A SERMON PREACHED Some Years since, BY AUGUSTIN MEDCALF, DECEASED. Master of Art, Prebend of Chichester, and Minister of Berwick in Sussex. LONDON: Printed in the Year, 1679. PHIL. IU. 4. Rejoice in the Lord always: and again, I say rejoice. MY Text presents us not only with the duty, but the incomparable privilege of every faithful, obedient Christian, who is here enjoined a service so satisfactory, pleasing, and advantageous, that as no man in the world besides can have half the reason to do it at all; so every good Christian hath all the reason in the world to perform it always. To be pleased and satisfied, to be merry and joyful, one would think were a service so natural and delightful to all the world, that the very commanding of it would appear one of the vainest and most needless injunctions imaginable; and to do all this upon the justest score, and upon a neverfailing account; to entertain and accept, preserve and always keep in ones possession an inexhausted Fountain of joy, such as will supply all our wants, serve all our necessities, gratify and please us in all conditions; to place this joy of ours in God, in whose presence is fullness of joy, and at whose right hand there are pleasures for evermore: To command a Christian to do this, one would fancy (at first hearing it) were a very superfluous Precept; it looks all one as if a man should be desired not to be a stock, or stone, or swine; for if he were but a man, much less a Christian man, he cannot but do it of his own accord, without commands or entreaties: And yet Heaven knows, such degenerate creatures are we grown, that God is fain to oblige us to that by positive express command which (did we behave ourselves in the least like Christian people) we could not but perform by a mere inclination of nature. Nay, did but a man observe the general dejectedness, sullenness, murmur and repine that are to be met with in the conversation of most Christians, against the deal and disposings of God himself, 'twould let us see sufficient reason why St. Paul should in this very Epistle so often inculcate and impress this one duty. He thought it not enough to say, My brethren, rejoice in the Lord; Cap. 3.1. but as if people were apt to forget nothing more than what they should and cannot (when they truly understand it) but delight in most, he repeats his Injunction in the words of the Text, Rejoice in the Lord always: Nay, as if this bare repetition were not sufficient, but that people would still persist to neglect it, though they both know it, and remember it too, he does redouble and impress it over again, hereby intimating it to be a duty of that concern, that it can never be too much repeated, because after all the insisting upon it, 'tis every where amongst all sorts of persons too little practised; and therefore says he in the next words, and again I say, Rejoice. Now to rejoice in God always, is evermore to have a heart and mind so disposed and ordered, that it can in an humble waiting, constant depending, and faithful serving of God, derive and continue to its self an inexpressible comfort, satisfaction, and delight, from this one consideration, that the Lord is her God; this secures, that in all conditions whatsoever, she is certainly under the protection of his Providence, and the care of his love, and in the arms of his mercy. And this happy assurance does beget and break open such a fountain of joy in the soul, as does never, or at least never need leave streaming, until it empty itself into those Rivers of joy that are at God's right hand; for we shall find that the consideration of having the Lord for his God, does furnish the obedient humble Christian (for of such only I would have this whole Discourse understood) with two such mighty arguments of joy, that the due weighing of them cannot choose but make him in all conditions to rejoice in this Lord, yea and again I say to rejoice. 1. The obedient good Christian may very justly rejoice in God always, because he is secure; the Lord will so order and govern the concernments of this temporal life as shall be most for his benefit and advantage. 2. He may again rejoice in the fame God, and that always too, because he is secured by him that he shall be prepared for and hereafter put in possession of a better, even a heavenly life with himself in his glorious Kingdom. 1. The obedient good Christian may very justly rejoice in God always, etc. for the performance of this he hath the express promise of the God of mercy and truth, with whom is no variableness nor shadow of turning. For St. Paul having laid down this as a Proposition of unquestionable truth, We know that all things work together for good to them that love God: Rom. 8.28 He triumphantly proceeds to conclude, That none of the miseries of this inferior world can do us the least hurt, because they cannot separate us from the protection of God's Providence, nor the gracious disposals of his mercy, and the overruling beneficialness of his love: 'Tis not, says he, Vers. 35. tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword, that shall separate us from the love of Christ. And therefore none of these can hinder his mercy from doing us good, in and by our afflictions. Nay (says he Vers. 37. ) in all these things we are more than conquerors through him that loved us. There are few indeed but will readily grant men may justly rejoice in God when the world smiles upon them, and their contrivances are seconded with success; so that by this means they prosper in the world, have riches in possession, flourish like a green bay-tree, and do even what they list; who is he so wretched but hath gladness in his heart in the time that his corn, and wine, and oil increases? when their oxen are strong to labour, when their barns are full of corn, when there is no leading into captivity, no want nor complaining in their houses, when their sheep bring forth thousands, and ten thousands in their streets, than men can be content to thank God for his goodness, and rejoice in him for the great bounty he bestows upon the children of men. But if this very God should by his wise and gracious Providence change the scene of their affairs, give their fruits to the caterpillar, and their labour to the grasshopper, blast the work of their hands, strike their flocks with hot thunderbolts, and bring an evil disease amongst their herds; should he make them poor in their estates, sick in their persons, unprosperous in their undertake, forsaken of their friends, and a reproach and derision to them that are round about them, how ready would they then be to forget the joy of their heart, and the rock of their Salvation, and think themselves sufficiently excused and justified too, if they now murmur, repine, and are angry at the deal of Heaven; And in the height of their discontent and indignation not only quarrel with, but some of them curse God to his face: This men are naturally ordinarily the more apt to do upon this great mistake, because they believe God then only loves and does them good when he prospers them in their temporal concerns; and that when he stretches out his hand and blasts their expectation in those particulars, he then only hates them, and does them mischief; but how gross an error this is, that prosperity should be an infallible sign of God's love, and adversity of his hatred, will in a good degree appear hereafter. Nay I hope 'twill be made out, that as few men do truly rejoice in God in either condition, so none but the obedient, humble Christian, hath the highest inducements to rejoice in God in both conditions, yea and again I say to rejoice. 