TWO TREATISES CONCERNING I GOD's All-Sufficiency, AND II. CHRIST's Preciousness.  
BEING The Substance of some SERMONS long since Preached in the University of Oxford.  
By Henry Wilkinson, D. D. Then Principal of Magdalen-Hall, Oxon.  ECCLES. ix. ver. x. Whatsoever thy Hand findeth to do, do it with thy might; for there is no Work, nor Device, nor Knowledge, nor Wisdom in the Grave, whither thou goest. 2 COR. v. ver. xiv. The Love of Christ Constraineth us. Domine Jesus, Te plus diligo, quam mea, meos, Me. Bern. 
LONDON Printed by Thomas Milbourn, for John Kidgel, at the Atlas in Cornhill, near the Royal-Exchange, 1681.   

The Epistle Dedicatory.  
TO THE RIGHT WORSHIPFUL, HIS MUCH Honoured Friend, john Clarke, OF St. Edmundbury, Esquire.  
Sir,  
THat I may not Live and Dye Ungrateful, I presume to prefix Your Name to these Ensuing Treatises, as a Testimony of my Grateful Acknowledgement of those many Signal Favours, which you have conferred upon Me.  
The First Treatise opens and applies the Doctrine of God's All-Sufficiency. The deliberate Meditation and Application thereof, amidst various Dispensations, and Vicissitudes of Providence, will be a Divine Cordial to Relieve a fainting Spirit; and will swallow up, and overcome all Outward Troubles, as Aaron's Rod swallowed up all the Rods of the Egyptian Magicians.  
That Pious Aphorism, which the Noble, and truly religious Lady Vere, chose for her Motto, namely, GOD WILL PROVIDE, doth the Faith of every true Believer fully assent unto; by which he is enabled to Rely upon the All-Sufficiency of a Faithful God, both for a Supply of whatever he wants, and for a Sanctifyed Improvement of all that he enjoys.  
The other Treatise endeavoureth to unfold the Precious Excellency of Christ, in order to the rendering of him the most Desirable Object to the Believers Faith.  
As all Light at God's Command, in the First Creation, did fix, and terminate in the Body of the Sun; so it hath pleased the Father, that there 
Col. 1. 19  should be a Perfect and Complete Fullness of all Divine and Heavenly Graces, dwelling in the Person, as well as in the Doctrine of the Blessed Jesus; and He it is, in whom all Excellencies do Concentre: In Him, there is a Fullness of Merit to Justify and Save us, a Fullness of Grace to Sanctify and Cleanse us, a Fullness of Wisdom to Guide and Direct us, a Fullness of Power to Sustain and Uphold us; and, in a word, a Fullness of Mercy, Pity, and Compassion to Relieve and Secure us. How truly then did the Spouse call her Beloved, The Chiefest among 
Cant. 5. 10.  Ten Thousand?  
I have taken Liberty to become Your Remembrancer of these Things, though You know them already, and have been fully Instructed in them.  
My daily Prayer to God for You is, and shall be, That Your Last Days may be Your Best Days; Your Last Fruit, Your Fullest and Fairest Fruit: That, as a Plant of Righteousness in God's Garden, (which hath no Withered Trees, Overgrown, and 
Psal. 92. 13. 4.  past Bearing) You may bring forth more Fruit in Old Age; and, like the Almond-Tree, Tree, be even Blossoming, and always Flourishing. So prayeth,  
Cornard-Magna, near Sudbury in Suffolk, Nou. 2. 1680. Honoured Sir, Your most Obliged, & Humble Servant, Henry Wilkinson.   

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

CHAP. I.  
Containing the Coherence, Exposition, and Division of the Word●; with the Deduction of a Doctrine insisted on, as the Foundation of the whole Discourse.  
WHich Words contain a Question, 
The Cohaerence.  and an Answer. The Person propounding the Question, is, Amaziah King of Judah: The Person returning the Answer, is, A Man of God. i. e. a Prophet Inspired by God; and sent on a great and weighty Errand to the King, as afterwards will appear.  
It will be worth our while, First, to make inquiry concerning Amaziah, and then concerning the Man of God, both mentioned in the Text, that so my Passage may be made more clear.  
First, for Amaziah, we Read how he was Described, vers. 1. and what his Conversation was, vers. 2. compare this with 2 King. 14. 3. and one Text will 
2 King. 14. 3.  give more Light to the other; There it's said of Amaziah, that He did that which was Right in the Sight of the Lord, yet not like David his Father: he did according to all things, as Joash his Father did. Joash began well, and afterwards Apostatised: So did Amaziah Tread in his Father's Steps; and to Evidence, what Amaziah did, was not Sincere; it's said, vers. 2. He did that which was Right in the Sight of the Lord, (i. e.) What for the Substance or Matter of the Action was approved of God: But not with a perfect Heart. This But, makes a wide difference between a Hollow, Formal, Hypocritical, and a Sincere Professor.  
Amaziah was defective in his Walking, and a Back-slider like his Father: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  As his Father was, so was he; Good at first, Nought at last. Grotius gives an Observation on 2 King. 15. 3.— Egregiam 
Grotius in 2 Kin. 15. 3.  laudem fine turpi macularet.— It's true, that Amaziah restored the True Worship of God, much decayed in his Father's time, after the Death of Jehojada; yet what Amaziah did, was but a Partial, not a Total Reformation: All he did, was but to halves; and how could it be otherwise, as long as there was a naughty Principle, a rotten Core, and Heart rotten at the bottom? The 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 70. in v. 2.  Version of the Seventy Runs, Not with a full Heart: He went not thorough with his Work, but to Halves only. For 2 King. 14. 4. It's there said, 
| Quod etsi dictum sit etiam antea de aliis tamen iterum atque iterum repetitur, nimirum ut quanta quamque pestifera S●perstitionis vis sit, observemus Haec enim ubi in animis hominum radices al●ius egerit, agre velles potest. W●lphius in loc.  Howbeit the High Places were not taken away; as yet, the People did Sacrifice, and  Incense on the High Places. Those High Places, What were they, but devised Ways, humane inventions, superstitions, no better than additional Will-Worships, and such are 
| Hominum inventa in Dei cultu impurae sunt corruptelae, Calv. Instit. L. 4. c. 10.  Corruptions of Worship. People would not be tied to one place of God's Appointment; but according to their own Fancies and Humours; they would add, and set up others of their own Divising: Against which, there is an express Prohibition, Deut. 12. 4, 5. 6. And further to set forth the insincerity, and rotten heartedness of Amaziah, the 14. vers. of this Chapter gives a full Evidence. For it's said, Now it came to pass, after that Amaziah 
ver. 14.  was come from the Slaughter of the Edomites, that he brought the Gods of the Children of Seir, and set them up to be his Gods, & bowed down himself before them, and burned Incense unto them. And such cursed Fruit, doth a rotten heart Bear. A Heart that's Deceitful and Hypocritical, mars all our Services, Quod cor non Facit, non fit. All's as undone, and quite lost; if the Heart be not the Doer thereof. If the Heart be Good, all's Good; if the Heart be Nought, all's Nought. The Priest under the Law, in all Sacrifices, chief looked at the Heart of the Beast, that was to be Offered, Amongst the Heathen Augurs, there was special Notice took of the Heart of the Sacrifice. If the Heart was Tainted and Corrupted, that Beast was rejected, and not to be made a Sacrifice. Now that, which God principally required (i. e. a perfect Heart) was wanting in Amaziah. An imperfect, partial, hollow Heart, was odious and abominable unto God; and for a full determination let's have recourse to the Judgement of Solomon, Prov. 10. 20. The Tongue of the 
Prov. 10. 20. 15. 8.  Just, is as choice Silver; the Heart of the Wicked is little worth: and Prov. 15. 8. The Sacrifice of the Wicked, is an abomination to the Lord; but the Prayer of the Upright is His Delight. These Scriptures gives a full and evident Satisfaction.  
Yet notwithstanding the great Evil in Amaziah, we may not pass by in Silence somewhat in him, which was both very Remarkable, and highly Commendable; and that was his Execution of Justice upon those who were his Father's Murderers, ver. 3. How his Father was Murdered, is upon Record, 2 Chron. 24. 25. Although (as they thought) a fair Pretence might be pleaded, as if what they did, was only to Revenge one Murder with another; yet their Treason was Abominable, and their Murder Execrable; wherefore the Hand of Justice overtook those horrid Regicides: yet Justice, and Mercy contend together; this to spare the guiltless Children, the other 
Ezek. 18. 20.  to slay the guilty Father, ver. 3, 4. A Scripture Rule is the Kings Warrant, Deut. 24. 16. The Fathers shall not be put to Death for the Children, neither shall the Children be put to Death for the Fathers; every Man shall be put to Death for his own Sin. To come nearer to my Text, let's consider Amaziah as a Warrior, and his Military Preparations, 
ver. 5. 6.  ver. 5, 6. Moreover Amaziah gathered Judah together, and made them Captains over Thousands, and Captains over Hundreds, according to the Houses of their Fathers, throughout all Judah and Benjamin, andhe Numbered them from Twenty Years Old & above, & found them Three Hundred Thousand choice Men, able to go forth to War, that could handle Spear and Shield. He hired also, an Hundred Thousand mighty Men of Valour out of Israel, for an Hundred Talents of Silver. And thus far of Amaziah.  
In the Second place, let's take Notice of the Man of God. What his Name was, and what was his Place, whence he came, are not mentioned. But his Message is Recorded to be a strict Prohibition, ver. 7. There came a Man of 
An Amos Pater Isaiae ut sentiunt Hebraej? Grot.  God to him, Saying, O King, Let not the Army of Israel go with Thee, for the Lord is not with Israel, to wit, with all the Children of Ephraim. By Ephraim, is to be understood the Ten Tribes; 
| Penes familiam illam Principatus Erat. Pisc. Ephraim est totum regnum Israelis. Plus quam viginti vicibus ita accipitur Tarnor, in Hos. 4. 17.  Ephraim was the chiefest of them. In jacob's Blessing, Ephraim had made over to him the Privilege of Primogeniture, Gen. 48. 19 So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephraim alone passeth in the name of all the Tribes of. Israel, Isa. 17. 3. Isa. 28. 1. Now Ephraim were Apostates from God, and incorrigible Idolaters, Hos. 4. 17. However, if Amaziah would not hearken to Counsel, but take that Army with him, he should surely fall before the Enemy: It's an Ironical Speech, which virtually contains a vehement Check and Inhibition, ver. 8. But if thou wilt ●●, do it, be Strong for the Battle; God shall make thee fall before the Enemy, for God hath Power to help, and to cast down.  
And having praemised thus much as a necessary Introduction▪ I shall now consider the Words of the Text, which fall into a Question, and an Answer.  
First. For the Question (which is full 
The Text divided 1. Quest. of King Amaziah.  of Trouble, Perplexity, Diffidence, and Self-Interest.) What shall we do for the Hundred Talents, which I have given to the Army of Israel? As if I should say, It's difficult and no way probable, to get any Restitution of an Hundred Talents, from an Army of an Hundred Thousand Men, whom if we Cashier, we shall so enrage them, as there will be no hope at all left of recovering our Money out of their Hands. To attempt this Enterprise, would be as Successless, as to venture, to pluck the Prey out of the Mouths of so many Lions. And on the other side, if we should sit down by so great a Loss, as are an Hundred Talents, it would be very sad and irksome, not quickly to be recovered, and made up again. Here's a Dilemma, which on either side perplexeth the King. He is not willing to run the hazard of Fight, with those Hundred Thousand valiant Soldiers, for the Restitution of the Money; And no likelihood there was of getting that Money from them without Blows: Neither was he willing to let them go away with the Money. To this Question full of doubts and perplexity, the Prophet Answers.  
You have in the Second place, the 
2 The Man of God's Answer.  Man of God's Answer abundantly satisfactory, and every ways sufficient to quiet, content, and satisfy the King. And the Man of God Answered. The Lord is able to give thee much more than this. As if he should say, God hath much more to give thee, and what Losses thou Sustainest, He can abundantly make up unto thee: If thou trustest and dependest on God, thou needest not fear Supplies from Him. God is both able, and willing to supply, sustain, and provide for all those who Trust and Rely upon Him. The Seventy render the Words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Junius renders them accordingly, Est Jehovae dare tibi amplius eo (i. e.) It is in the power of God to give thee much more. The Vulgar Latin renders it, Habet Dominus unde dare possit tibi multo his plura (i. e.) God hath enough to supply thee, and give thee much more than thou hast Lost. 
| Est in potestate Jehovae dare tibi vatab.  Vatablus renders them according to the same Sense. Hugo Grotius observes from hence, Satis dives est qui Dei causâ, pauperatur. He is Rich enough, who is made 
Hugo Grotius in loc.  Poor for the Cause of God. This holy Prophet was courageous in the Cause of God, and delivered his Message with all courage and fidelity: And a convincing Argument he presseth from God's All-Sufficiency. The Lord (saith he to the King) is able to give thee much more than this. And this Answer obtains that success which was desired, ver. 10. Then Amaziah separated them, to wit, the Army that was come to him out of Ephraim, to go Home again: Wherefore, their Anger was greatly kindled against Judah, and they returned Home in great Anger. But observe what might be soon feared came to pass, from the incensed eashiered Soldiers, ver. 13. But the Soldiers of the Army which Amaziah sent back, that they should not go with him to Battle; fell upon the Cities of Judah from Samaria, even unto Bethhoron, and smote Three Thousand of them, and took much Spoil. However such mischievous Consequences might easily be foreseen; yet Amaziah Disputes no farther, makes no more Questions nor Demurs, but obeys the Command of God, from the Mouth of His Prophet.  
