeth Vers 13. I will surely consume them &c. So Ezek. 22: 25, 26. There is a conspiracy of her Prophets, in the midst thereof—they have devoured souls, her Priests have violated my Law, and have profaned my Holy things &c. Therefore (as it followeth Vers 31.) have I poured out mine indignation upon them, I have consumed them with the fire of my wrath; their own way have I recompensed upon their heads, saith the Lord God. See also Hos. 4: v. 6, 7, 8, 9. and 9: vers 8.

14. When a People lay not God's con­troversie to heart, when He is pleading the same against them by lesser judgments; nor are taking warning thereby, but not­withstanding thereof are going on in their sins; then it is to be feared, that God shall once for all send a consuming stroke, that they shall not evite: for this was also the sin of this People, as we see Jer. 5: 3.—Thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: So Chap 2: 30. and 12: v. 11. Thus was it also with Israel Amos 4: v. 6. and forward to the end: several par­ticular [Page 446] judgments are there mentioned, but they wrought them not up unto a re­turning to the Lord vers 6, 8, 10, 12. And then a nameless Judgment, or a Judgment without a parallel, a judgment that could not be expressed is threatned; and they are bidden prepare for it vers 12. Therefore thus will I do unto thee, O Israel; & because I willd o thus unto thee, prepare to meet thy God, O Israel. See Amos 7. where also se­veral Judgments are mentioned, but the Lord made not yet a full end: But at length vers 8. He saith, I will not againe passe by them, any more: And so againe Chap. 8: 2. See likewise Zeph. 3: 7. Esai. 1: v: 5, 6, 7, 8.

15. When oppression & injustice rageth among a people, then is there just ground to fear such an overflowing blow; Violence was one of the sins, that brought▪ on the floud on the old world Gen. 6: 11, 14. And for this sin, was Ierusalem threatned with destruction Esai. 1: 21, 23, 24. How is the faithful city become an harlot?—they judg not the fatherless, neither doth the cause of the widow come unto them. Therefore thus saith the Lord, the Lord of hosts, ah, I will ease me of mine adversaries, and avenge me of mine enemies. So Jer. 7: 6. they were oppressing [Page 447] the stranger▪ the fatherless and the wi­dow, and shedding innocent blood: As also Jer. 22: 17 18. And therefore are sore judgments threatned against their King Iohojakim vers 18, 19. that he should be bu­ried with the burial of an asse, drawn and cast forth beyond the gates of Ierusalem. We see what was threatned against Israel Amos 2: 6, 7, 8. For this sin, of selling the righ­teous for silver, and the poor for a pair of [...]hoes, for panting after the dust of the earth, on the head of the poor, turning aside the way of the meek, and laying themselves down upon cloths, laid in pledge, & drinking the wine of the con­demned, in the house of their God. See also Amos 8: 4, 5, 6. where this sin of un­righteousnese and oppression is charged u­pon them; and then followeth vers 7. The Lord hath sworn by the excellency of Jacob, surely, I will never forget any of their works. 8. shall not the land [...]remble for this, & every one mourn that dwelleth therein? &c. So Mic. 2: 1, 2. the like sin is charged upon that peo­ple▪ and then it followeth V. 3. Therefore, thus saith the Lord, behold, against this family do I devise an evil, from which ye shall not re­move your necks. And utter desolation is threatned v. 4, 5. And v. 10. It is said Arise [Page 448] ye, & depairt; for this is not your rest &c. See likewise Ch. 3: 1, 2, 3, 4. and againe v. 9, 10, 11, 12. Habbakuk also saw this sin in Judah Chap. 1: 2, 3, 4. Violence, Ini­quity, Grievance, Spoiling, Strife and Contention, no Judgment, but wrong Judgment: Therefore v. 5, 6. &c. an in­credible work of Judgment was to be wrought, and the Caldeans were to be sent against them. So was the like threat­ened by Zephaniah Ch. 1: 3, 7, 9. for the same sin and 3: v. 3. See Es. 5: 23. to the end.