1. 'Tis the obedient humble Christian who hath the truest reason to rejoice in God in the time of prosperity, and that upon this account, because he is well assured, so long as he continues his faithful service to God, he will bless his fortune, and make his prosperity do him good. But most people will be ready to reply, This seems to make a question of what is generally taken for granted; whoever doubted God's blessing to go along with a great Estate? for prosperity (say they) is that, and every thing else that is desirable. Did ever a large Fortune do any man hurt? who was ever the worse for wearing soft clothing? for faring deliciously every day? for lying at ease, taking his pleasure, and commanding round about him? Alas! sensual sottish Creatures that we are! that can think a Swine happy because she hath her Trough full of wash, which she swills up greedily, and grunts over for joy, and having filled her belly, lies down and snorts without care or thought for the next days provision. But if we will give ourselves the leisure to hearken to God's instruction, we shall find ourselves taught by the Wisdom from above, that 'tis not the greatest Temporal affluence without true Godliness can make any man happy; if a man be wicked, though he be never so rich, he's but in the ' worse condition for his wealth; such a man's riches are kept for the owner to his hurt, saith Solomon. Eccles. 5.13. And therefore when the Prophet Jeremiah undertook to argue with God concerning his Judgements, viz. Wherefore the way of the wicked prospered? And wherefore all they were temporally happy that dealt very treacherously? In the conclusion of the debate he makes this resolution, Jer. 12.1,2,3. Though thou hast planted them, so that they have taken root, grow and bring forth fruit, yet thou O Lord, shalt pull them out like sheep for the slaughter, for thou dost prepare them for the day of slaughter. Intimating hereby, that all the good thing of this world which God sometimes so liberally heaps upon wicked men, is intended as no greater a kindness to them than the variety of fresh Pasture, and plenty of the purest Hay, is designed by the Grazier upon one of his fatting Bullocks; which he does not bestow upon him only that the beast may grow fat and shine, and wallow in the enjoyment of his ease, and the abundance of his Provender, but only that he may the more certainly and quickly become fit ware for the market and the shambles. And therefore how much soever wicked men may think themselves beholden to any man that wishes them prosperity, yet when they consider of it better, perhaps they may see good cause to give them little thanks for so mischievous an Imprecation (rather than a Prayer); for 'tis all one as if in other words he prayed to God to take such a course with them as should certainly ruin them. So says Solomon, Prov. 1.32. The turning away (or the ease, as 'tis in the Margin) of the simple shall slay them, and the prosperity of fools shall destroy them. As if there were no more certain way only to undo and irrecoverably to ruin wicked men (for such are meant by fools and simple in the language of Solomon, than the enjoyment of prosperity, and the permitting them to live according to their own hearts, lusts. For indeed, so many and great are the temptations which a prosperous condition does bring along with it, that none but a very good man can use it with any tolerable innocency. Let but Nabal live in ease and plenty, and the wicked fool presently tarns a Drunkard, and a Churl; for though himself kept a feast in his house like the feast of a King, and his heart within him was merry and drunk, yet would he not part with one morsel to David and his Soldiers who had preserved him and his in the Wilderness. 1 Sam. 25.10,36. So also that wretched rich man in our Saviour's Parable, when he grew so wealthy that he was fain to pull down his Barns, and build greater, because he wanted room to lay his fruits; when he had thus done, the next thing he sets about was to resolve upon a life of ease and sensuality, for so he bespeaks his Soul (hugging himself in the enjoyment of his beloved Goods), Soul, take thine ease, eat, drink, and be merry, for thou hast goods laid up for many years. Luk. 12.18,19. Nor was the case otherwise with Gods own people of old: Deut. 32.15. When Jesurun waxed fat, he presently fell a kicking against Heaven, and quite forgot the God that made him, and lightly esteemed the rock of his Salvation. And we are told concerning the same Israel in another place, Psal. 78.24,30. that when God reigned Manna upon his people, and gave them all that they desired, than they were not estranged from their lusts. And because 'tis so natural for a man to be transported with prosperity, for this reason Moses could not admit his people to the delights of Canaan before he had given them this extraordinary Caveat to warn them against the poisonous insinuations of that plentiful and delightful place: Deut. 6.10,11,12. When the Lord thy God shall have brought thee into the land, to give thee great and goodly cities, and houses full of all good, things, then beware that thou forget not the Lord who brought thee out of the land of Egypt, and out of the house of Bondage. And as if this one Caution were not sufficient, he doubles it, Chap. 8. from v. 10, to v. 18. When thou hast eaten and art full, and hast built goodly houses and dwelled therein, then beware lest thine heart be lifted up, and thou forget the Lord thy God who brought thee out of the house of bondage, and say in thy heart, My power and the might of my hand hath gotten me this wealth: But thou shalt remember the Lord thy God, for it is he that giveth thee power to