The Answer of the Man of God, is 
Prov. 25. 11.  a Word fitly Spoken, which is (in Solomon's Estimation) Like Apples of Gold, in Pictures of Silver.  
The Text, is a Word of singular Support and Encouragement: It's Tabula post naufragium; An Anchor of Hope, A strong Prop to uphold a tottering Building, A high Rock, strong and impregnable, When Troubles come thick and threefold, and Losses, Crosses, Imprisonments, Persecutions, and Exile follow one upon another: here's Matter of Support, and Ground of Encouragement, to be drawn from God's All-Sufficiency.  
This is a shadow from the Heat, and a 
Isa. 25. 4.  shelter from the Storm, when the blast of the Terrible one, is as a Storm against the Wall. Here's the Rock, Fortress, Buckler, 
Psal. 18. 2.  Deliverer, Horn of Salvation, and high-Tower, etc. If amidst our greatest 
His variis Ephithetis ostendit David Deum non uno Modo servare suos sed sicut sunt varia genera periculorum & difficultatum quibus obijciuntur ita Deum variâ virtute preditum esse ad salvandum suos. Molleri. in loc. Rom. 12. 2.  Pressures, Sufferings, Straits, and Exigencies; we can stay, acquiesce, and quietly rely upon God's All-Sufficiency, and cast ourselves upon his Wisdom, and wait for his Salvation. O! What sweet and comfortable Lives should we lead! If amidst all Losses, we could believe assuredly this great Truth; That the Lord is able to give as much more than this; we should be Gainers by our Losses, and Rejoice in our Tribulations, and in every thing, submissively, and patiently resign our wills, to the Will of God, which is a good, acceptable, and perfect will.  
From the Words thus Expounded, I shall Collect one Fundamental point of Doctrine, or choice Lesson, for our Instruction, viz.  
That the serious, and deliberate consideration of God's All-Sufficiency, should Doct. engage us silently, contentedly, and quietly to submit unto God, to stay and depend upon His All-Sufficiency, even then, when the greatest Losses, and Afflictions are incomben●on us.   

CHAP. II.  
Contains the Method of Proceeding, and ● therein the first Argument drawn from God's Attributes.  
FOr Enlargement of this needful, and 
Method propounded.  excellent Point, I shall fix on Four Heads of Meditation. (1.) To give in a plain Proof of my Assertion, That God is All-Sufficient; wherein I shall propound some convincing Arguments. (2.) I shall demonstrate the Truth, That this Consideration, That God is All-Sufficient, should engage us quietly and silently, to submit unto God, and stay, and depend upon his All-Sufficiency amidst our greatest Losses and Afflictions. (3.) I shall endeavour to Resolve Two or Three Cases emergent from the premises. (4thly. and lastly) I shall Conclude with some particular, and useful Application.  
I resume these Heads according to my propounded Order. 
The Doctrine proved by Four Arguments.   
1. I am to prove That God is All-Sufficient: Though the Doctrine be most undoubtedly true, and God's Children have abundantly experimented the Truth thereof; yet, I shall endeavour to give you more abundant proof, even good Measure full pressed, and running over, which I shall propound in these Four ensuing convincing Arguments.  
The First, whereof is drawn from Gods Arg. 1 
drawn from God's Attributes.  Attributes. Now although we diversely Apprehend them, as one way we understand God's Justice, another way his Mercy, etc. Yet all these are but one in God. He is one pure uncompounded simple Act: And he manifests himself by his Attributes of Omnipotency, Power, Mercy, Goodness, Wisdom, and Truth; that he is able to Relieve, Support, Supply, and Extricate us out of all our Straits, Difficulties, and Exigencies whatsoever. Let's more particularly; for the clearing of the Truth, produce Instances in five Attributes (viz.) God's Wisdom, Power, Mercy, Truth, and Unchangeableness, from all which will Evidently appear, the Truth of the first Branch of the Doctrine. That God is All-Sufficient.  
First, Let's consider the Wisdom of 
1. The Attribute of Wisdom.  God. As God in the Beginning, by Wisdom, made Heaven and Earth: So by Wisdom, He Ordereth, Guideth, and Governeth all the Things therein contained; This Wisdom is infinite. God understandeth all things, and knoweth 
Psal. 147. 5.  the Reason of them: He cannot be deceived in any thing. And who can or dare reprove him in any thing He doth, or question why he hath so done? But as for worldly Wisdom, God will Destroy 
1 Cor. 1. 19 20.  it, and make Foolish the Wisdom of the World: The Foolishness of God (as the 
1 Cor. 1. 25.  Apostle saith) is Wiser than Men. (i e.) That which the Men of the World count Foolishness, hath more Wisdom in it, 
Nemini obscurum est, quam improprie stultitia, vel infirmitas Deo adscribatur sed necesse fuit talibus Ironiis insanam carnis arrogantiam refutare, quâ Deum omni suâ gloriâ spoliare non dubitat. Calv. in loc.  than all their Worldly Wisdom. Folly or Weakness (saith judicious Calvin) is improperly ascribed to God: But it was necessary by such Ironies, to confute the mad Arrogance of the Flesh, which would rob God of his Glory.  
God can infatuate the Wisdom of the Wise, and turn the Counsels of Achitophel into Foolishness. Be Men as great Politicians, as Machiavelli was reputed to be, yet God can Blast all their Counsels▪ He taketh the Wise in their own craftiness 
Job 5. 13.  (i. e.) such as think 
Qui sibi sapientes videbantur Eo▪ ipso quod astute cogitarant cap●antur & irretiantur. Merc. in loc.  themselves Wise: in that selfsame thing, which they craftily contrived, they are taken, and entangled (as Learned Mercer observeth on the place) Saint Paul seems to have Quoted this Scripture out of 1 Cor. 3. 19 There's an Emphatical Word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veteratoria versutia, (i. e.) a juggling craft; A proclivity, and readiness to all Cheating Tricks whatsoever. However (as Beza notes) Though they be Subtle 
 cunque sunt vafri, Eos tamen D●minus capiet, cum eorum artes reipsa declarabit, illud ipsum esse quo seize in volve rint. Beza in Loc.  and Crafty, yet God will catch them, and discover them, to be what they are.  
Now from this instance of the Wisdom of God, we may give an abundant proof of his All-Sufficiency: For when we are Entangled, and be wildred with worldly Cares and Fears, and know not how to get out; when we are involved in Mazes, Perplexities, and Labyrinths, and know not how to extricate ourselves, and we are at our Wit's end; then Wisdom from heaven makes a Way, for our Evasion, & sets us at Liberty. When Isaac was bound on the Altar, and Abraham Stretched forth his Hand to give the Death's Stroke, all the Wisdom of the wisest Men on Earth, would have been Nonplussed, not knowing how to contrive a Deliverance: But the Wisdom of God exerteth itself, and interposeth in that needful instant, between the lifting up the Hand, and the Striking of the Blow, and a Voice speaks from Heaven, Lay not thine Hand upon 
Gen. 22. 12.  the Lad. However, Isaac was unexpectedly delivered; yet, Abraham would gladly Offer● a Sacrifice, and he knew not where, upon such a sudden to make Provision: Behold further, How the Wisdom of God contrives, and provides a Ram for a  Offering. What then 
vers. 13.  must we do in all our doubts and difficulties, but make our Addresses and Supplications unto God? God is a God 
Jam. 1. 5.  of Wisdom, of Him, we must ask Wisdom. Christ is the great Counsellor, The Wisdom of God, He hath the Spirit 
Isa. 9 6.  of Wisdom and Understanding. When 
1 Cor. 1. 24. Isa. 11. 2.  Troubles befall us, we wander up and down like Noah's Dove, finding no rest for the Sole of her Foot, till Noah took her into the Ark. We in our Afflictions use to go from Creature to Creature, and Consult with Flesh and Blood; like Squirrels, we leap from Bough to Bough, or like curious Palates, Taste of all Waters, and try all manner of Projects; hence it comes to pass, that we miscarry by many sad Disapointments and Frustrations. How dreadful a Woe is threatened against them, who take not Counsel of God, Isa. 30. 1. Woe to the Rebellious Children (saith the Lord) that take Counsel, but not of Me, and that cover with a covering, but not of my Spirit, that they may add Sin to Sin. There's a grand Curse also threatened in Ezekiel, That the Law shall Perish from the Priest, 
Ezek. 7. 26.  and Counsel from the Ancients. Here then consists our great Duty, amidst Troubles and Sufferings, to learn to deny our own Wisdom, our own Reason and Counsel, and whatsoever is selfish in us, neither any more to sacrifice to our own Net and Drag; but to rely, depend, and wholly lean, and stay ourselves upon the Wisdom of God. Solomon fully 
Prov. 3. 5. 6, 7, 8.  prescribes our Duty in several choice, and excellent Lessons: Trust in the Lord with all thine Heart, and lean not unto thine own Understanding: In all thy ways acknowledge Him, and He shall direct thy Paths: 
| Ne in tua teipsum sapientia contemplari velis. Eam elige disciplinam in quam cum inspicias non ta● teipsum quam Deum ipsum intuearis.  Be not Wise in thine own Eyes: Fear the Lord, and departed from Evil. It shall be Health to thy Navel, and Marrow to thy Bones.  
I proceed to another Instance, drawn from the Power of God. The Power and Omnipotency of God, abundantly prove His All-Sufficiency. This Attribute of Power, & Omnipotency is the Strong-hold of all God's Children: This is their 
2. Attribute, viz. The Power of God.  Shield, Buckler, Deliverer, what not! It's all in all: And the Power, and Omnipotency of God, is a Terror to the Wicked, to crush them to pieces, and to destroy them utterly. God is the Universal, Omnipotent Sovereign Lord, and Commander over the whole World. Bildad speaks a great Deal in so short 
Job 25. 2.  a Chapter. Dominion and Fear are with him, etc. God hath all Power in his Hand, and can put it forth, more or less, when, and where he pleaseth. All the Granaries, Treasures, Magazines, and Fortifications; All the Cattle on a Thousand Mountains, are at the sole command, & disposing of the Sovereign Lord, and Governor of Heaven and Earth. God gives one Creature, a Commission to help another; God knows such an one to be in sore distress; and he saith, go Creature, Relieve, Refresh, and Comfort such a One; he is my Servant. Another is in great danger, of being Robbed, Murdered, or Drowned, as he is a Travelling: God sends his Angel to preserve him: 
| Ingens Bonitas Dei & cura paterna erga Ecclesiam describitur, quod tales nobis Presides adjungit Molles. Angeli sunt Domestici Dei caeli cives. Bern.  And how much we ought to give God thanks for the Ministry of Angels; how few of us are sensible! Likewise the Hearts of all Men are at God's Command, even the Hearts of the greatest Kings are at God's Command: 
Prov. 21. 1.  As the Rivers of Water, he turneth them whithersoever he will. The Hearts of inveterate and implacable Enemies, are new Moulded, and Wrought on effectually by the Power of God. Amongst others, that's a pregnant instance in Esau, in whose Heart lodged an old grudge of Twenty Years standing, against his Brother Jacob. And it seems very probable, that when he came to meet Jacob with Four Hundred Men, that he had in his Heart Rancour and Malice; and his Intentions were as Mischiveous, as Jacob feared, to destroy The Mother and 
Gen. 32. 11.  the Children. Yet God, who hath the Hearts of the worst of Enemies in his Hand, affected the Heart of Esau, and melted it into Tears; we Read Gen. 33. 4. And Esau ran to meet Him, and embraced Him, and fell on his Neck, and kissed Him, and they Wept. Hence that Proverb of Solomon is an Experimental Truth, that, When a Man's ways please 
Prov. 16. 7.  the Lord, he maketh even his Enemies to be at Peace with him. The best way to obtain Friendship with Men, is first to make God our Friend. The Duty mainly incumbent on us all, is to believe God's Omnipotency, and stay, and depend thereupon. Thus let's argue from what hath been done by the Almighty 
Gen. 1. 3, 4.  Power of God. In the Creation, God brought Light out of Darkness, Order out of a Chaos of Confusion. God made 
Exod. 14. 22.  the Red-Sea to become Dry-land, and passable for the Israelites, but the Sea returned to his strength, and overthrew the Egyptians in the midst thereof. God 
ver. 27▪  caused the Flinty-Rock, to become a Springing-Well, to quench the Thirst of the Israelites. God fed them by a 
Numb. 20. 11. Exod. 16. 13, 14. Deut. 25. 9 Judg. 15. 19 Josh. 10. 13. 2 King. 20. 11. 2 King. 7. 16.  Miracle, with Quails and Manna: God Clothed them by a Miracle, in that the same  lasted Forty Years together. God caused the Jawbone of an Ass to pour out Water, to quench the Thirst of Samson. God caused the Sun to stand still at Joshuas prayer, and return back upon Hezekiahs' Prayer. God caused plenty in Samaria (beyond all expectation of Man) after a sore and grievous Famine. From all these Instances 
Potens Deus est causam suam libenter servare, lapsam erigere: si nos digni non erimus, fiat per alios. Melct. Adam in vita Luther.  we may certainly conclude, that the same Omnipotent Lord God Reigneth. His power is no whit diminished; he hath helped, and is able to help. This Instance of the Power of God abundantly proves his All-Sufficiency, and should be a ground 