16. When people will not follow Gods way, and turne at His reproof, but go on in their sin; and when evil cometh upon them, use carnal shifts to save themselves, and run to the arme of flesh; then it is to be feared, that God's anger shall break­out and burn without remedie: For this was also the sin of Iudah, they would not turn to God, but trust in Egypt and Assy­ria, in their strait Ier. 2: 8, 9, 36, 37. So Es. 8: 6, 7, 8. For as much as this people r [...] ­fuseth the waters of Shiloah that go softly, and rejoice in Rezin and in Remaliah's Son: Now therefore behold, the Lord bringeth up u­pon them the waters of the river [...]rong and ma­ny, even the King of Assyria,—and he [Page 449] shall passe thorow Iudah, and shall overflow and go over &c. So Hos. 5: 13, v. 14. When Ephraim saw his sickness, & Iudah his wound; then went Ephraim to the Ass [...]rian—I will be unto Ephraim as a lion, and as an young Lion to the house of Iudah: I, I will tear and go a­way, I will take away, and none shall rescue. And againe Chap. 7: 11, 12. Ephraim also is like a silly dove, without heart; they call to Egypt, they go to Assyria. When they shall go, I will spread my net upon them; I will bring them down, as the fowls of the hea­ven: I will chastise them, as their congregati­on hath heard. And againe Ch. 8: 8, 9, 10▪ Israel is swallowed-up, now shall they be among the Gentiles, as a vessel wherein is no pleasure: for they are gone up to Assyria.

17. When people, settling on their lees, grow secure, and carnally confident, as afraid of nothing, as if they were without the reach of God's hand, and all hazard; then it is to be feared, that God shall make it appear, that He is stronger, than they: For this likewise was the sin of Iudah Ier. 21: 13, 14. Behold I am against thee, O Inhabi­tant of the valley, and rock of the plaine, saith the Lord, which say, who shall come down against us? or who shall enter into our habita­tions? But I will punish you according to the [Page 450] fruit of your doings—and I will kindle a fire, in the forest thereof, and it shall devoure all things round about. This was also charg­ed on Israel by Amos Chap. 6: 13. Ye which rejoice in a thing of nought, which say, have we not taken to ourselves horns by our own strength? For which cause see what follow­eth Vers 14. But behold I will raise up against you a nation, O ouse of Israel, saith the Lord the God of Hosts, and they shall afflict you from the entering in of Hemath, unto the Ri [...]er of the Wilderness. The like we finde Amos, 9: 10▪ All the sinners of my People shall die by the Sword, which say, the evil shall not overtake, nor prevent us. See Ezek. 9: 9, 10.

18. When a People have followed these courses of sin, notwithstanding of many reiterated warnings and admonitions, given by the Lords Servants; then it is to be feared, that God shall wait upon them with warnings no longer, but shall once for all send a devouring stroke, that they shall not with all their cries get prevented, nor taken off them; according to that Prov. 29: 1. He that being often reproved hard­eneth his neck, shall suddainly be destroyed, and that without remedie. And that Prov. 1: 2 [...]. to 31. Because I have called, and ye refuse [...] [Page 451] &c. I also will laugh at your calamity, and mock when your fear cometh; when your fear cometh as desolation, and your destruction com­eth as a whirle winde—Then shall ye call upon me, but I will not answere &c. Thus was it with this People of Iudah, Jer. 7: 13. And now because ye have done all these works, saith the Lord, and I spoke unto you, riseing up early and speaking, but ye heard not; I called you, but ye answered not. Then it followeth Vers 14, 15. Therefore will I do unto this House—as I have done to Shi­loh. And I will cast you out of my sight, as I have cast out of my sight, all your Bre­thren, The whole Seed of Ephraim: And then He addeth Vers 16. Therefore pray not thou for this People. The same sin is againe charged upon them Vers 25, 26, 27, 28. And then it followeth Vers 29. Cut off thine Hair, ô Jerusalem, and cast it away, and take up a lamentation; for the Lord hath rejected and forsaken the generation of his wrath. So Jer. 25. vers 3. the Prophet tels them in the fourth Yeer of Je [...]ojakim, that he had spoken unto them 23. Year, viz. from the 13. Year of J [...]siah; but in all vaine: and Vers 4. that the Lord had sent unto them all his servants the Prophets; but all was in vaine Vers 7. Therefore sad judgments [Page 452] are threatened Vers 8, 9, 10, 11. even utter desolation, and slavery under the King of Babylon full 70 Years Vers 12. See also Ch. 29: 17, 18, 19. and 35: 17. This was Israels sin also Hos. 5: 2, and 6: 5, 6, 7. and 9: 17. My God will cast them away, because they did not hearken unto Him: And they shall be wanderers among the Nations.