get wealth. By all which 'tis very easy to collect how prone the heart of man is to abuse the riches and good things of this world to the dishonour of that God who graciously bestowed them upon him; and instead of returning him the sacrifice of praise and thanksgiving who hath blessed their endeavours in the getting all they have, to imitate those wicked men in the Prophet Habbakkuk, Ch. 1.16. In sacrificing to their net, and burning incense to their drag, because by them their portion is fat, and their meat plenteous. Nay the man after Gods own heart, holy David himself, began to boast of himself, and say in his prosperity he should never be moved; Psal. 36. when yet 'twas this very prosperity which betrayed him to those two reproaches of his Piety, viz. the murder of Vriah, and the adultery of Bathsheba; for so the Text tells us, 2 Sam. 11.1,2. when his Armies were victorious abroad, and himself lived in plenty and ease at home, than was the time he was tempted, by the commission of these very Sins. And indeed Agurs Prayer will sufficiently instruct us, Prov. 38.9. how much more dangerous a prosperous condition is than an adverse one; and therefore how much reason we have to petition God to deliver us from the Sins which the one tempts us to as well as the other. Poverty indeed, he tells us, does naturally tempt men to steal; but riches, he assures us, invite and incline men to the commission of a sin of a much higher nature, even downright Atheism; for when once men are full, they are then in the likeliest condition to deny God, and say, who is the Lord? So that upon the whole, since Prosperity is attended with such manifold danger, and such variety of temptations, then certainly no man hath equal reason to prize and rejoice in it, that the humble obedient Christian hath; for he it is that hath the greatest security, it shall do him the least hurt. He hath not only a gracious promise from the mouth of his blessed Saviour, that the comforts of this life shall be added to him, (if the Allwise God sees they'll do him good) upon his seeking first of all, and most of all, the Kingdom of God, and the righteousness thereof. Mat. 6.33. But he is secured (that if God vouchsafes to bestow the good things of this life upon him) he shall (upon his humble walking with God, and meek behaviour towards men) have God's blessing go along with him in the enjoyment of them. Mat. 5.5. And this is that that gives a value to them, and makes them good things indeed. Prosperity in fects wicked men with such a rust and corruption, that eats into their soul as a canker does into their flesh: But all this is a good man preserved from, by virtue of Christ's Incarnation, (one end whereof was that he might deliver us from this present evil world,) Gal. 1.4. and the prevalency of his Saviour's Intercession, who still continues to petition God his Father to keep all his obedient servants from the evil of this world. Joh. 17.15. He hath God's Spirit going along with him to lead him into the ways of Truth, Piety, and Peace; he hath the graces thereof to assist him in the subduing his corruptions, and enabling him to resist temptations. Nay, he hath no less than the Almighty God of Heaven and Earth to establish, strengthen and settle him. 1 Pet. 5.16. This God is his Sun to cheer and comfort him; his shield to defend and protect him; one who hath promised to withhold no good thing from them that walk uprightly, and lead a godly life. Ps. 84.11. And hereby we may collect whether we have God's blessing in our prosperity, when our riches don't make us a jot the more proud, or the less devout; so that we are neither highminded, nor trust in uncertain riches, but in the living God. Nay more, when we practise the advice of the Son of Syrach. Eccl. 3.18. And the greater we are, can humble ourselves so much the more, when we can find ourselves more fervent in Prayers, and more frequent in Alms-deeds, and more obedient to all God's Commandments; when we can observe ourselves endeavouring to be rich in good works as well as in money; being ready to distribute, and willing to communicate to the distresses of our poor brethren; keeping ourselves unspotted from the world, and doing good to the poor and needy; when we are thus laying up in store for ourselves a good foundation against the time to come, that we may lay hold on eternal life; when we thus make ourselves friends of the unrighteous Mammon; putting our money out to usury in God's bank; lending to the Lord by giving to his poor; hoping for nothing again but his gracious acceptance here, and his merciful reward hereafter: whosoever finds his heart thus wrought upon by prosperity, he may well conclude he hath the blessing of God's right hand as well as his left; that he hath God's favour and love as well as his bounty and benefaction; and this is that that administers life, comfort, and sweetness to all his possessions, and makes them desirable enjoyments; such a man as this may not only justly be allowed to use the Prayer of David, Psal. 118.25. O Lord, I beseech thee send me now prosperity; and that because he hath God's blessing going along with him in it, and is made the better by it, and makes other people the better for it. But when God is pleased to vouchsafe it him, may in that day according to Solomon's advice, Eccles. 7.14. Be joyful. Nay in the language of David, he may shout for joy and be glad, and may continually say, Let the Lord be magnified, who is pleased not only to grant me prosperity, but moreover, which is the crowning joy of all, hath pleasure in the posterity of his servant: Ps. 35.27. For this cause shall my tongue speak of his righteousness, and of his praise all the day long. 2. The obedient humble Christian hath just reason to rejoice in God in time of Affliction: For being well satisfied that Affliction cometh not forth of the dust, nor troubles spring out of the ground, but that man is born unto trouble (is appointed thereunto by the God that made him) as the sparks fly upwards. Therefore in such a time doth he (with comfort) seek unto God, and (with contentment) doth he commit his cause unto him, to use the words of Eliphaz. Job 5.6,7,8. He is not now to learn that all the miseries of this life come from an higher hand than created weakness is able to grapple with or control; and therefore knowing it to be the Lords doing, he presently lifts his eyes unto Heaven from whence cometh his help, casting his burden upon the Lord, (who first laid it upon his back) who also hath promised to sustain him, whilst he doth with faith, patience and cheerfulness set his shoulders to the bearing it; and who hath expressly said, Ps. 