3 Attribute of Mercy.  of singular Support, and Comfort unto all the Children of God.  
I proceed to a Third Instance drawn from the Attribute of Mercy. God is abundant in Goodness and Mercy: He is Merciful, Gracious, Long-Suffering. Mercy 
Micah 7. 18. Psal. 25. 10. ●▪ sal. 103. 8. Eph. 2. 4. Psal. 145. 9 Isa. 16. 11. Psal. 68 5. Psal. 103. 13. Isa. 63. 9  is God's Delight. All his Paths are Mercy. He is slow to Anger, and plenteous in Mercy. His Mercies are rich Mercies, tender Mercies, they are over all his Works. They are so many as they exceed all Number for Multitude: They are so great, as they exceed all Dimensions for Magnitude. The Lord by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declares the Sounding of his Bowels; His Fatherly pity and compassion, and a sympathy, and fellow-feeling with us in our Afflictions, Isa. 63. 9 In all their Afflictions, he was Afflicted, and the Angel of his Presence saved them: in his Love, and in his Pity he redeemed them, and he bore them, and carried them all the Days of Old. And who this was, see ver. 1. O! How did the Bowels of Christ Yearn over those that were in Affliction! He had Compassion towards a fainting Multitude, and Fed them. He had Compassion on the Diseased 
Joh. 11. 35. Luke 19 41. Heb. 4. 15.  People, he Healed them. He Wept for Lazarus; he Wept over Jerusalem; And now he is in Heaven, he is Touched with the feeling of our infirmities. From what hath been mentioned, we may conclude, That God's Mercy moves him to afford seasonable Helps, Supplies, and Succours, unto his People, when they are involved in the greatest Straits and Difficulties: God is a Present 
Psal. 46. 1. Gen. 22. 14.  help in the needful time of Trouble. In the Mount the Lord will be seen: The Proverb is no more common than true, That Man's Extremity is God's Opportunity. When Hagars Bottle of Water was spent, and she, and her Son like 
Gen. 21. 19  to have perished with Thirst; then the Lord opened her Eyes, and shown her a Well of Water. When Egypt's Flower 
Josh. 5. 12.  was spent, and when Manna ceased, than the Children of Israel did Eat of the Fruit of the Land of Canaan. When the Widow of Zaraphath had left only for herself and Son, to keep them a little while alive, a handful of Meal in a Barrel, and a little Oil in a Cruse; then the Lord sent the Prophet Elijah with a comfortable Message, 1 King. 17. 14, 15, 16. Thus saith the Lord God of Israel, The Barrel of Meal shall not waste, neither shall the Cruse of Oil fail, until the Day that the Lord sendeth Rain upon the Earth. And she went, and did according to the saying of Elijah; and▪ she, and he, and her House did Eat many Days. And the Barrel of Meal wasted not, neither did the Cruse of Oil fail, according to the Word of the Lord, which he spoke by Elijah. When God's People have been in such great Straits, as not knowing where to turn, or how to help themselves out of them; then some signal Mercy hath appeared for their Deliverance. In Deut. 32. 36. there's a gracious Promise, and there's a real performance thereof, 2 King. 14. 26, 27. For the Lord saw the Affliction of Israel, that it was very Bitter: for there was not any shut up, nor any left, nor any helper for Israel. And the Lord said, not that he would blot out the Name of Israel from under Heaven: But he Saved them by the Hand of Jereboam the Son of Joash. Add hereunto another promise, suitable to the former, Isa. 33. 9, 10. The Earth Mourneth and Languisheth: Lebanon is ashamed, and hewn down: Sharon is ●ike a Wilderness, and Bashan, and Carmel shake off their Fruits. Now will I rise saith the Lord; now will I be exalted; now will I lift up myself. And David experimentally acknowledges the truth of God's Promises, Psal. 136. 23. 
| Ista ob id commemoravit admoneamur quam non obliviscatur suorum Deus, qui tribulationibus o●primuntur, sed ubi tempestivum est e, manibus illos inimicorum suor●m afferat & eripiat. Musc. in loc.  who remembered us in our low Estate. For his Mercy endureth for Ever.  
Let's then stand admiring, and adoring the riches of Mercy, the multitude of tender Mercies, the Bowels wide opened of a gracious and compassionate Father. God stands by his People in their Swooning Fits, and gives them his sweet Cordials and Restoratives. He is with them in Prison, and gives them enlargement of Spirit. 
| Sanctorum pr●ces caelum & terram concutiunt Beza. Hinc colligimus quam constanter animati fuerint ad crucem ferendam Calv. in Loc. Dan. 3. 25.  The Apostles, 
Act. 16. 25.  Paul and Silas Prayed, and sang Praises in a Prison. Communion with God, revived and raised their Spirits, even when their Feet were made fast in the Stocks. God was with the Three Children in the hot fiery Furnace; Three were only cast into the Furnace, but the King saw Four, and he acknowledged that the Form of the Fourth, was like the Son of God. Daniel had an Angel in the Lion's Den for his Companion; and he was sent from God, to shut the Lion's Mouth. What shall I add further? We live upon Mercies every Moment, and have fresh experiences of renewed loving Kindnesses. Each Step we Tread, whether at home or abroad▪ each Work we go about, each bit of Bread we Eat, each Bed we Lie on, each Journey we Travel: All these cry aloud, and proclaim the Mercies of God. And so wonderful is the Mercy of God, as he condescends to our Infirmities, and applieth himself with all gentleness to our respective Conditions: Two places I shall only mention as a full proof thereof; one is Isa. 40. 11. He shall Feed his Flock like a Shepherd; he shall gather the Lambs with his Arm, and carry the●● in his Bosom, and shall gently lead those that are with Young. The other is Mat. 12. 20. 
| Donec rectam & veram Evangelii doctrinam docuerit ad vincendum hosts, ut expugnet eos-Vatabl. 4. Attribute of Truth  A bruised Reed shall he not break, and smoking Flax shall he not quench, till he send forth Judgement unto Victory. By what hath been said of the Mercy of God; we should be persuaded to rely, and depend on God's All-Sufficiency.  
A Fourth Instance I shall produce, is the Attribute of God's Truth, and this is engaged for the Assistance of his Servants, and for the Destruction of his, and their Adversaries. Although nothing is impossible to God, and he can do all things; yet it no whit detracts 
1 Tit. 2. 2. Tim. 2. 13.  from God's Omnipotency, to say, He cannot Lie, he cannot deny himself. God never was, and never will be one tittle worse than his Word; not an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his Word shall fail. God Glorieth in 
Exod. 34. 6. Psal. 146. 6. Psal. 111. 5. Heb. 10. 23.  this, that he is Abundant in Goodness and Truth, that he keepeth Truth for ever; that he will be ever mindful of his Covenant: And that he is faithful that hath Promised. Balaam, though a mercenary Prophet, gives herein a faithful Testimony, Numb. 23. 19 God is not a Man that he should Lie, neither the Son of Man, that he should Repent; hath he said, and shall he not do it; or hath he spoken, and shall he not make it Good? After Nebuchadnezzer was restored to his understanding, and former dignity, he of his own accord made this Confession, 
| Dan. 4. 37.  That all the Works of God are Truth. Here then consists our great Duty, to rely and stay upon the Truth of God. Hath not God said in his holy 
Isa. 3. 10. 11.  Word, Say ye to the Righteous, that it shall be well with him; for they shall Eat the Fruit of their Do. Woe to the Wicked, it shall be ill with him, for the reward of his Hands shall be given him. Is it not likewise a part of the same Truth of God, Recorded by the Wise Man? Though (saith he) a Sinner do Evil an 
Eccles. 8. 12. 13.  Hundred times, and his Days be prolonged; yet surely, I know it shall be well with them that fear God, which fear before him. But it shall not be well with the Wicked, neither shall he prolong his Days, which are as a Shadow; because he feareth not before God. Add hereunto, that which is mentioned by the last (but not the least) of the Prophets Malachi. For behold the 
Mal. 4. 1, 2, 3.  Day cometh, that shall Burn as an Oven, and all the Proud; yea, and all that do Wickedly shall be Stubble, and the Day that cometh shall burn them up, saith the Lord of Hosts, It shall leave them neither Root nor Branch. But unto you that fear my Name, shall the Sun of Righteousness arise with Healing in his Wings; and ye shall go forth, and grow up as 
* Significat proprie multiplicari, augeri. L. de. Dieu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verterunt 70.  Calves of the Stall. And ye shall Tread down the Wicked; for they shall be Ashes under the Soles of your Feet, in the Day that I shall do this, saith the Lord of Hosts. The God of Truth, even God who is Truth itself, hath said it; wherefore we must not be curiously inquisitive after the precise time when, no● Dispute how these things shall be Accomplished. Without question, all these things shall be punctually fulfulled in their Season: Wherefore let us Believe, Rely, and Acquiesce upon the word of a faithful Covenant keeping God. He will bring his own work to pass in his own Way, and Time, to his own Glory.  
A Fifth (and the last Attribute I shall 
5. Attribute of Unchange ableness.  Instance in) is the Unchangeableness of God. It's Evident that Men change, Times and Customs change: There's a Vicissitude, and Revolution of all Sublunary 
Quis no● diversa prese●tibus, contrariaque expectatis aut speret aut timeat. Vell. Paterz.  things: Most true is that of Solomon, One Generation passeth away, 
Eccles. 1. 4. Omnis subita Mutatio rerum non sine quodam quasi fluctu contingit animorum. Both. l. de consol. Phil. l.  and another Generation cometh. Archimedes, that great Mathematician gloried that he would move the whole Earth, if he might have a place assigned him, where he might fix his Engine. His saying was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give me where I may stand. Where some Men now a days will go, and how far (whose Principle is Self-interest) when, and where they will fix and stand, neither can we, nor they themselves Determine. They ring Changes, and comply with all times and humours; Yet notwithstanding, all 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Damasc. Psal. 102. 27. Mal. 3. 6. Heb. 13. 8. Heb. 9 4. James 1. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the changes of Creatures have no influence upon the Creator, as to change him with their Changes. Damascene observes that Whatsoever is Created, is subject to Changes; But the uncreated, Eternal God is Unchangeable. He is the same, and his Years shall have no end. He changeth not, Christ is unchangeable, and the Holy Ghost is unchangeable. Therefore, amongst the changeable fluctuating conditions of the present World; We should found our Comfort upon this Principle, That we serve an unchangeable God, with whom there is no 
| Metaphora est a Sole qui est variis nubium obumbrationibus obnoxius, Nihil hujus in Deo est. Pareus.  variableness, nor shadow of turning. Heavenly Bodies have Parallaxes, but there is no such thing ●● God. Friends, such in whom we have put great 
Job. 6. 15.  confidence, prove perfidious, and are like that deceitful Brook, mentioned by Job. Riches, they fail, and are on the 
Prov. 23. 5.  Wing, as swift as an Eagle: And no Man of Understanding, will reckon upon his great Riches, because he seethe so many Eagles flying in the Air. There's a Story which I have Read in Aelian: 
Aelian var. hist.  That there was a Fool in Athens, who laughed, and expressed great Joy, when any Ship came into the Harbour, because he was possessed with a Fancy, that every Ship that Arrived there, was his own. Is it not as great folly and madness, for a Man to account himself the Richer, because he seethe the Landing of many Ships richly Laden with variety of Merchandise, when as he hath no Share nor Interest in any one of them? Riches are things which are not, and to set one's Heart upon nothing, even that, which oft times proves worse than nothing, by reason of many frustrations and vexations, must needs be an exceeding great madness and folly. Riches are not in our power to get them. It's God's Blessing that maketh Rich, neither is it in our power (when they are got) to keep them. 
| Quid sunt res humanae? Cinis, pulvis, fumus, umbra, folia cadent●a, flos, Somnium, fabula, ventus, aer, penna mobilis, ●●da de●urrens, & fi quid istis inferius. Chrisost. Hom. 9 ad Heb.  No Man can hold the T●●e when it comes, nor stop an Arrow shot out of a Bow; nor hinder the Motion of the Sun; no more can any Man hold fast these sublunary things: None can keep Riches sure and stable, and make them last to Eternity: For under the Sun is nothing of a durable Substance: If we desire that which is durable, and never fading, we must seek for it in Heaven; it's not to be had here below.  