19. When People not only will not take warning; but also tush at warnings; then may they fear, that God shall be avenged upon them; for thus was it with this Peo­ple of Judah, Jer 5: 11, 12, 13. For the House of Israel and the House of J [...]dah have dealt very trecherously against me—They have belied the Lord, and said, It is not He, neither shall evil come upon us, neither shall we see sword, nor famine: And the Prophets shall become winde, and the word is not in them. Therefore is destruction by the Caldeans threatned, in the following Verses 14, 15, 16, 17. See also Ier. 6: 10, 11, 12. So Jer. 18: v. 12, 13. When the Lord threatned sad dayes to come upon them, all the use they made of it, was They said, there is no hop; but we will walk after our own devices, and we will every one do the imagination of his evil heart We know what that wicked King did with the [Page 453] roll of threatenings Ierem. 36. but see what followed thereupon Vers 30, 31. andanother roll is written with additions Vers 32.

20. When People turn so impudent in their wayes, and so fixed in their sinful courses, that there is no moving of them by all the warnings that can be used; nay, they become enraged at, and persecute such as do admonish them, or exhort them to amend; then the case seemeth to be des­perat, and their destruction must come: for thus was it with Judah 2 Chron. 36: 15, 16: They mocked the Messengers of God, and misused His Prophets, until the Lord arose a­gainst his People, till there was no remedy. And what sufferings Jeremiah met with at their hands, for his faithfulness, his book telleth us Chapters 11, and 26, and 38. So was it with Israel Amos 5: 10. They hate him that rebuketh in the gate, & they abhore him, that speaketh uprightly. See also Amos 7: 10. to the end. Upon which followed Chapter 8: v. 2. the end is come upon my Peo­ple Israel, I will not againe passe by them any more.

How much more may a People, or a generation, among whom not one, or two, or a few onely of those sins are to be found; [Page 544] but all of them, fear, that such a stroke be coming, that no prayer or humane in­tercession shall avert? The Lord tels us by Ezekiel Ch. 14. that when He breaketh the staff of bread, and sendeth famine, on a land, because of their trespassing grie­vously, though these three Men Noah, Daniel and Job were in it, they should de­liver but their own souls Vers 13, 14. And againe if He spoile the land by noisome beasts, though these three Men were in it, they should deliver neither Sons, nor Daughters &c. Vers 15, 16. So when He bringeth a Sword upon the Land v. 17, 18. or a Pestilence v. 19, 20. And then addeth v. 21. How much more, when I send my foure sore judgments upon Ierusalem, the Sword and Famine, and the noisome Beasts, and the Pe­stil [...]ce, to cu [...]t off from it man and beast? that is, how much more shall I go on and de­voure? And how much less shall they think to escape upon the Petitions of Noah, Daniel and Iob, or upon the account of their re­lations to them. So, if upon one, or two or a few of the forementioned sins, we finde, that God will bring upon a land in­evitable judgments, and will not be stop­ped, in the execution, by the intercessions of Moses and Samuel; how much more, [Page 455] may we suppose certainly and unavoidably shall judgment overtake a generation, that is guilty of all those twenty grievous ini­quities?

From this matter all of us may learne these lessons.

1. To fear and tremble before this God; seing He is so just and seyere a judge and Governour, and seing it is a fearful thing to fall into the hands of the living God.

2. To beware of abusing His Patience: for howbeit it may endure for sometime; yet it will expire at length, as to its ef­fects; and abused longanimity will end in unavoidable ruine, and in inevitable strokes of Iustice.

3. All, whether Lands or particular Persons, who know themselves guilty of the evils mentioned, as causes procur­ing such inevitable rodes, should hast to break off these courses, that will, no doubt, hasten-on irremediable destruction: It were best to get out of the way of the wrath of God in time.

If it be enquired, what the People of God are called to do, in such a day, when the place they live-in, is guilty of and continueing-in these grievous sins, and [Page 456] they can look for nothing but wrath to be poured-out; so that no Prayer, Fasting, or Supplication shall hold it off? For An­swer, Let such minde those duties follow­ing,

▪ 1 Let them beware to seek great things for themfelves, Ier. 45. The Lord said to Baruch by the Prophet Ieremie vers 4, 5. Behold, that which I have built, will I break down; and that, which I have planted, will I pluck up, even this whole land: and seeke [...] thou great things for thy self? seek them not; for behold I will bring evil upon all flesh, saith the Lord. Whence we see, that it becometh not the People of God, to be too much minding themselves, and their own things, in such a day; but they ought to be very well satisfied, if the Lord give them their life for a prey: as He promised to Baruch.