55.22. That he will never suffer the righteous to he moved. He looks upon Affliction as a messenger sent from God, and thereupon receives it joyfully, hearkens to it attentively, and obeys it with all submission. For he is well assured that our Heavenly Father (unlike to our fleshly Parents) chastens not his Children, as they sometimes do, for his pleasure, but altogether for their profit; and he does it for this blessed end, that they may be partakers of his Holiness. Heb. 12.10 Every one of God's rods hath a voice as well as a lash, and was sent to instruct as well as to correct the extravagant. So that when once God lays his rod upon the back of an humble obedient Soul, he presently answers the call of God's chastisement; Speak Lord, for thy servant hears. Strike on, Father, for thy child attends. O Lord, my heart is fixed, my heart is fixed. I will sing and give praise, I will thankfully receive thy corrections, and am steadfastly purposed to obey thy righteous judgements: 'tis true indeed, that no chastening for the present seems to be joyous but grievous; nevertheless afterwards it yields the peaceable fruit of righteousness to them that are exercised thereby. Heb. 12.11. 'Tis the consideration of the blessed fruits that affliction brings along with it, and springs out of it that makes a good man rejoice in tribulation, and hearty thank God for his chastisement; he sees how useful it is to reclaim him from some sin he was too much addicted to; and to instigate him to the practice of some duties he was too forgetful of, or negligent in: So that upon the survey of the spiritual benefit he receives by it, he cannot but express himself in the language of holy David, Psal. 109.67. Before I was afflicted I went astray, but now (since I was afflicted) have I kept thy word. I now am able to say by my own experience (upon the observing the happy reformation of my naughty life) that 'tis good for me that I have been afflicted, because thereby have I learned thy statutes. And therefore, O Lord, since thou hast dealt so well with thy servant in this seasonable afflicting of me, continue, I beseech thee, such thy lovingkindness unto me according to thy word. Vers. 65. And indeed God hath passed his word that he will in much mercy to their souls afflict his dearest servants in their Bodies and Estates, in all the concernments I mean of this temporal life, that his Wisdom sees will do them most good. And should he not do so, he would fail in two main Articles of his Divinity (which are the great supporters and encouragement of his most beloved children's obedience) and that is his truth and his love towards them. Thus David acquaints us, Psal. 199.75. I know, O Lord, that thy judgements are rights and thou in thy faithfulness hast afflicted me. Intimating, that if God had not afflicted him, he would have forfeited his Justice and Veracity by so doing; nor would his love be less questionable than his truth, if he should utterly leave off correcting his dearest children. For this is that the Writer to the Hebrews lays down as a proposition of everlasting verity: Heb. 12.6. Whom the Lord loves he chastens, and scourges every Son whom he receives. God, indeed, the Apostle tells us, expresses his Fatherly love in correcting of his Children, by instructing, chiding, and scourging of them, for so the Original doth signify. And lest we should think that affliction alone is enough to entitle us to the relation of God's Children, or should argue with ourselves, because God scourges every son which he receives, therefore every one whom he scourges, he receives for his son; The Apostle to rectify this mistake, acquaints us, that though indeed 'tis true that our being without chastisement (whereof all are partakers would) certainly evince us to be Bastards and not Sons: Yet our bare having chastisement, is not sufficient to conclude us to be Sons and not Bastards. For says he, Vers. 7. If ye endure (not barely if you have chastening), God deals with you, etc. if ye endure, if you humbly receive, patiently bear, thankfully employ, and fruitfully improve God's word, and God's rod, God's chide, and God's scourge to your own amendment; if they yield the peaceable fruits of righteousness in a conversation of holiness, than you may reasonably conclude yourselves to be God's children: And for being so related, and in this sort afflicted, whereby that relation is so clearly discovered, you have good cause to rejoice with joy unspeakable and glorious. How are men transported, and with what exuberances of exultation do they ordinarily entertain an adoption into Caesar's Family, which puts them in hopes they shall one day sway a Sceptre, and govern and triumph over the Kingdoms of the Earth? And yet what a trivial petit Preferment is this, if it be but compared to that inexpressible advancement, of being received into the number of God's Children, and admitted to be an heir and a co-heir with the Eternal Son of his love, Jesus Christ the righteous, King of Kings, and Lord of Lords! And then how much more reason have they not only more exceedingly to rejoice, but themselves to be turned as 'twere who have the surest evidence of the King of Heaven's love and protection; who are able as 'twere to produce his gracious Letters-Patents under his broad Authentic Seal of Affliction, and to show in their Bodies and Estates these undeniable marks of their Heavenly Father's love! They who find themselves thus sealed to the day of Redemption, can't choose certainly but keep a perpetual Jubilee all their lives long, and in the overflowing exultation of their souls amidst all their crosses and calamities, must needs lift up their heads with joy and thanksgiving to that God who hath vouchsafed them one of the most certain and infallible signs of his love and goodness to them, whilst he hath been graciously pleased to exercise them with affliction; and not only so, but to complete and crown his mercy and lovingkindness to them, hath moreover given them patience to bear, courage to endure, constancy to persevere, and wisdom to improve all the crosses he lays upon them, to his honour and their own comfort; so that methinks if ever a man could be allowed to be a competent Judge of his own felicity, he hath the surest grounds to conclude and pronounce himself a happy man, when the world possibly thinks him poor, and miserable, and the most wretched person, piteous upon earth. See the man whom Eliphaz brings in with a note of admiration, as if he had a mind to pick out and show you that particular person whom all the world so much court and admire, and endeavour to make themselves like, Behold the happy