Further to instance in honours, promotions, and the preferments of the World: They that have most of them, are oft times by the revolutious of times made sensible that they possess a very slippery standing; So that 
† Nunquid in honore sine dolore, in praelatione sine turbatione, in Sublimitate sine vanitate quis esse potest. Bern. in Test. Nicholai. Serm.  Honours are oft times burdens, and objects of envy and malice, and many are the machinations, for supplanting, and undermining the possessors of them. Have we not frequently seen many great Personages degraded, and devested of their Robes? have not their Honours lain in the dust? Haman in sacred Story, is a signal example of Honour's uncertainty. And foreign Histories of Andronicus, Bajazet, Bellizarius, our own English History of Wolsey and others, give abundant testimony of this Truth, That Honours are transient fading uncertain things. And what are promotions and high places, (though many are so eager, and greedy in the pursuit after them, and often times for the attaining of them, make Shipwreck of Faith, and a good Conscience) What are they better (I say) than a 
Ficta omnia celeriter decidunt, nec Simulatum potest quicquam ess● diuturnum. Cic. L. 2. Off. vid. Bp. Morton of ezekiel's Wheels.  Mushroom, or a Jonah's Gourd, which in one Night had its Original, and Period? Sesostris Wheels turning that spoke lowermost, which was erst while uppermost, are an emblem of the frequent revolutions of all things in the Universe. I shall conclude this particular with that infallible Testimony of the Psalmist, Psal. 75. 6, 7, 8. For promotion cometh neither from the East, nor from the West, nor from the South. But God is the Judge, he putteth down one, and setteh up another. For in the Hand of the Lord is a Cup, and the Wine is Red, it is full of Mixture, and he poureth out of the same: but the Dregs thereof, all the Wicked of the Earth shall wring them out, and drink them. And to secure, support, and preserve us safe, amidst the worst of Changes, I shall mention two or three establishing Scriptures: one is Psal. 73. 26. My Flesh, and my Heart, faileth; but God is the Strength of my Heart, and my Portion for ever: Another is Psal. 89. 43. I will not suffer my Faithfulness to fail. A third, is Heb. 13. 5. 
| 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  I will never leave thee, nor forsake thee. Here than we may be preserved from danger, by relying on these promises: And if 
Five negatives which more vehemently deny. Fieri non potest ut te abjiciam plane, aut etiam ad tempus deseram Grot.  any danger come, than here is a Shield to ward of Blows, Here's a cordial, a stay, and a staff, a restorative and supporter; when we seriously consider, that notwithstanding changes, failings, disappointments, and treacheries, which we meet with from Creatures, yet our Creator is unchangeable: And his immutability is a Fort-Royal, an invincible Bulwark, and a Rock impregnable, unto all true Believers.   

CHAP. III.  
Containing a Second Argument drawn from God's Promises.  
I Proceed to a Second Argument drawn Arg. 2 
drawn from God's promises. Isa. 12. 3. Isa. 66. 11. Judg. 16. 17.  from God's Promises; And they are as so many Wells of Salvation, and Breasts of Consolation. Divine Promises are the Magna Charta, or Title and Interest, whereby the Saints make a claim to Heaven. It was said of Samson, that his great Strength, lay in his Hair; So a believers great strength lies in the divine Promises. All the Promises attest the truth of the Doctrine, That God is All-Sufficient. And if we make a survey of particular Promises, we shall by an Induction of particular cases, and particular promises suitably applied, clear our assertion, or point of Doctrine.  
For Instance, one Man is in great want and necessity, hunger-bit, and by reason of extreme poverty, afflicted with great cares and troubles, and is still a carking and projecting, and contriving, which way to go about; what means to use for supply of his pressing wants and exigencies. Let such study the Promises, and they will speak to them abundance of Encouragement, viz. Psal. 34. 9, 10. Psal. 37. 19 Psal. 84. 11. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Phil. 4. 19 It's said there, My God shall supply all your need (i. e.) shall fill up all your necessities; we have a Promise for supply of necessities, not for superfluities. 
| Deus cui servio abunde sufficiet, quicquid vobis opus erit. Calv. in loc.  Calvin observes on the place, That God whom I serve, will abundantly suffice you, what ever you have need of.  
Another is much perplexed with variety of Fears, as of loss of Life, Livelihood, Liberty, etc. He's oftentimes afraid of the fury of malicious and violent Adversaries: To such the Promise speaks Comfort and Counsel, Isa. 8. 13. But it will be further replied, that the condition is dangerous, and the hazards are apparent. To such replies, I'll rejoin, Isa. 43, 1, 2. Yet further, some will complain. O! We are a despised, a shiftless, and helpless People, weak, distressed, impotent, and apt to be trod down, and trampled upon, by every Foot. Let such Read, Isa. 44. 10, 14. 15. Isa. 51. 12. Mat. 10. 28. What shall I add further? Read also, Isa. 33. 23. Jer. 37. 10. Nay, more than all this, even Dry Bones shall become an Army of Men, 
| Haec visio prophetica imago quodam modo fuit futur Resurrectionis, licet ad literam, restitutio Israelis in ierram suam per eam signifi●●tur. Cl●rius inter critic. sacr.  Ezek. 37. 3, 10. Some understand this, concerning the deliverance from Babylon. Others hence allude to the conversion of the Jews, in the days of the Gospel. The Church may be in a dying condition; yet it shall revive, Isa. 26. 19 There will be a Resurrection of the Church, a Resurrection of the Names, and Reputations of the People of God, however blasted and defamed. There will be a Resurrection of the Cause of the Church, against Antichrist that Man of Sin. And although the Witnesses, and Professors thereof, may be Dead for a time, yet they shall Rise again; and their Resurrection will be Glorious and Astonishing, even in the sight of their Persecutors. These things shall certainly be fulfilled in their Season, although the punctual instant▪ when this shall be, is not within our cognizance to Determine: We can resolve no otherwise than according to Psal. 74. 9 We see not our Signs, there is no more any Prophet, neither is there among us, any that knoweth how long. 
Eligat opportunitatem, qui libere dat misericordiam. Aug.  However, it is a grand Duty incumbent on us, to be earnest in Prayers and Supplications, in the behalf of the Church, as Psal. 14. v. ult. Psal. 126. 4. Isa. 62. 1, 7, 8.  
Some others there are, who are inwardly Wounded, and that Wound must needs be more full of dolour and 
Prov. 18. 14.  anguish. A wounded Spirit, Who can bear? God withdraws 
Deus unus animum fractum & quassatum erigere & restaurare potest, idque verbo suo, ●u● innitentes e naufragio emergemus, & caput attollemus. Carthw.  the Light of his gracious. Countenance from them; and this is their greatest affliction. They complain frequently of their Troubles, by reason of Gods hiding his Face from them: The Terrors of the Almighty affright them, and Sorrow drinks up their Spirits. To such are many suitable Promises to be applied; and the Application of them, to themselves in particular, is matter of singular Consolation. Particularly, let them Read, and Meditate on what they Read, viz. Psal. 94. 11. Psal. 112. 5. Isa. 50. 10. He that Woundeth, can only Heal, Hos. 6. 1. Una eademque manus vulnus opemque tulit. Whether the Wound be outward on the Body, or Estate, or inward on the Soul and Spirit, we must make our Addresses, and Applications to that one only Healer, the great God of Heaven and Earth, Exod. 15. 26. For I am the Lord that healeth thee. And our Duty is, to make use of God's healing Medicines, Jer. 8. 22. What then is our great Duty, but to hearken what God speaks in his Word, and beware of Relapses? Corporal Relapses are dangerous▪ but Spiritual much more, Psal. 85. 8. I will hear what God the Lord will Speak: For he will Speak Peace unto his People, and to his Saints: But let them not turn again to Folly.   

CHAP. IU.  
Contains a Third Argument drawn from God's Providences.  
A Third Argument shall be drawn Arg 3 
from divine Providences.  from divine Providences. God's Providences fulfil his Promises. As God promiseth help, supplies, and succours unto his People: so by his good Hand of Providence, he performs what he hath Promised. God Promised great things to Abraham, Gen. 17. 1, 2. And when Abraham was Ninety Years Old and Nine; the Lord appeared to Abraham, and said unto him, I am the Almighty God, Walk before Me, and be thou Perfect. And I will make my Covenant between me and thee, and will Multiply thee exceedingly. And God made his Word good to a tittle to him: For God gave him Riches in abundance, and a numerous Posterity, and in him were all the Families of the Earth blessed. At God's Command, Abraham 
Heb. 11. 8.  left the Land of his Nativity; he disputed 
Valde commendat Abrahamum credulitas promissionis, quoniam immediate credidit Deo, relinquendo presentia dulci● & chara; ut obediret Deo propter absentia quae non videbat. Tena.  not the Command, but yielded Obedience thereunto. And where ever he went, he had abundant experience of God's gracious Providence. He and his Wife, though exposed to great Temptations, were safely preserved in the Court of Abimelech. As soon as he went 
Gen. 12. 10.  into Canaan, there was a Famine in the Land; yet God made Provision for him, and Preserved him, whither ever he went, and he obtained Favour, both in the Eyes of God and Man.  
Not to multiply many more Instances. In Joseph, there was a Concatenation of several signal Acts of Providence. Although he was envied by his Brethren, cast into the Pit, sold to the Ishmaelites, and by them to Potiphar; Yet God was with him. And when 
Act. 7. 9  through the false accusations of his Mistress, he was cast into Prison; yet God 
Gen. 39 29.  was with him in Prison, and gave him favour in the Eyes of the Keeper of the Prison. It's very probable, that there were several Prisons in Egypt; but Joseph was cast into that very Prison, where the King's Servants, the chief Butler, and Baker were Prisoners. And it came to pass, that each of the King's Servants Dreamt; and Joseph Interpreted their Dreams, and the Interpretation accordingly was Fulfilled; for the chief Butler was restored unto his Place, and the 
Gen. 40. 21, 22.  chief Baker was Hanged. Joseph might hope, that he had now purchased a good Friend at Court; he reckoned upon the chief Butler's Friendship; but he, as soon as restored to his Place, forgot Joseph: 
Gen. 40. 23.  He ungratefully past an act of oblivion of his Engagements to Joseph. But God's time is not yet come, for Joseph's Deliverance: Wherefore Pharaoh himself Dreams, and then the chief Butler remembers his faults, and becomes a Remembrancer of Joseph's Skill in Interpreting Dreams. Hereupon Joseph is sent for, and Interpreteth Pharaoh's Dreams, and for his great Wisdom and Understanding, is preferred by Pharaoh to be Ruler over all the Land of Egypt. And here's a further Remark of Providence, that Joseph hath a Price put into his Hand, to be not only (under God) a Saviour of all Egypt; but likewise of his Father and Brethren: For when the Famine was in Egypt, Cannon, and other Places, Joseph supplied their Wants, and through God's Blessing upon his wife and provident care, preserved multitudes of Families from Perishing. Joseph himself acknowledged 
Act. 7. 9 Non es● sine ex●mplo, quod Deus benefacit iis, quibus vos nocetis maxim. Grot.  God's Hand in all things. And St. Stephen making an Historical Narration, of the several signal Providences exercised towards Joseph, ascribes all to the Hand of God remarkable in Joseph's Preservation, notwithstanding the envy, hatred, and malice of his Brethren.  
To this History of Joseph, we may add a series of divine Providences fastened together, concerning the deliverance of the Jews from the bloody Designs of Haman. Although Haman was highly advanced by Ahassuerus, and obtained the King's Seal, and Pur was cast, even a day designed by Lot, for a barbarous Massacre; yet Esther, by a wonderful Providence (though she was a Jew) was advanced to be Queen instead of Vasthi. She certified the King of Mordecai's faithfulness, in discovering a Treason, and Mordecai's Loyalty was Chronicled In perpetuam rei memoriam. Esther Invited the King to a Banquet, and Haman was Invited likewise: She than interceded for the People of the Jews, and Haman's intended Mischief was seasonably prevented, and his horrid Designed Wickedness fell upon his own Pate. The Table proved a snare, and the Banquet a forerunner of Hamans' Destruction. Mordecai was a Loyal, and true hearted Subject to the King; but Haman hated him, for not doing 
| Non solum consuetudo, sed etiam lex domestica judaeorum diserte vetat honorem deo debitum, ulli mortalium exhibere. Drus. in Est. 3. 2.  that reverence, which he expected from him. Some are of Opinion, that Haman expected more than civil Reverence: Others think, that Haman being a Persian, had the Sun pictured on his Breast, and therefore Mordecai would not bow the Knee (because the Persians Worshipped the rising Sun.) Others (and I conceive their Opinion is most probable) suppose, that Mordecai would not do Reverence to Haman, because he was an Agagite (i. e.) of the Family of Agag King of the Amalekites, and the Lord had a Controversy with that wicked Nation, Exod. 17. 14. And the Lord said unto Moses, Writ this for a memorial in a Book, and Rehearse it in the Ears of Joshua: I will utterly put out the Remembrance of Amalek from under Heaven. However Mordecai would neither bow, nor bend to profane proud Haman, an inveterate, and a cursed Enemy; Yet notwithstanding, there's a signal Testimony upon Record of the Loyalty of Mordecai Esth. 2. 22, 23. And the thing was known to Mordecai, who told it unto Esther the Queen; and Esther certified the King thereof, in Mordecai's name. And when Inquisition was made of the Matter, it was found out; therefore they were both Hanged on a Tree: and it was Written in the Book of the Chronicles before the King. But Haman was resolved to leave no means unattempted, to Revenge himself on Mordecai; wherefore he built a Gallows, and went on purpose to Petition for the King's Consent, to Hang Mordecai thereon.  