2. They should stoup, and adore this God, who is just and righteous in all His wayes; they should be silent before Him, and put their mouth in the dust: no quarrel­some thoughts should have place or room, in their hearts. Hold thy Peace saith Zepha­niah Ch. 1: 7.) at the p [...]esence of the Lord God, for the day of the Lord is at hand: For the Lord hath prepared a Sacrifice, He hath bid his [Page 457] guests &c. When the Lord is about to make a Sacrifice in a land, and to give the carcases of men to the fowls of the Hea­vens, and the beasts of the field; all flesh should be silent, and His People especially should quiet themselves, and hold their peace before Him, without murmuring, or venting any discontentment, at the matter.

3. They should observe the glory of the Lord, shineing forth, in that remarkable Act of Holy Justice; see His Majestie, Awfulness, Terrour, and just Severity, to the engaging of their hearts more unto Him, and to a glorying in Him. The black and dreadful day, that was to come upon Iudah, was mentioned, and several things held forth, to make it have a deeper impression Ier. 9: and v. 22. it was said, that even the carcases of men shall fall, as dung upon the open field: And then it is added v. 23. Let not the wise man glory in his wisdom &c. and Vers 24. But let him that glorieth, glory in this, that he understandeth and knoweth me, that I am the Lord, which exercise loving kindness, judgment and righteousness in the earth; for in these things I delight, saith the Lord. To tell us, that in such a day es­pecially, the Lords People should be ta­king [Page 458] a right view of God, that they may understand and know Him to be Jehovah & one that exerciseth judgment and righte­ousness in the earth; and withall one, that even then, exerciseth loving kindness to His own; and a God that delighteth in these exercises; and that they should glory in Him, even in such a day, and delight in that wherein He de­lighteth.

4. They would do well to refuge them­selves in time, in their chambers, and shut their doors about them, and hide themselves for a Little moment, until the indignation be over past: As it is Esai. 26: 20. This is the Counsel of the Lord un­to His people, in a time, when the Lord cometh out of His place, to punish the inhabi­tants of the earth, for their iniquity. v. 21.

5. They should rest satisfied, though their prayers, in behalfe of the land, have not that success and fruite, that they could have wished; & that upon these grounds and considerations.

(1.) Out of that Dispensation, how­beit both black and terrible; yet God will get glory, both of his Truth and Veracity, in his threatnings, at which the wicked tushed, & would give no credite to them; [Page 459] which carriage could not but Afflict His people; it could not but grieve themto see those wicked ones carry so atheistical­ly, as contemning all the Denounciations of wrath; but now when the day of exe­cution is come, the Lord is seen to be a God of truth, and His people see then, whose word standeth, whether God's Word, or the word of those wicked sin­ners Ier. 44: 28. And of His justice in pur­sueing evil doers, who said, by their doings, that He had forsaken the earth, or that He was not a God, that judgeth in the earth. So also of His Holiness, and Purity: For then it's made ma­nifest, that He is not, as they imagined, altogether such an one, as themselves; but that He hateth all the Workers of ini­quity.

(2.) God will have a care of them, even then, and be a little sanctuary unto them Ezek. 11: v. 16. and cause all things work together for good to them Rom. 8: v. 28. He will set a mark upon such, as sigh and cry for all the abominations, that are done, that the men with the slaughter weapon may not come nigh unto them Ezek. 9.

(3.) He will return their prayers [Page 460] into their own bosome againe; so that they shall not fall to the ground Psalm 35. vers 15.

(4.) He will accept their prayer and in­tercession, as good service, off their Hand even though He think not good to grant the Particular, that they ask: And if they be accepted of Him, in that piece of service, it may suffice and sa­tisfie.

6. They would do well to be sighing and crying for all the abominations, that are committed in the land; to be keeping themselves free of that guilt, mourning over the same, protesting against it, ab­horring the same; that they may be pre­served and protected in the day of God's contending, according to what we read Ezek. 9: 4, 6.