man, says he! Job 5.17. Behold him, will most people say; but alas! where shall we ever see him; a happy man indeed were a sight worth our beholding, we should never think our eyes better employed than in viewing and admiring so rare an object: why says he, I'll show you the man whom you so mightily long to see and glut your eyes, and bless yourselves upon, your surveying a man whose condition is altogether blessed and desirable: Behold him therefore whose Estate the wicked envy, the good admire, all men hope for, and the best only enjoy. Would you now, in a word know who this man is? Behold, happy is the man (says Eliphaz) whom God correcteth. See how most people are disappointed, they generally expect a happy man should be described at the rate that Asaph characters a wicked one; Ps. 73.12. viz. that he is one that prospers in the world, has riches in possession, and can even do what he list; who is in no peril of death, but is always lusty and strong; who comes into no misfortune like other folk, neither is plagued like other men. Vers. 4, 5. Who hath his belly full of treasure, children at his desire, and leaves the rest of his substance to his babes. Ps. 17.14, 85. And yet the very men but now described, notwithstanding their prosperity, are the most unhappy miserable men upon earth; for they are but a company of ungodly wicked wretches, all this while, men abhorred by God, and whose condition and company is avoided and prayed against by good men. Vers. 13. But now Asaph (who was a man of a clean heart and innocent hands, one whom God loved; who had no less than God for the strength of his heart and his portion for ever; and therefore one whom we may justly conclude happy. For certainly of all men happy is he who is in such a case, yea happy is the man who hath the Lord for his God. Psal. 144.15. This holy, this happy Prophet, I say, gives this account of his condition. All the day long have I been plagued, and chastened every morning. Ps. 73.14. Nay he intimates this to be the condition of all God's children too, as well as of himself; and that if he should say otherwise, he should condemn the whole generation of his Heavenly Father's household. Vers. 15. And therefore they who are the most happy of all men, have the greatest reason to rejoice always in the Lord, who is the gracious bestower of this their happiness, yea and again I say to rejoice. Let us a while cast our eyes upon some few afflictions which the world is apt to esteem the most deplorable of miseries, and see how a good Christian can live above the sadness of them all, and in the words of Samson's riddle, draw forth meat out of the eater; and out of the strong and the bitter, to derive inexpressible sweetness. Judg. 14.14. Let but a worldly man, one of the sons of Mammon, lose his Estate, let him any way be reduced to want and beggary, and you'll see his content and joy as soon departed as his money; he's so far from having a cheerful heart or merry countenance, that he scarce hath the look or the soul of a man left him; his heart is dead within him, and he's become like a stone, utterly insensible and incapable of all comfort, not a word comes out of his mouth but undone, undone, ruin'd, and for ever miserable; all which argue the height of disconsolateness and despair. And let a man attempt to appease his passion and show the unreasonableness of his sorrow, and he presently replies in a foaming rage, and in a language not unlike that of Micah: Judg. 18.24 My Gold, my God, all that I esteem precious, is ravished from me and carried away, and what have I more? and then, why do you ask me what I ail, or persuade me to be comforted? But now an obedient, humble, faithful, good Christian, who hath learned in whatsoever estate he is, therewith to be content, he knows both how to be abased, as well as how to abound; every where, and in all things he is instructed, both to be full and to be hungry, both to abound and suffer need, to use the words of St. Paul. Phil. 4.11,12. He looks upon poverty when 'tis sent from God, (and when that is, we shall see by and by) as no such frightful sad condition; he can receive it without tears, entertain it without grudging, nay give it a hearty cheerful welcome. For having the same heart, he may very well be allowed to use the language of St. Paul whensoever he is in his estate; In all things I will approve myself to God in much patience, in afflictions, in necessities, in distresses. Though the meanness I am reduced to, makes me looked upon as sorrowful; yet in God can I always rejoice; and though I am poor and have nothing, yet can I by the benefit of my good example and heavenly instruction, make many rich; and by the contentment of my mind, and the satisfaction I receive in the inner man, myself possess all things. 2 Cor. 6.4,10. Vers. 11. Though I am reduced by God's wise Providence to mean raiment, thin diet, and hard lodging; yet I am well assured that a bare morsel of bread and a cup of water, was thought by the Father of the Faithful a treatment not unbecoming the glorious Angels themselves to be invited to, when they vouchsafed to converse amongst mortals. Gen. 18.3,4,5. And certainly God's blessing can still make bare bread and clear water comfort their hearts for whom his Providence hath provided no more plentiful provision; he can make it not only keep them alive, but in health too. Nay, with this can he preserve them fat, flourishing, and cheerful also. I can derive as much warmth by God's blessing from a corpse coat, and sleep as sweetly upon a hard bed, when God in his wisdom allows me no better, as they who are most gorgeously apparelled, far deliciously every day, and lie upon their beds of Ivory, and stretch themselves upon their couches, and are lulled to sleep with a consort of music. Amos. 6.4,5. Nay, should my gracious Father think fit to bring me yet lower, and not vouchsafe me so much as one garment of my own to cloth me, not one morsel of bread to feed me, nor the least cottage of my own to harbour and rest my weary decaying body; however I am not hitherto made comfortless, but have great reason to say, Whilst I live will I praise the Lord; yea, as long as I have any being will I sing praise unto my God, who though he hath stripped me of many useful outward accommodations, yet hath continued to me this neverfailing comfort, that he still vouchsafes me his mercy to pray to, his promises to trust in, and his good Providence to rely upon, which he hath assured me shall preserve and provide for me, as he knows will be most for my advantage. And being thus brought by God himself to be one of his family, to live in a more especial manner by