But observe Est. 6. 1. On that Night could not the King sleep, and he commanded to bring the Book of Records of the Chronicles; and they were Read before the King. Even that selfsame Night before Haman came to beg Mordecai for the Gallows, the King could not Sleep: And upon inquisition made after Mordecai's fidelity, the King put exceeding great Honour upon Mordecai, and employed Haman, his implacable Adversary, to see all that Grandeur done. And 
Lex non est justo ulla. ● Quam necis artifices arte perire suâ. Esth. 7. 10. Mat. 7. 2. Prover ●ium est apud Hebr●os: Mensura pro mensur●, & apud lati●●s: par pari refer. Beza.  what became of Haman at last, but that he was Punished, by way of Retaliation, and caught in the same Pit, which he made for another; for he was Hanged on the same Gallows, which he had prepared for Mordecai: He was paid in his own Coin, and served as Adonibezek was, even Punished by way of Retaliation, Judg. 1. 6. I cannot pass by Two or Three more Instances of a special Remark and Observation. When the Prophet Elijah, was preserved from the bloody Intentions of Jezabel, and constrained to fly for his Life; he had Angels for his Purveyors, a Brook to quench his Thirst, Ravens to bring him Flesh, a Widow Woman in a Famine, to make him Cakes: When by reason of Jezabels' Persecution, many Prophets were put to Death: God raised Obadiah to be a Friend to those that Survived; he hide them by Fifty in a Cave, and fed them with Bread and Water. When Jeremy was cast into a Dungeon, and his feet stuck fast in the Mire, than Ebedmelech the Ethiopian became the Prophet's Advocate, and he spoke a seasonable and effectual Word, for the Prophet's enlargement.  
And if there were any need, to light a Candle to the Sun; variety of Examples might be produced, discovering wonderful Providences, for the Preservation of the People of God. To mention a few instead of many. When that horrible devilish Massacre of the Protestants in France, was acted on Bartholomew day, being the Sabbath day, and the Lord Admiral Gasper Collinius was barbarously Butchered (notwithstanding 
See Mr. Clarks Martyrology.  many fair flattering Words promised unto him) Thousands of Protestants were Murdered, insomuch that the▪ Channel in the Streets ran down with Blood; yet than some were miraculously Preserved. Dr. Peter De-Moulin that eminent Light in the Church, was preserved from the Murderers, being hid under a Kneading Trough. Merlin was preserved for a Week or more in a Hay-Mough, where an Hen came every day, and laid an Egg, by the Nourishment whereof, he was kept alive. Another for Shelter, hide himself in a Coal-House, which being without a Door, was the more unlikely for a place of Security: But (as God ordered it for the best,) a Spider came thither, and wove a Web over the place where he entered in; so that, the Murderers went away, saying, there could be none there. At the Siege of Rochel, there was a potent Enemy Fight without, and a sharper Enemy Conflicting within, viz. a dreadful Famine. And the City was almost famished when the Lord wonderfully relieved them, by causing the Tide to bring to the Shore, abundance of Shellfish, the like whereof, never came there before, nor since, by which means, many Thousands were preserved Alive.  
To all these, let's each one in particular, take a Survey of particular providences and make a Catalogue of God's gracious Acts of Providences, and acknowledge thus in particular. Such a time I knew A pinching Famine, wherein I was in great straits and perplexities; and I knew not where to have Bread, to put into my Mouth; then God fed me, and kept me alive. Such a time, I was in great danger of Fire and Waters; then God preserved me from the violence of both. Such a time, I was beset with Thiefs and Robbers, than God delivered me. Such a time, I was Sick of a long and dangerous Disease, and was even at the brink of the Grave, ready to fall into it; yet then, the Lord raised me up, and added more days to my Life. Such a time, Enemies made long furrows on my Back, and bereft me of my Goods, and dispossessed me of my Freehold, and deprived me of my visible Livelihood; yet maugre all the malice and fury of the worst of Enemies, God hath kept me alive amidst these Sufferings, and made supplies, and daily Provisions for me. Thus than I argue, What God hath done, he can do. He is one and the same Omnipotent, and All-Sufficient Lord God. I'll therefore hold the Conclusion unalterable, viz. That God is able to relieve me now, as formerly: His Hand is not shortened, that it cannot help, his Ear is not heavy, that it cannot hear; What God promiseth, his providences perform to the utmost. From all these instances, we have strong ground, for conviction and confidence in the truth of our Assertion, That God is All-Sufficient. I appeal to the Experiences of believing and observing Christians, who when they were environed with Troubles and Difficulties, and even almost at their Wit's end, not knowing which way to wind out themselves, being destitute, or altogether frustrated of all outward visible Relief; yet, than they have retired themselves, shut themselves in their Closets, and fallen upon their Knees, and have been earnest and importunate Solicitors, at the Throne of Grace, and so have received a gracious Answer of their Prayers.  
There is a remarkable Story or two, wherewith I have been much affected, and I should be glad to Affect others accordingly. There was a poor Scholar, in the University of Oxford, who was very Learned, and Well-deserving; but for want of Means, was like to have been put by his Degree; the loss whereof would have been much prejudicial to his Preferment in that College where he Lived: Being much perplexed, he repairs to his Study, and falls upon his Knees, praying and begging Help from Heaven; before he had done Praying▪ one knocked at his Study-Door, and told him, that the Vicechancellor sent to speak with him: He went to him presently, and he gave him a considerable Sum of Money, whereby his Wants were supplied. 
| Dr. Barnaby Potter, Provost of Queen's College, and afterward Bishop of Carlisle.  This Man, afterwards became the Head of that College, and from thence, was preferred to greater Promotion: This Story, he told to a person of good Credit, from whom I had it; And he spoke it in a way of Thankfulness, Communicating his Experience, for the Encouragement of others. To 
Dr. Prideaux Rector of Exeter-Colledge, and Bishop of Worcester.  this I'll add another Story, concerning an Eminent Learned Professor of the same University, who would in an humble, and thankful way, frequently make mention of his low Condition, when he came to the University: Much I myself have heard him speak to this purpose. And after he became Head of a College, and Regius Professor, he would keep in his Study, his skin Breeches, which he brought with him to the University, as a Remembrancer of his former Poverty. One Story more I'll 
Dr. Chadderton Master of Emanuel-Colledge.  tell of a Learned, and Eminently Godly Doctor of the University of Cambridge: He was Converted to be a sound Protestant in the beginning of Queen Elizabeth's Days; which when his Father (being a Papist) heard thereof, he sent him a Groat, and withal a Message, that he should never have any more from him, unless he would change his Religion. This Message did not alter his Resolution; but he followed his Studies, and God raised him Friends; insomuch, though he lived, after his Father so threatened him, above Eighty Years; yet he never wanted Supplies elsewhere, though he received not a Penny from his Father. He proved so Eminent for his Parts and Piety, that he was Chosen the first Master of Emanuel-Colledge. When that Preferment was first offered him, he made a modest refusal, being Conscious to himself of his own unworthiness (For the best Men think meanliest of themselves). But the Founder had such a great Esteem of him, insomuch as he told him, if he would be no Master, 
Sir Walter Mildmay.  he would be no Founder of that College. How wonderfully did the Lord Provide for this good Man! Hereunto, we may apply that of the Psalmist, Psal. 27. 10. When my Father and Mother forsake me, than the Lord will take me up. This gracious Man found this truth experimentally made good to him, in particular: It's further reported, that he kept that very Groat, which his Father sent him, till his dying day. He lived long, even till above an Hundred Years Old, and so Died in a good Old Age; He Lived desired, and Dyed Lamented.  
What shall I say further for the illustration of the Doctrine of my Text? Time would fail me sooner than matter of History, or experimental Narratives of God's gracious provisions for his Children. Doth not God take care for Sparrows and Ravens, and take notice how many Young Ones are in every Nest? Doth not God provide for Worms, and the meanest creeping Creatures? And will not God take much more care for his own Children? If a Master of a Family take care for his Horse, he will 
Mr. Samuel Hieron Minister of Modbury in the County of Devon.  take much more care for his Child. Mr. Hieron that excellent Divine (whose Works praise him in the Gate): When he was Dying, he uttered these Words, God (said he) that takes care for young Ravens, will take care for the young Hierons. And so it came to pass, for after his Death, some noble Persons sent for his Children, and Maintained them very comfortably. I was well acquainted with two Precious Ministers, lately gone to Heaven: One on his death Bed, said, 
Mr. John Feniby of▪ Thoydon-Garnon in Essex. Mr. Giffor● of Geyton in Northamptonshire.  He would leave to his Wife and Children, a gracious God and his Promises. Another said concerning his Children, That he was assured that his Children, if they feared God, they should not want, and if they did not fear God, he wished, that they might want, till they did fear him. Luther on his death Bed, said, That Lands and Riches he had none; but he commendeth his Relations to the Providence of his gracious Father, who taketh care of his Children. Suppose the extremity be so great, as outward Provisions may be took away; yet God's All-Sufficiency, Wisdom, and Mercifulness, may not in the least be called into question: For what said the Martyr, when she was threatened to be Famished: If (said she) they take away my Meat, God will take away my Stomach. But all these things must be understood with Caution. Here is not in the least a Door open to Idleness, and Slothfulness, in the particular Callings and Stations wherein God hath placed us, whilst we live upon Earth: For any one upon presumption of God's All-Sufficiency, to lie in a Ditch, and cry God help me: For any one to neglect his Calling, and Eat the Bread of Idleness; this is in an high manner to tempt God, and to abuse Divine Providence. Wherefore let's be all earnestly Exhorted, to be faithful and industrious in the particular callings and capacities, wherein God hath set us in this present World. The Labourer, not the Loiterer is worthy of his Hire. The Hand of the Diligent 
Prov. 10. 4.  maketh Rich. The diligent and industrious Man is most capable, and deserving of Preferment, Prov. 22. 29. Seest thou a Man diligent in his Business? He shall stand before Kings he shall not stand before mean Men. There are two Rocks like those of Scylla and Charybdis, which must be carefully avoided; One is a distrustful, carking, immoderate care; The other is a Supine carelessness and slothfulness of Spirit: There's a middle way to Sail safely betwixt these two Rocks, and so to escape Splitting, Medio tutissimus ibis. 'Tis true, we ought not to be careless, nor immoderately careful; We must use these outward things with moderation, and so regard them, as they may be subservient, and subordinate unto Heavenly. The Body must be a servant to the Soul: it should be a helper and furtherer, not a hinderer. The things of this World must be made use of in Subordination, to those great things of Eternity; Wherefore Christ's Order must be observed, Mat. 6. 33. But seek ye first the Kingdom of God, and his Righteousness, and all these things shall be added unto you. An 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is abominable. Let's then bottom all our Strength, Supports, and Comforts, upon God's All-Sufficiency; let's continue watching and praying, relying on God's Word, and staying our Hearts upon his Promises; let's be diligent and conscientious in the discharge of the duties of our calling, and questionless, God will provide, and supply, and sustain us, by his gracious Providence; let's do our duty, and leave all successes unto God.   

CHAP. V.  
Containing a Fourth Argument from the Saints Experiences.  