7. In the midst of all these desolations, and the effects of the Lords indignation, burning against a sinful generation, they are called to act faith, on God, as the true and faithful God, keeping mercy and co­venant for ever, and to waite upon him, in faith, hoping and expecting with con­fidence, that He will carry on His work, and make His Kingdom come, and make all this contribute unto that end. We see [Page 461] what desolation Zephaniah is threatning a­gainst Ierusalem, and the rest of the Cities of Iudah for their great sins Cbap. 3. 1, to 7. And thereafter Vers 8. he inferreth and presseth on them, that would minde the duty of the day, a waiting in Faith and Hop upon the Lord, saying, Therefore waite ye upon me, saith the Lord, until the day, that I rise up to the prey, &c. And then fol­loweth Vers. 9, 10. For then will I turn to the people a pure language, that they may call upon the Name of the Lord, to serve Him with one consent, from beyond the Rivers of Ethiopia, my suppliants, the Daughter of my dispersed, shall bring mine offering. They should wait in faith for the accomplishment of all the great and precious promises made to the Church, notwithstanding of all these sad interveening Dispensations. This was the resolution of the Prophet Esai Chap. 8. 17. in an evil day, when many should stumble, and fall, and be broken, and be snared and taken Vers 15. And I will (said he) wait upon the Lord, that hideth his face from the House of Iacob, and I will look for him.

But it will be said, what shall the righ­teous do, in the day, when God is so an­grie at the whole Land, that He will cut off the righteous with the wicked, and to [Page 462] this end shall draw His Sword forth out of His Sheath against all Flesh, from the South to the North, as it is Ezek. 21: 3, 4, 5? For Answer, I grant such a dispen­sation may be expected, when all Flesh have corrupted their wayes, and even the righteous, who have not gone the length of others, in Defection and Apostasie, yet have not been valiant for the Lord, and for His oppressed truth, nor so faithful and zealous for the Lord of Hosts, in their Generation, as became them: It is then to be feared, that even many of them shall be sweeped away with the common cala­mity, as they have been in part tainted with the common sin, procuring it. And in that case, it is their part to minde these duties following.

1. To be preparing to meet the Lord, with ropes about their necks, acknowledg­ing their sin, giving glory unto the Lord, as just and righteous, in proceeding thus against them with the rest: They should prepare to meet their God, thus coming in His holy displeasure, to glorifie His ju­stice, as the Prophet adviseth Israel to do Amos 4: 12.

2. They should be busie to get their peace made with God in time, through [Page 463] Jesus Christ, that when God shall get glo­ry on their carcases, in the sight of others, they may get their souls for a prey: They should be mourning as doves in the val­leyes, every one for his iniquity, that their sin may be blotted out, and their souls washen in the bloud of Iesus.

3. They should be amending, through the help of the Lord, what hath been a­misse, and seeking to Him, and seeking righteousness, & meekness, upon a may be of being hid, in the day of the Lords anger, this is the exhortation of Zephani­ah Chap. 2: 3. Even to the Godly, Seek ye the Lord all ye meek of the earth, which have wrought his judgment, seek righteousness, seek meekness, it may be ye shall be hid, in the day of the Lords anger.

4. If they should not be hid, but the judgment should overtake them, as well as others, then let them sweetly submit, and lye under the rod, and humble them­selves under the mighty Hand of God, Iam. 4: 10. 1 Pet. 5: 6. and say, with good old Eli, when sad things were denounced against his house; and it was told him, that God would judge his house forever, and that the Lord had sworn unto the house of Eli, that the iniquity thereof should not be purged with [Page 464] Sacrifice, nor offering for ever. It is the Lord, let Him do what seemeth Him good, 1 Sam. 3. 12, 13, 14, 18. He saw it was Jehovah, who could do no wrong; and therefore he was quiet, and acquiesced to all, that He would do, how sad so ever it was: He saw Him the righteous Governour and Iudge, and said, His holy Will be done.

5. They should accept of this punish­ment of their iniquity Levit. 26: ver. 41. giving Glory to Gods Iustice, and have a complacency (for so the word will im­port) in that stroke, as being a stroke of Iustice, and a stroke, whereby God will be glorified in His Iustice, Righteousness and holy Severity: Thus should they kisse the rod, and contentedly welcome the Sword of Justice, and kisse its point, when pierceing their heart, because of their sins.

6. Thus should they say with good Hezekiah, when sad things were de­nounced against his Family, Esai 39: vers 6, 7. Good is the Word of the Lord. Vers 8. It is Iehovah's Word, I have no­thing to say against it; holy and righte­ous is He, and his Judgments are righ­teous, [Page 465] His Threatnings are good: And thus should they with the Church, Micah 7: vers 9. Bear the Indignation of the Lord, because they have finned against Him.