the pure provision of his Providence; To be fed out of his store-house, and to be clothed out of his Wardrobe, and take my rest where he shall provide me a lodging; Certainly he who hath so bountiful, so compassionate, and so powerful a Master, can't choose but be sufficiently accommodated and comforted during the whole discharge of his faithful service. And therefore why should I take thought, torment and vex myself about what I should eat, and what I should drink, and wherewithal I shall be clothed, when I very well know that the God whose I am, and whom I serve, liberally provides all these for the lilies of the field, and the fowl of the air, without the least of their care and contrivance. Math. 6.25,26. Nay, the Holy Book informs me, that the Son of his love, in whom the Father was always well pleased, was little better provided for; he had neither house, nor land, nor revenues to furnish him with a subsistence in the days of his flesh, but lived all along for above thirty years, especially the three last of them, purely upon God's Providence, and good men's charity. Though he hath often created food for his followers, yet he hath been sometimes fain to beg it for himself; and for all that, never harboured the least repining or dissatisfaction at the meanness of his quality or entertainment. And most of those renowned Heroes (both before and after our Saviour's Incarnation) men so famous for their Piety in their several generations, that the ungrateful wicked world was not worthy of their continuance in it, trod the very same steps: They wandered about in sheepskins, and goatskins, being destitute, afflicted, tormented. Heb. 11.17. And yet all these by their faith in God, by their dependence upon his Providence, by their thankfulness for his protection, and their obedience to his will, obtained a good report; Vers. 39 very highly favoured by God, and worthily reputed of amongst men, their names and their virtues being had in everlasting remembrance. And now if to complete the scene of my Poverty, it should please God to bring me to such a pass, that neither my own endeavours, nor men's charity, nor any extraordinary dispensation, should help me with bread to eat, nor clothes to put on (which hardly yet ever came to pass); however it should never come to pass, but that the Lord should be my God, him only would I serve, and on him alone would I place all my joy. And I should think I had great reason to do so, if upon no other account, yet for this, that he would be pleased amongst all the children of men to make choice of me to witness to the world, that man lives not by bread alone, but by every word that proceedeth out of the mouth of God; Mat. 4.4. And in a word, I should neither have bread nor flesh to sustain me withal, I should notwithstanding have one sort of meat to eat which the world knows not of, and can never take from me, and that is the refreshment of a good conscience; this would afford me many a delicious meal when every thing else is wanting; and the joy that does arise from the consideration and prospect of a well-led life, will furnish me with a perpetual Gaudie, which will do more than administer health to my navel, and marrow to my bones; Prov. 3.8. being able to strengthen then a fainting spirit, and to enliven and cheer a dejected Soul. This will make one's heart merry, and that will without further care or trouble give a continual feast. Prov. 15.15. And when after all this ravishing treatment, I shall find nature to decay, and no longer able to support my fading-tabernacle of clay, I would in all humility and contentment of mind resign up my soul into the hands of my gracious Father, breathing out my last breath in the accents of fainting Elijah, 1 King. 19.4. It is enough now, O Lord, take away my life, for I am not better than my fathers. And I would not doubt but that God would in pity to my extreme want and unrelieved hunger, either mercifully take my Soul into his bosom of blessedness, or else (were I as good a man, and as useful a person to God's Church as Elijah was) would as miraculously provide me with food to sustain my feeble fainting nature, as he did for that his distressed languishing Prophet. But besides this of Poverty, a good Christian can bear up his heart, and lift up his head with joy, amidst all the misery, pain and vexation of a long tormenting sickness. Many people, 'tis true, are in this particular of Satan's opinion; they think they could easily grapple with all the hardships of poverty, and the utmost mischief this world can bring upon them, so long as they enjoy their health; but if once God stretches out his hand upon their bodies, and smites them with a sore disease, they can then no longer hold their integrity, their hearts repine, and their tongues blaspheme, and their whole life is nothing but a scene of quarrelings, and defying of the Almighty. Skin for skin, and all that they have, they could be content to give for their life, and the preservation of their health; but if once God puts forth his hand, and touches but their bone and their flesh, they presently set their mouths against Heaven, and let fly against God himself, and in this condition adventure to curse him to his face. Job 2.4,5. But now a good Christian when he once finds that God hath laid a sore disease upon his loins, and cast him upon his sickbed, he does in all humility quietly submit to his stroke, hearty implore his mercy, and patiently attend his pleasure, and with a joyful confidence commits his body and his soul into the hands of his gracious Father. For this indeed is the never failing comfort and principal cordial of his afflicted heart, That 'tis the merciful Physician of the Universe who brought this sickness upon him; that the same good God makes the sore, and binds it up, and that he hath wounded him whose hands make whole. Job 5.18. So that though by reason of the infirmity of his flesh he may possibly express his uneasy sad condition in the language of holy Job, saying, Chap. 7.3,4. I am made to possess months of vanity, and wearisome nights are appointed to me: When I lie down, I say, when shall I arise and the night he gone? I am full of toss to and fro unto the dawning of the day. Nay though he may continue his complaint to God in the words of holy David, Psal. 38. O Lord, thine arrows stick fast in me, and thy hands presseth me sore; there is no soundness in my flesh, neither is there any rest in my bones, my wounds stink and are corrupt, I am bowed down greatly, I go mourning all the day long. Yet can he cheer up his heart, and refresh his soul with the comfortable language of the same holy Prophet, saying, Vers. 9 Lord, all my desire is before thee, and my groaning is not hid from thee. Vers. 15. And in thee do I hope, for thou wilt hear, O Lord my God. Nay, should the same God bring him so low that he might truly say, The sorrows of death compass me about, and the pains of hell get hold upon me: However he would have cause to say still with the same David, Psal. 1.2,3. I will love the Lord my strength, and I will call upon the Lord, who (though he hath humbled me to the very dust of death, yet) is he still worthy to be praised. And herein will appear how worthy God is of praise, even when he does afflict his servant in this sad manner, and therefore how just cause such an one hath even then to rejoice in the God that smites him; Because as the same David tells us, Psal. 23.4. Though I walk through the valley of the shadow of death, I will fear none evil, for thou art with me; thy rod and thy staff comfort me. 