THe Fourth and last Argument shall Arg 4 
from Saint's Experiences.  be drawn from the Saints particular Experiences. Their Experiences are grounds of singular consolation and encouragement. So Hezekiah, after a signal deliverance from a great Sickness, makes a grateful acknowledgement, Isa. 38. 16. O Lord, by these things Men live, and in all these things is the Life of my Spirit, so wilt thou recover me, and make me to Live. The Seventy render the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Per promissa tua & facta, So Grotius. Men live by promises and providences. The experience of these things keeps the Children of God alive and revives their Spirits in the midst of their sorest Afflictions. Now Hezekiah had singular experience of God▪ s Faithfulness, in recovering him from Sickness (which was, as is thought the 
| Cum ficus a medicis etiam nostris adhibeantur ad pestem maturandam, fieri potest ut dominus medici●am promissione adjuvaret. Calv. in Is. 38. 21.  Pestilence) and granting him a Lease of Fifteen Years for his Life, he makes a Poem of Gratitude, and communicates his experience to Posterity. * It's 
Quia celebris etiam erit futurae atati & semper vigebit in omnium memoria. Calv.  a strong Reason which Calvin gives on the Place. Because this History will be Famous to future Ages, and be kept fresh upon Record. And as Hezekiah, so David draws grounds of support and comfort from former Experiences. When David was to Encounter with Goliath 
| Saul looked for one as much Higher than himself, as he was Taller than the rest, he expected some austere Face and brawny Arm; young rudly David is so far below his thoughts, that he receives rather contempt than thanks. B. Hall's Contemplate.  (Impar congressus, a most unequal Encounter in humane Conjecture) yet David hath recourse to Faith and Experience, which were Armour of Proof: He had given his probatum est, as you may Read, how strongly he urgeth an Argument from 1 Sam. 17. 34, 35, 36. And David said unto Saul, thy Servant kept his Father's Sheep, and there came a Lion and a Bear, etc. After David had escaped out of Abimelech's Court (that was his appellative name) or Achish King of Gath, you Read, what good use David made of this Experimental deliverance Psal. 34. 6. This poor Man cried and the Lord heard him, and saved him out of all his Troubles. David himself, was that poor distressed Man, that received such a signal Deliverance, whereupon he calls others to join with him in Praising of God, v. 3, 4. By this Example 
Exemplo suo persuadere conatur reliquis, pollicens illis si properent ad Dominum certe fore exaudiendos.  he persuades others, Promising them, that if they make haste to God, certainly they shall be heard. So Musculus on the place. And as this Holy Man tells his own Experiences, and how Graciously God dealt with himself; so he Musters up admirable Experiences of God's Deal with others, as so many Incentives, for his faith and recumbency upon God. There's an eminent Instance, which I shall mention, of great Consequence, as the Psalmist expresseth it, Psal. 74. 13. Thou didst divide the Sea by thy Strength, thou brakest the Heads of the Dragons in the Waters. How the Sea was divided, is mentioned, Exod. 14. 21, 22. God caused the Sea to go back▪ by a strong East Wind all that Night, and made the Sea Dry Land, and the Waters were Divided. And the Children of Israel went into the midst of the Sea, upon the Dry Ground; and the Waters were a Wall unto them, on their Right Hand, and on their Left. Here's one great Experience, that the Sea was dried up, and became passable for the Israelites; Another is, that the Heads of the Dragons were 
Nominat Principes & proceres exercitus pharaonis Dracones, hosque ita a truculentia, & saevitia quam exercuerunt in ●sraelitas, appellat. Moll.  broken in the Waters. What were these Dragons? Answ. They were Princes▪ and Captains in Pharaohs Army, who for their fierceness, and cruelty against Israel, were like Dragons. What became of these Dragons, and furious Enemies? See Exod. 15. 4. These were Pharaohs chosen Captains, that were Drowned in the Sea. The Psalmist goeth on in the same Psalm, 74. 14. Thou brakest the Heads of Leviathan in pieces, and gavest him to be Meat to the People, Inhabiting the Wilderness. Hence arise Three Questions. (1.) What's meant by this Leviathan? (2.) How his Heads were broken in pieces? (3.) How he came to be Meat to the People, Inhabiting the Wilderness?  
Quest. What's meant by this Leviathan?  
Answ. By Leviathan, we understand Pharaoh. Calvin observes upon the Place, Leviathan non abs re vocatur Pharaoh, propter commoditates maris, quia illic regnum suum quasi Balaena exerceat.  
Quest. 2. What's meant by breaking of the Heads of Leviathan?  
Answ. The Forces, Strength, and Power of Pharaoh, were all broken to pieces; not one of the Egyptians Escaped, Exod. 14. 28. Exod. 15. 19 Now that the great, Proud Leviathan Pharaoh was Destroyed, and his Captains, Horsemen, and all his Host; these were great Deliverances.  
Quest. But 3ly. How did this Leviathan become Meat to the People, Inhabiting the Wilderness?  
Answ. Some understand it of the Spoils, and Prey which these Israelites got from the Dead Bodies, and that these Dead Bodies were Meat to Wild Beasts and Fowls. But I conceive there's yet a further meaning of these Words: God gave the Leviathan to be Meat to the Israelites, for their Faith, Security, and Dependence, and in the exercise of their experience and recumbence upon God; to this purpose, Calvin gives the Sense of the Words, Victuals were then laid in 
Annon● fuit tunc reposita, qu● vesceretur populus; quia extinctis hostibus, securitas non aliter ac cibus vitam protraxit. Calv.  for their Food, because when the Enemies were Destroyed, Security as well as Food protracted their Life.  
A few parallel Instances I shall Select. St. Peter was delivered from the Fury of Herod, Act. 12. 11. And hence he took a ground of Encouragement, to go on resolvedly in the Work of the Ministry. St. Paul makes a Catalogue of his Sufferings, 2 Cor. 11. How often was he delivered from perils of Robbers, perils of Waters, perils among false Brethren? He was delivered out of the Mouth of the Lion, i. e. Nero, that cruel Man. And by all deliverances he was a Gainer, and lays down his Experience, 2 Cor. 1. 4, 5. Who comforteth us in all our Tribulation, that we may be able to comfort them which are in any Trouble, by the Comfort wherewith we ourselves are Comforted of God. For as the Sufferings of Christ abound in us; so our Consolation also aboundeth by Christ. It would be a large Work (though it may be worth the while) to reckon up the comfortable Experiences of the Children of God. I shall only Instance in some choice Servants of God, who Experimentally reaped much benefit by Afflictions. David joins the Rod and Staff together, for his Comfort, Psal. 23. 1. and Psal. 119. 67. he confesseth, Before I was afflicted I went astray, but now I have kept thy Word. Luther professed, that Afflictions taught him to understand the Scriptures. How many have been brought home by Afflictions, who in their Prosperity went astray? Isiodor. saith, Adversa corporis, remedia sunt animae. Aegritudo carnem vulnerat, mentem curate, i. e. Corporal Adversities are Spiritual Remedies; Sickness woundeth the Flesh, but healeth the Mind. Beza, one of the most pious, learned, and orthodox Critics (that I know of) speaks of a great Sickness, wherewith he was Visited, Morbus iste (inquit) verae fuit sanitatis principium, i. e. That Sickness was the beginning of true Spiritual Health. It is not 
Dr. Arrowsmith chains of Principles. vid. melch. Adam in vit. Exterorum.  (as a reverend Divine observes) more usual for Children to shoot up in length, than with Christians to wax taller in Grace, in, or after Sickness. Rolloc said upon his Death Bed, I am not ashamed to profess, that I never reached to so high a pitch of the Knowledge of God, as I have attained in this Sickness. Olevian said upon his Death Bed, In this Disease, I have learned to know aright what Sin is, and what the Majesty of God is. I shall mention 
Id in vit. German.  but one Example more, and that is of Learned Rivet, who said upon his Death Bed, In the space of Ten Days, 
Dauber. 9 in orat. funeb.  since I kept my Bed, I have learned more, and made greater progress in Divinity, than in the whole course of my Life before. What further enlargement may be required, I leave to the Saints particular Experiences, and shall add no more concerning this particular Head.   

CHAP. VI  
For Demonstration of the Doctrine by Reasons, and first from necessity of Precept.  
HAving dispatched the First Head of 
Head 2. for Demonstr. by Reason.  my Discourse, wherein I have proved the Doctrine, That God is, All-Sufficient, by Four convincing, and weighty Arguments; I come now in the Second place, to demonstrate this Truth inferred from the Doctrine, viz. That this Consideration, that God is All-Sufficient, should engage us silently and quietly to submit unto God, and stay, and depend upon his All-Sufficiency, amidst our greatest Losses and Afflictions.  
The Truth of the Doctrine, I shall endeavour to demonstrate by a Fourfold Reason drawn from the necessity, excellency and utility of the Duty, in quietly submitting to God's Hand, and lastly from the mischievous Consequences of repining, murmuring, and struggling against God.  
The First Reason drawn from the Reason 1 
from necessity of precept.  Necessity of this Duty; and that's to be considered, as Necessitas praecepti vel medii. 1. For the Necessity of Precept. We are frequently commanded in the Word of God, to Exercise these great Duties of Waiting, Believing, and Submitting unto the Will of God. David's Faith was an Excellent Cordial to keep him from Fainting. Psal. 27. 13. I had Fainted, unless I had believed to see the Goodness of the Lord, in the Land of the Living. And, What's the Duty, which he prescribes? see Vers. 14. Wait on the Lord, be of good Courage, and he shall strengthen thine Heart: Wait I say, on th● Lord. He was much troubled about t●● Prosperity of Wicked M●n: He prescribes the same Duty of waiting on the Lord. Psal. 37. 34. Wait on the Lord, and keep his Way, and he shall Exalt thee to Inherit the Land: When the Wicked are cut off, thou shalt see it. When he was troubled with treacherous, hypocritical, falsehearted Men, he prescribed a Remedy, Psal. 55. 22. Cast thy Burden upon the Lord, and he shall sustain thee. And his Resolution is fixed, Vers. 23. But I will Trust in thee. David chargeth this Duty of Waiting, upon his own Soul, Psal. 62. 5. My Soul, wait thou only upon God; for my Expectation is from him. And this Duty of Trusting, he frequently presseth upon himself and others, Psal. 37. 3. 5. And he layeth down strong Encouragements to trust in God; for there is Security in the Practice of this Duty. Psal 18. 30. He is a Buckler to all 
Psal. 18. 30.  those that trust in him. Psal. 37. 5. Commit thy Way unto the Lord; trust also in him, and he shall bring it to pass. Prov. 29. 25. The Fear of Man bringeth a Snare; 
Isa. 7. 9  but who so putteth his Trust in the Lord, shall be safe. And there's Stability in Trusting in God. Psal. 125. 1. They that trust in the Lord, shall be as Mount Zion, which cannot be removed, but abideth for ever. There's happiness, Prov. 16. 20. Who so Trusteth in the Lord, Happy is he. A Blessing is their Portion, that Trust in God, Psal. 34. 8. Blessed is the Man that Trusteth in him. And what can be desired more? Read further, Isa. 26. 9 Isa. 40. 31. And I need name no more Scriptures for Comfirmation of so clear a Truth.  
But if Men will be so Mad, as to venture elsewhere, they shall smart for it; If Men will forsake a Fountian, and betake themselves to Cisterns: If Men will forsake God, and try Creatures, and put their Confidence in them, they shall pay dear for their Madness and Folly, and they shall never find what they expect from the Creatures. They put Trust in them, but they shall find them Deceitful, as Jacob found Laban, Gen. 31. David's familiar Friends dealt Perfidiously with him, Psal. 41. 9 wherefore he Communicates his Experience, not to Trust the great Ones of the Earth, Psal. 146. 3. And enjoins us to put our Trust in God, Psal. 118. 8, 9 It is better to Trust in the Lord, than to put Confidence in Man. It is better to Trust in the Lord, than to put Confidence in Princes.  
Quest. But some will complain of their own Weakness, and their Enemy's Strength, and Combinations. For  
Answ. We must have recourse to that strengthening Promise, Isa. 41. 14, 15, 16. Fear not thou Worm Jacob, and ye Men of Israel, I will help thee, saith the Lord and thy Redeemer, the Holy One of Israel. Behold I will make thee a new sharp Threshing-Instrument having Teeth: thou shalt Thresh the Mountains, and beat them Small, and shall make the Hills as Chaff. Thou shalt Fan them, and the Wind shall carry them away, and the Whirlwind shall Scatter them: and thou shalt rejoice in the Lord, and shalt Glory in the Holy One of Israel. And against all Associations, and Combinations of Adversaries, we have abundantly enough to Arm, and Encourage us against them, from Isa. 8. 12. 13. 14. Say ye not a Confederacy, to all them, to whom this People shall say a Confederacy: neither fear ye their Fear, nor be afraid. Sanctify the Lord of Hosts himself, and let him be your Fear, and let him be your Dread. And he shall be for a Sanctuary, etc.  
Others will complain of heavy Burdens, and the insupportable Pressures, Cares and Troubles inevitable; and they are so puzzled and perplexed, as they know not how to get Rid of them: It's usual with such Malcontents to know more, what makes against them, than what makes for them. Wherefore let them be advised to take Counsel from the Word of God. Particularly we are Commanded To cast our Burden upon the Lord; to be careful in nothing, but 
Psal. 55. 22. Phil. 4. 6. 1 Pet. 5. 7.  to make our Requests known with Prayers and Supplications; and to cast our Care upon him, for he careth for us. If God makes us drink the Wine of Astonishment, and Eat the Bread of Affliction; If we drink Water and Gall, and have a bitter Cup of Affliction mingled for us; let's not revile Instruments, let's not murmur against second Causes; but let us imitate Job, who neither railed against the Sabeans, nor the Chaldeans, nor at Satan; but he acknowledged God in all, and quietly submitted unto him, Job 1. 21. The Lord gave, and the Lord hath taken away, 
| 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. vers. 70. Isa. 30. ●5.  Blessed be the Name of the Lord. In times of great Affliction, we are Exhorted, to a silent and quiet Behaviour, Jer. 8. 14. Let us be Silent, for the Lord God hath put us to Silence. And Zach. 2. 13. Be Silent, O all Flesh before the Lord: for he is raised up out of his Holy Habitation. And Amos 5. 13. Therefore the Prudent shall keep Silence in that time for it is an Evil time. That time was a time of Persecution, for we Read in the 12. v. They afflict the Just, and they turn aside the Poor in the Gate from their Right. What's the Duty incumbent now, but to be Silent (i. e.) 