'Tis the consideration and assurance of God's presence with them in their affliction, that bears up their hearts, and comforts the souls of God's servants in the most dismal calamity, enabling them to rejoice in the worst of tribulations. And yet 'tis not bare being with them, but the love and kindness he discovers to them, that makes them thus satisfied and joyful. He makes his very rod comfort them as well as his staff. Ordinary rods indeed are dry insipid things, fit for nothing but to give blows, and create a smart; but God's rod hath a Prerogative beyond all others, in that, like Aaron's Rod, Numb. 17.8. laid up by God's appointment in the Ark, it blooms, blossoms, such as by their sweetness refresh the spirits; and yields almonds, a fruit that delights and comforts the Soul. Nay, when the strokes of his rod seem most to weaken and strike them to the ground, then does God put his staff into their hands, and that bears them up, and keeps them from falling; and therefore both together can't choose but afford an inexpressible comfort to those good souls that are exercised thereby. And 'tis for the continual supply of this comfort, and the frequent refreshment of this cordial, that a devout soul is raised to such a degree of satisfaction and exultation amidst the very agonies of death, as enables her in that dire conflict triumphantly to cry out in the language of afflicted Job, Chap. 3.15,16. Though he slay me, yet will I trust in him. He also shall be my Salvation. And 'tis the same overflowing comfort that God vouchsafes a good Christian that bears up his heart, and lifts up his head above all the disgraces and calumnies that the unjust ungrateful world throws upon him. He knows a blessing goes along with him when men revile him, and persecute him, and say all manner of evil against him falsely upon account of his constant adhering to Christ and his Gospel. And 'tis the assurance of this, that enables him to rejoice and be exceeding glad; answerable to our Saviour's encouragement in that particular affliction. Math. 8.11,12. Nay 'tis the same merciful God that supplies them with an exuberant joy in recompense for all the unkindness they meet with at the hands of cruel relations and unfaithful friends. David indeed acquaints us, Ps. 27.13. That he had certainly fainted but that he believed to see the goodness of the Lord in the land of the living. And herein God expressed his goodness to him, that when his father and his mother forsook him, the Lord took him up. Vers. 10. And 'twas his receiving this seasonable comfortable mercy that made him resolutely wait on the Lord, and be of good courage, knowing that he did and would strengthen his heart. Vers. 14. Nay further, when he was brought to that sad condition that his own familiar friend in whom he trusted, who also eat of his bread, had lift up his heel against him, an affliction that of all others seems to go nearest to his heart, and which he was least able to bear: For if it had been an enemy that reproached him, than he could have born it; by whom he implies the perfidiousness of a friend to be almost insupportable. Ps. 55.12. And yet even in the worst of miseries was he not destitute of a satisfactory comfort: Thou, O Lord, says he, upholdest me in my integrity, and settest me before thy face for ever. And for this reason says he, Psal. 41.9,12,13. blessed be the Lord God of Israel from everlasting to everlasting. Amen and Amen. We have the clearest instance of what was but now delivered, in the person and practice of holy Job, a man afflicted beyond compare, and yet satisfied and joyful beyond all example. Let us but observe how of the richest man of the East, he was in a few hours reduced to be one of the poorest persons upon earth. His servants we find slain, and his carried away by the hands of thiefs and murderers; his sheep and his shepherds were consumed by fire from heaven; his sons and his daughters killed by the fall of the house blown down upon their heads: And yet all the discontent that Job expresses at these sad tidings, was only his worshipping and praising God, so says the Text, Job 1.20,21,22. Then Job arose and rend his mantle, and shaved his head, and fell down upon the ground and worshipped, and said, Naked came I out of my mother's womb, and naked shall I return thither. The Lord gave, and the Lord hath taken away, blessed be the name of the Lord. Nay, when God allowed the Devil to execute so much of his malice upon him as to smite his body with sore boils from the sole of his foot to his crown; whereby we may easily guests that the noisomeness and the pain made his life a burden to himself and his friends; and when the wife of his bosom had persuaded him to end his days with Blasphemy against God, at once as 'twere to defy and revenge himself upon the Author of his Misery; He was so far from doing so, that rebuking her for her wicked advice, Thou speakest (says he Job 2.9,10. ) as one of the foolish women speaketh. He there acquaints her with his contentment and satisfaction in his present povertous painful condition; What? shall we receive good at the hand of God (says he) and shall we not receive evil? 