Taciti perferent injurias quicunque laesi fuerint & ●orabunt intus suos gemitus, quia non audebu●● conquaeri. Calv.  not to murmur, rage, and fret, and fume against Evil Instruments. And it's a great Point of Prudence, to exercise such a quiet Behaviour, in such Evil times. The meaning of that place, is not, that Men should be Tongue-tied in God's Cause; but that they should forbear all callumniations, and reproaches, which are usually belched forth, by way of personal Revenge. Christ, in a special manner Commends the Practice of Patience, Luk. 21. 19 In your Patience, Possess ye your Souls. It's the more Remarkable, that this Charge was given by Christ, by way of a Preparative, to fit and prepare them, for those great Calamities, which should befall Jerusalem. Christ foretold Jerusalem's▪ Destruction, and he Commends this excellent Grace of Patience, which, at such a time, will be of singular use and benefit. Thus you see Evidently, that there is a necessity of Precept.   

CHAP. VII.  
Proving the Doctrine from the necessity of Means in Four Particulars.  
NOw Secondly Consider, there is Necessitas 
2. From necessity of Means  Medii. For a quiet, contented, submissive Spirit, which patiently yields, and resigns all to God, is either a means to remove the Trouble, or else, to Alleviate and Mitigate it, or 3dly. To have it Sanctified, and made Profitable, or 4thly. To make Compensation for all Losses. Let's warily understand all these Particulars, not as if they were efficient or meritorious Causes; but only as instrumental Means, Subservient, and Subordinate to God's Assistance: And so understanding them, we will enlarge them particularly, as followeth.  
First, I say a submissive, quiet, yielding 
A Submissive Spirit is a Means to remove the Burden.  Spirit, oftentimes gets the Burden and Trouble removed. Thus it fared with Jehoshaphat, 2 Cron. 20. 12. We know not what to do, but our Eyes are upon Thee. And see the Blessed Success, vers. 22, 23. And Hanani the Seer tells Asa, 2 Chron. 16. 8. Were not the Aethiopians and Lubims an huge Host, with many Chariots and Horsemen? Yet because thou didst rely on the Lord, he delivered 
Tantum in nobis fidei sta●bilitate Dominus esse desiderat, ut certius esse, quod credimus, quam quod patimur judicemus, & verius habeamus sperando, quam sensibiliter. Hieron.  them into thine Hand. When we can Believe, and cast ourselves upon God, and wait with Patience, then are we in a capacity of receiving Mercy. Faith establisheth and quieteth the Heart, and prepares it for reception of Mercies.  
Secondly, If the Trouble yet remain, 
2. A submissive Spirit, is a meaus to ease the Burden.  and still grieve us; however, if the Heart can trust in God, and quietly submit unto him, the Burden is alleviated and facilitated, and the smart much Mitigated. It was a hard Trial for Aaron to submit so quietly, when two of his Children were struck Dead before his Eyes; yet questionless his Grief was much abated, and his Affliction lessened, by his silent and patiented Deportment, under that heavy Stroke of God, Leu. 10. 3. Then Moses said unto Aaron, this is that which the Lord spoke, saying, I will be Sanctified in them that come nigh 
Silet audita voluntate Dei, Cajetan.  me, and before all the People I will be Glorified: And | Aaron held his peace.  
It was an unwelcome, & an astonishing Message, which Samuel told Eli from the Lord, of the Destruction of his Sons, and utter Extirpation of his Family: Yet Eli discovered such an excellent temper of Spirit, in resigning his Will to God's Will, as thereby his Burden was made far Lighter, 1 Sam. 3. 18. And Eli said, it is the Lord, let him do what seemeth him Good. How dreadful was that Prophecy of Isaiah to Hezekiah, that all his Treasures should be carried to Babylon, and that his Children should be Eunuches in the Palace at Babylon! Yet Hezekiah acknowledged all Good, that came from God, 2 King. 20. 19 Good is the Word of the Lord, which thou hast Spoken. In all Job's Sufferings, he acknowledged that the Hand of God had Touched him, Job 19 21. He received message after message of sad Tidings, and each Messenger worse than the former. One brings the News of 
Job. 1.  the Sabeans carrying away his Oxen and Asses. Another tells him of the Burning of his Sheep and Servants: A Third tells him of the Chaldeans taking away his Camels, and Slaying his Servants: A Fourth brings the Saddest News of all, that the House fell upon his Children, and Slew them. The Messengers of Afflictions were so swift in running to meet with Job, as if the Second Messenger made haste to Tread upon the Heels of the First, and the Third upon the Second, and the Fourth upon the Third: 
Velut unda superve●●● undae.  All these came upon Job, like Tempestuous Waves of the Sea, dashing one upon another, with renewed Violence▪ Now though Job could not remove these heavy Afflictions; yet he found the Sense of them much abated, and his Spirit much quieted, by Praising God for all, and acknowledging the Hand of God in all, as appears, Job 1. 21.  
Third, However though Afflictions 
3. Afflictions are Sanctified.  continue very great and painful, and neither removable, nor sense of Mitigation appears at present, yet the worst of Afflictions are (through Mercy) Sanctified to the Children of God. Affliction in itself is not Bonum, yet it's turned in Bonum, to the Good of all true Believers.  
The Good Figgs were carried away Captive for their Good, Jer. 24. 5. The Tribe of Judah resembled by those Good Figgs, was carried away Captive into Babylon; but God wrought Good for them, out of their Captivity. Men would be apt to pass Censures, because of the Sufferings of Judah in their Captivity: but the Lord Corrects their Censures, in promising that all shall be for their Good. 
Quasi diceret, prepostere fieri judicium de calamitate paucorum annorum, sed expectandum esse finem. Calvin in Jer. 24. 5. Luther in Gen. 6.  As if he should say, That a Judgement of the Calamity of a few Years, is made preposterously, but the End must be expected, (as Calvin observes on the place forequoted, Jer. 24. 5.) The Lord Professeth that he humbled, and proved his People, and his end was to do them Good in the latter End, Deut. 8. 16. We are Corrected for our Profit, Heb. 12. 10.  
Luther used to say, Schola crucis, est Schola lucis, & non est Christanus qui non est crucianus. It's a common saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Corrections are Instructions; so they should be; and they are happy, where Correction and Instruction meet together, as the Psalmist 
Cum vibices dorso meo imprimeres, precepta tua cordi meo insculpsisti. Rivet. in Psalm.  expresseth, Psal. 94. 12. Blessed is the Man, whom thou chasteneth O Lord, and teachest him out of thy Law. Joseph's Brethren, when they were in distress in Egypt, reflected upon their Sin, and were perplexed for it, which was committed many Years before, and looked upon their present Suffering, as a just Punishment for that Sin, Gen. 42. 21. And they said one to another, we are verily 
Prius quam urgeret eos afflictio tor pebant, nunc ingredi coguntur in suas conscientias. Calvin in Gen. 42. 21.  Guilty concerning our Brother, in that we saw the Anguish of his Soul when he besought us, and we would not hear; therefore is this Distress come upon us. They are good Observations, Oculos, quos culpa claudit, poena aperit, vexatio 
Qui tribulantur, Sacras Scripturas melius intelligunt, Secundi & prosperi eas legu●● sicut Ovi●ii carmen, Luther.  dat intellectum. The Fiery Furnace did not hurt the Three Children. Only Three were cast into the Furnace, but there appeared a Fourth, even the Angel of God for their Deliverance: The nature of Fire was changed, insomuch, as it had no power, so much as to Sing an Hair of their Heads.  
The Mouths of the Lions were stopped, and could not hurt Daniel; Daniel was 
Dan. 7. 22.  cast alone into the Den, but he was not alone there, for he had the company of an Angel of God, who was sent to shut the Lion's Mouths.  
The Deluge of Water, which Drowned the whole World, did not drown Noah's Ark. but bare it up; so Afflictions, when Sanctified, are so far from hurting God's Children, as they help them, and lift them up nigher to Heaven. Afflictions are as a vantage ground, to raise them higher, to see a great deal further; or like so many Looking-Glasses, to represent to the Children of God, their Stains and Deformities. I shall apply a saying of St. Ambrose, Quod pateris, unde plangis, Medicina est tibi non poena, castigatio, non damnatio; noli repellere flagellum Domini, nisi vis repelli ab haereditate. 
Tribu●atio est aqua salsa quae Scabiem purgat & abstergit. Guil. Paris. de morib. 9  It's reported that salt Marshes cure deceased Sheep; I am sure, Salt preserves Meat from Putrefaction. Scullions scour away Rust from Vessels. The Fan separates the Wheat from the Chaff: much more do Afflictions when Sanctified, advantage God's Children: But we must know, that it was not the moving 
Veniet tribulatio mea, veniet & purgatio mea. August. Psal▪ 61. Joh. 5. 4.  of the Waters of the pool of Bethesda, that made them Healing; but it was the coming of the Angel at a certain Season, who troubled the Waters, and afterwards, who ever stepped in first was Healed. It was not the Mantle of Elijah that divided the Waters, but the God of Elijah: neither will Troubles, Losses, Sufferings, merely considered as in themselves, do us any good, unless the Lord Sanctify them to us, and by them, Purge, Purify, Refine, and Cleanse us, and make us partakers of his Holiness: Wherefore our Duty is, with a calm and sedate Spirit, to submit unto God's Correcting Hand, and act Faith on Promises, and exercise Patience, and Pray 
Job 36. 10.  that God would open our Ears to receive Discipline, and Purge out our Dross and Tin; so that by Afflictions and Corrections, our Sins and Corruptions, may be wrought out, and Graces wrought into our Hearts. If Afflictions produce such good Effects, we shall be exceeding great Gainers by our Losses; and after a deliberate reflecting upon all our Sufferings, we shall Experimentally conclude▪ with David, every one of us in particular, as Psal. 119. 67. Before I was Afflicted I went astray; but now I have kept thy Words, Comp. with vers. 17. It is good for me, that I have been Afflicted, that I might learn thy Statutes. What great benefit God's People get by their Sufferings, is evidently Represented, Psal. 68 13. Though ye have lain among the Pots, yet shall ye be as the Wings of a Dove, covered with Silver, and her Feathers with yellow Gold. 
| Etiam jacueritis inter vasa plena fuliginis i. e. oppressi fueritis magna calamitate candidi laetique reddemini ob liberationem Vatab.  This (as good Authors observe) sets forth the happy Issue of Afflictions, and the great Benefit which the People of God get by them; but of this more largely in the next particular.  
Fourthly and lastly, though Afflictions 
4thly. Vnde sequitur non semper jucunda serenitate frui Ecclesiam; sed ex tenebris erutam splendorem recuperare, ac si ab omni malo intacta foret. Calv.  may be heavy for a time, yet the exceeding great Compensation, and Profit acruing in the close, will make amends for all: So it was with Job, Jam. 5. 11. Ye have heard of the Patience of Job, and have seen the end of the Lord. And what that was, we have Recorded, Job. 42 10. 
| Scriptura monet ipsi duplo facultates amissas fuisse redditas benedictione sc. Domini, quae abunde ditat. Merc.  The Lord gave Job twice as much as he had before. Christ makes a large Promise, consisting of many particulars (which according to the Rule of an Induction, concludes Universally) Mat. 19 29. And every one that hath forsaken Houses, or Brethren, or Sisters, or Father, or Mother, or Wife or Children, or Lands for my Names Sake, shall receive an Hundred Fold, and shall Inherit Everlasting Life. The meaning is not, that a Man should receive an Hundred Fathers or Mothers, etc. but that he should receive Christ, who is infinitely 
| Ipse unus Christus erit tibi omnia, quia in ipso uno bono bona s●nt om●●a▪ August. Exo● 12. 36.  more worth than all. Sometimes God makes up the Losses of his Suffering Servants in kind. God gave the Israelites Favour in the Eyes of the Egyptians, so that at parting from them, They Spoilt them. And God took away the Substance of Laban, and gave it unto Jacob, in Recompense of his rigorous Servitude; however, if God doth not make up worldly Losses, with the Riches of the World, yet he makes them up to his Children with Spiritual Riches; which are as much better, as Heaven is better than Earth. David lost his Wives, his House, even all that he had of the World, at the sacking of Ziglag; but he had that which was infinitely better, than all that he had Lost; for he had Consolations from Heaven, and Supportation from God, 1 Sam. 30. 6. But David encouraged himself in the Lord his God. It's a saying commonly observed, Virtus repulsae nescia Sordidae. I have Read, that when Alexander was in a great Strait, and was put upon an hard Service, he said, En periculum par animo Alexandri; here's a Danger fit for the Mind of an Alexander to Encounter withal: So David▪ in his great Straits at Ziglag, discovered heroical Magnanimity; he sunk not under those heavy Pressures, but made use of the Right and only Support, and Strength in Trouble, as the Text Specifies. But (i. e.) notwithstanding the Burning of Ziglag, the carrying away his Wives, and many People Captive, and the Mutiny of the discontented Soldiers, who threatened to Stone him; David encouraged himself in the Lord his God. Manasseh gained more good by a Prison, than by a Palace, and was a greater gainer for his Soul, by an Iron Chain, than by a Chain of Gold; when the Prodigal fed on Husks, he understood himself better, than when he fed delicately at his Father's Table. Zeno could say after he 
Jam didici Philosophari Zeno.  had suffered Shipwreck, Now I have learned to be a Philosopher. And should not a Christian say Experimentally; By Sufferings, Losses, and Crosses, I have Learned to value all things under the Sun at a lower rate than ever, and Christ, and his Graces, and Heaven at an higher rate. It was a frequent saying of Aquinas, that great School-Doctor, 
Mallem bonam conscientiam, quam plenum marsupium. Aquinas.  I had rather have a good Conscience, than a full Purse. But instar omnium the Apostles Determination takes place, Phil. 3. 8. who counted all things but Loss and Dung, in comparison of Christ. The Original words are Emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Loss and Garbage. Put Christ and his Riches in one Scale, and the World with all its Pomp, and Bravery in another Scale, and these are less, than the Dust of the Balance, in comparison of Christ and his Riches; for these will infinitely preponderate. Wherefore let us make sure of Eternal, and never fading Riches. It was a choice saying of Lewis of Bavoyer, Emperor of Germany, Hujusmodi comparandae sunt opes quae cum naufragio simul enatent, i. e. Such Riches are to be got, as when a Shipwreck comes, they will Swim out with us. And these are only the Riches of Christ.   