'Tis unreasonable we should covet the one, and not accept the other, when they both come from the same gracious hand. Nay, when his three friends had made an appointment together to come to mourn with him and comfort him, as we are told, Job 2.11. and yet instead of doing so, made it their great business to reproach him, and accuse him as some notorious sinner or vile Hypocrite; for so says Eliphaz in the name of the rest, Chap. 47. Remember, I pray thee, whoever perished being innocent, or where were the righteous cut off? All the answer Job returns to their uncharitable character, calumny, is in that meek but smart reply, Job 6.14,15. To him that is afflicted, pity should be showed from his friend: How forcibly are right words? but what doth your arguing reprove? Endeavouring all along in his whole dispute with them, at once to clear God's Justice, and to vindicate his own Innocency; and upon the whole to discover his matchless Patience, his high content, and uninterrupted joy, through the whole scene of his dismal wretched condition; the main foundation you see of Job's comfort in his affliction, was his assurance that his poverty and sickness came from Gods own hand. The Lord, says he, hath taken away. His own wickedness, riot, or idleness had contributed nothing to it: But he saw 'twas purely the Lords doing, and that was the reason that he opened not his mouth. And indeed, whensoever a good Christian upon the impartial searching of his heart, can find that 'twas neither his gluttony, nor his drunkenness, neither his idleness, extortion, defrauding, overreaching; his worldly-mindedness, covetousness, or unthankfulness, that have provoked God to withhold his blessing from him in the management of his affairs, so that notwithstanding all his honest studious endeavours, his diligence in his calling, his devotion to God, his entire dependence upon him for success, it still pleases the Majesty on high to lessen his Estate, and by variety of sad Providences to bring him to beggary; He hath now the justest cause of satisfaction in his Poverty that can be desired. He may pronounce with truth in the language of old Eli, 1 Sam. 3.18. It is the Lord, let him do what seemeth him good. And he may assure himself (and rejoice in the very thought of it) that Psal. 116.5. gracious is the Lord and righteous, yea our God is merciful. Psal. 103.13,14. And that as a father pitieth his children, so the Lord pitieth them that fear him; he knoweth our frame, he remembers that we are but dust. So likewise when a good Christian observes his sickness to come from God, his disease arising from no act of intemperance or luxury, from no greedy incessant prosecution of his business, nor from any bold presuming upon his strength, or slighting the severities of wind, air and weather, much less from the perpetual following his pleasure, and his eager addictedness to his sport; He may then with an humble confidence repose himself upon God's goodness for ease and cure; not doubting but that God will strengthen him upon his bed of languishing, & will make all his bed in his sickness; Psal. 41.3. enable him with strength to go thorough with his distemper if it be great; or else lessen the disease if he be too weak to bear it at its height. And whereas others in their fits of sickness, lie like so many wild bulls in a net raving and tumbling in a most impatient manner, and refuse to be comforted, because they are full of the fury of the Lord; Isa. 41.20 An humble good Christian does with all quietness resign up himself to his heavenly Physicians ordering, looking upon Gods dealing with him in the whole course of his sickness, as a procedure full of mercy and goodness, such as aims at nothing but the Patient's health and soundness; designed so to make him whole, that he sins no more. And therefore though Gods handling him be never so irksome to flesh and blood, yet does he look upon it, and rejoice in it, as a necessary method for the curing the tumours and ulcers of his diseased soul. And this strengthens his feeble knees, and enables him to lift up the hands that hang down, and to praise God even when he hath brought him to the brink of the grave. For though no chastisement at the present seems to be joyous but grievous; yet 'tis worth observing, that 'tis only said it seems so, and not that it is so, for it hath indeed an inconceivable joy wrapped and couched in it, for them that are exercised thereby, though there are few eyes so piercing that can discern it. Yea, affliction affords an infinite satisfaction and comfort to them that are so far exercised thereby, that they seem (like wrestlers in the Olympic Games) quite stripped by, and for their encountering with it; for so the Original signifies, reduced to that condition that have not clothes to cover their nakedness, nor an house to hid their head in. And this is the chief cause that they faint not in the worst of tribulations; because though their outward man doth perish, yet the inward man is renewed day by day, to use St. Paul's words. 2 Cor. 4.16. Now the comforts of a Soul are really so great, that they are above all description, none being able sufficiently to know them but he that hath them. St. Paul gives us to understand something of them (by which I shall leave you to guests at their inexpressible excellency and sweetness) in that account he gives of himself to the Corinthians, where he says, 2 Cor. 1. That though he was troubled out of measure above strength, insomuch that he despaired even of life; Vers. 8. Yet could he in that hopeless and almost helpless condition pour out his heart to God in that joyful Thanksgiving, Vers. 3. Blessed be God even the Father of our Lord Jesus Christ, the Father of mercies, & the God of all comforts, who comforteth us in all our tribulation. Vers. 5. For as the sufferings of Christ abound in us so our consolation also aboundeth by Christ. And hence it was that he that became capable of all this comfort, viz. for the consideration of his well-led-life, the remembrance whereof must needs refresh not only him but all such as he was; Vers. 12. For our rejoicing is this (says he) the testimony of our conscience, that in simplicity and godly sincerity, by the grace of God, we have had our conversation in this world; keeping a conscience void of offence both towards Gods and towards all men. He that does this, hath just cause (whatsoever his condition in this world may happen to be) to rejoice in the Lord always, & again I say to rejoice. Being able to defy his last grim enemy in that Triumph of the Apostles, 1 Cor. 15.55. O death, where is thy sting! O grave, where is thy victory! And in that great day of darkness to give thanks to God who giveth us the victory through our Lord Jesus Christ. I shall conclude all in the following words, Therefore my beloved Brethren be ye steadfast, unmovable in this thanksgiving, praising and rejoicing in him, always abounding in this work of the Lord; forasmuch as you know that your labour, yea and your leisure too, your suffering and your joy, are not in vain in the Lord. To which God, the only bestower of all true comfort and consolation be ascribed all Honour and Glory, Might, Majesty, Praise and Thanksgiving, in Saecula. FINIS.