CHAP. VIII.  
Containing a Second Reason, drawn from the excellency of a quiet, and submissive Frame of Spirit.  
I now Proceed to a Second Reason, 
2. Reason drawn from the excellency of this submissive Spirit.  drawn from the excellency of this submissive Frame of Spirit, which yields to God, and Resigns all to his Disposal. Solomon tells us, Prov. 12. 26. The Righteous is more excellent than his Neighbour, and Prov. 17. 27. A Man of Understanding is of an excellent Spirit. Now wherein doth the excellency of this Wise Man Shine, but by the lustre of his Graces? Grace is the Beauty of the Soul, and no Ornament like those of Divine Graces, to Adorn a Christian.  
Now a Man of a Wise composed Spirit, who depends on God for his Portion, and stays upon his All-Sufficiency, and makes it his Study to resign himself, and to submit to God's Will, in all Estates and Conditions whatsoever; such a Man doth in a Conspicuous and Eminent manner, exert, and exercise six choice Graces, viz, Wisdom, Faith, Hope, Patience, Self-Denial, and Holy Courage; Every one of these is an expedient, and help for the right Management of a Christian, excellent Spirit, amidst varieties of Hardships, and Sufferings incumbent on us.  
First For Wisdom. As it is a sign of 
1. Wisdom. Prov. 22. 3. Mich. 6. 9  Prudence to Foresee Evil; so it is a Character of a Man of Wisdom, To hear the Rod, and who hath appointed it. He is a Wise Man, that deliberately observes the handy Works of God, and acknowledgeth his Wisdom, Power, and Sovereignty in ordering all Affairs. It's a doggish Quality to snarl at the Stone, and not to take notice of the Hand that Threw it. To make a strict enquiry into Second Causes, to find out such and such an Evil Instrument, and to quarrel wlth them by reviling words, and revengeful deeds: Oh! How unsuitable is this to a Christian Spirit! That eminent Servant of Jesus Christ; Mr. Dod, was a signal example of Meekness, and Compassion towards his Enemies. In the beginning of the late, sad, and lamentable Wars, a Soldier who had Plundered his House, and gave him reproachful and threatening Language, a few days after, that Soldier being Sript in the Battle at Edge-Hill, Fled for his Life, and came again to Mr. Dods House in a forlorn Condition, ready to be Starved for want of Clothing; which when that good Man Mr. Dod heard of, h●▪ scent  unto him, to cover his Nakedness. Here's the Wisdom of a Christian Spirit, to understand the great Duty mentioned by the Apostle; Not to 
Rom. 12. 21.  be overcome of Evil, but to overcome Evil with Good.  
When the Psalmist tells of the Afflictions of God's Children, Psal. 107. 39 and of their Deliverance, ver. 40, 41, 42. he Concludes, ver. 43. Who so is Wise, and will observe those things, even they shall understand the Kindness of the Lord. 
Quid de paenarum acerbita te qnecimur? unus quisque nostrum se punit. Slau. lib. 3.   
A Wise Man under Afflictions will inquire into the Cause, and reflect upon himself, as the Church did, Lam. 1. 18. The Lord is Righteous, for I Rebelled against his Commandment.  
A Wise Man will inquire into the end of all God's Chastisements, and Labour to answer God's End, and that is 
A Deo putimur, sed ipsi facimus ut puniamur. Id. lib. 8. Isa. 9 12. 13.  to Repent, and Turn unto God. For this very Reason, The Anger of God, is not turned away, but his Hand is Stretched out still; For the People turneth not to him that Smiteth them, neither do they seek the Lord of Hosts. Here then lieth the great Wisdom to understand God's Meaning, and end in Chastising, and that is to reform, purify, and new mould us, and to bring us forth out of the Furnace, purified Seven times. Every Good and Wise Man, should ponder in his Heart, and practise accordingly, that excellent Speech of Elihu, Job. 34. 31, 32. Surely it is meet to be said unto God, I have born Chastisement, I will not offend any more. That which I see not, Teach thou me, If I have done Iniquity, I will do no more. This is the right use of Wisdom under the Rod of Correction.  
Second, The excellency of this Spirit, 
●. Faith.  Shines in a strong, vigorously acting Faith. The Apostle tells us, 2 Cor. 5. 7. We Walk by Faith, not by Sight. Sense failed in the time of a dark Vision, but Faith failed not, Heb. 2. 4. The just shall Live by his Faith. Estates, Contrivances, Friendship, and Favour of Men, Projects, and Expectations, all these may Fail: A Believer cannot Live by any o● these; but the Life of Faith is such an excellent Life, as we may compare it to Goliahs' Sword, and say of the Life of Faith, as David said of that Sword, 
1 Sam. 21. 9  Give me that, there is none like it.  
What Wonders Faith did, the 11. Chap. to the Hebrews gives an ample Catalogue. Sense failed Job on the Dunghill, he saw no visible means of Restauration to his former Enjoyments; yet▪ how strenuously did his Faith act, Job 13. 15. Though he Slay me, yet will I Trust in him. And on his Dunghill, he saw 
Job 19 25.  his Redeemer. Reason was nonplussed, concerning Sarahs' bringing forth a Son against the Course of Nature: But Abraham against Hope, believed in Hope, that he might become the Father of many Nations, etc. See Rom. 4. 18, 19, 20, 21. Stephen, when the Stones were clattering about his Ears, saw Christ standing 
Acts 7. 56.  on the Right Hand of God. We often Read in Scripture of Christ sitting in Majesty and Glory; but when Stephen was a Stoning, Christ was said to be a Standing, a ready posture to vindicate the 
Credere impossibilia rationi, Sperare dilata, amare deum, cum se praebeat inimicum. Luther.  Quarrel of his Suffering Servant. Luther gives Three grand Properties of Faith, viz. (1.) To believe things impossible to Reason. (2.) To hope for things deferred. (3.) To love God when he shows himself an Enemy.  
There are also two great Properties of Faith; One is Prophetic, to foresee Deliverance, Answers of Prayers, Removal of Judgements, and such like: Another is Magnetic, to have an attractive Virtue to draw things near, that may seem to be afar off. Faith will Approximate a Promise, and by a patiented waiting Spirit, acquiesce in the same, not doubting the performance thereof, in the appointed Season. Faith will trust God upon his Word.  
Third, Hope acts vigorously in a disconsolate 
3. Hope.  Condition. Ezra Comforts the People thus: Yet now there is Hope 
Ezra 10. 2.  in Israel concerning this thing. Hope is like a Prop or Pillar, to support, and stay a Building from falling; It's an Anchor cast out in a Storm to stay the Ship. The Church quietly bore those sad Calamities incumbent on them, Lam. 3. 26. It is good that a Man should both hope, and quietly wait for the Salvation of the lord ver. 29. He putteth his Mouth in the Dust, if so be, there may be Hope. But what's the Ground of Hope? Read ver. 21. The Lord will not cast off for Ever. There's Hope, that the Rod will not always be on our Backs: And there's Two strong Grounds for our Faith. (1.) There are Multitude of Mercies in God, ver. 32. (2.) He doth not Afflict willingly. We may add further, that God poureth not out his whole Wrath; 
Heb. 3. 2.  but in Wrath he remembers Mercy. God hath not forgotten to be Gracious, nor shut up his loving Kindness in displeasure. Were it not for Hope, we should not receive such Comforts, from the Scriptures as we do. But amidst all the Troubles of God's People, they draw singular Grounds of Hope, and Consolation from the Scriptures. And to this purpose are the Scriptures Wrote, Rom. 15. 4. The Saints rejoice in Hope, Rom. 5. 2. Rom. 12. 12. Although they are cast into Prison, they learn their Duty there, Rev. 2. 10. And though they are close Prisoners, they are Prisoners of Hope, Zach. 9 12. Hope is the Saints Helmet, 1 Thes. 5. 8. In great Troubles and Perplexities, there's a Door of Hope to get out of them. For after Achan was Stoned, it was promised, that the Valley of Anchor should be a Door of 
Hos. 2. 14.  Hope. Times of jacob's Troubles, should be special times of jacob's Trust. It was a dismal day mentioned, Jer. 30. 5, 6, 7. But there's Comfort near approaching. It is even the time of jacob's Trouble, but he shall be Saved out of it. In the Grave, though the Body moulder into Dust, there's a certain Hope of a Resurrection, Psal. 61. 9 comp. with Acts 2. 9 Now the same God that can raise the Body out of the Dust, can raise up those that lie in the Dust, though despised and trampled upon, by malicious and inveterate Enemies. Anti-christ shall fall, and never rise more: A Millstone shall be put about his Neck, and he thrown into the Sea: But God's People, though they may fall, they shall rise again; though their Sufferings be Sharp, yet they shall be short; as Athanasius said of julian's Persecution, Nubecula est cito transitura. And the greater the Sufferings of God's People are for Righteousness sake, their Resurrection shall be more Glorious. There's Matter of Comfort and Duty, by them to be put in Practice, mentioned, Micah. 7. 8, 9 Rejoice not against me, O mine Enemy; when I fall, I shall arise; when I sit in Darkness, the Lord shall be a Light unto me. I will bear the Indignation of the Lord, because I have Sinned against him. 
Levius fit patientia, quicquid corrigere est nefas. Horat. Eccles. 7. 8.   
Fourthly, There followeth the Exercise of Patience. And this will make an hard Yoke easy, and an heavy Burden light. The Patient in Spirit (as Solomon tells us) is better than the Proud in Spirit. The Reason a Learned Author gives, is, because Anger is Rash and Precipitate, 
Quia ira praec●ps est, finem nunquam expectabit, quod faciet patience, & ira lentus iram moderabitur, exitum spectans. Merc.  and will never expect an End; but a Man Patient, and slow to Anger, will moderate his Anger, expecting an End. By Faith, we possess the Head, by Love, we possess one another; by Patience, every one possesseth himself: wherefore Christ's Charge is, to be again and again inculcated, 
Luke 21. 19  In your Patience, possess ye your Souls. The Saints are Recorded for Patterns 
Non potest accipi dolorum & passionum corona, nisi praecedat in dolore & passione patientia. Cyp. de Bono patient●ae.  of Patience, Heb. 6. 12. We are here Commanded to be followers of them, Who through Faith, and Patience inherit the Promises. The Patience of Saints is Commended, Rev. 2. 19 Rev. 3. 10. There's a necessity of Patience, Heb. 10. 36. Cyprian that Holy Martyr tells us, That we cannot receive the Crown of our Sufferings, unless Patience go before. And he saith likewise in the same Book, which is De Bono patientiae, That we are 
Hoc ipsum quod Christiani sumus fidei & Spei res est; ut autem spes & fides ad fructum sui possint pervenire, patienti ●opus est. Cyp. de Bono patientiae  Christians, this is the Matter of our Faith and Hope; but that our Faith and Hope may come to any Fruit, we have need of Patience. This Grace of Patience shines in the Dark, and in the Night of Sufferings, puts forth itself more Conspicuously; For Sufferings are the Trials of Patience. Hence it comes to pass, that even in times of a dark Vision, when God clouds his Countenance, a Spirit endowed with Patience, Waits, Believes, Hopes, Prays, and thus is prepared for the reception of Mercy, when it comes, and for the bearing of Sufferings whilst they continue. Lay then aside all querulous, murmuring, revengeful Thoughts, and let it be a Christians Strength to sit still, and wait quietly, and patiently for the Salvation of God. 
5. Self-Denial.   
Fifthly, Amidst Losses and Sufferings, Self-Denial Eminently appears, and shows itself. When the World Frowns, Enemy's Rage, all Cystern, and Creature-Helps, are dried up quite, or Run very low; when Interests fail, then to keep a Composed quiet Frame of Spirit, and to get the Heart above Envy, Hatred, and Malice, is a rare Frame of Spirit. But it's much more an excellent Frame of Spirit, to deny a Man's self in time of Prosperity, when one enjoys the World (as we say) at Will, and to be in the Float of Prosperity, then to strike Sail, and to deny Pleasures, Luxury, and Excess, this is a property of an excellent Spirit. Of this Spirit was Moses, 
Heb. 11. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Sam. 11. 11.  when he lived at Court, When he came to Years (more properly rendered, when he became Great) refused to be called the Son of Pharaohs Daughter. Thus did Uriah in a time of War, deny himself. Godfrey of Bulloyne would not wear a Crown of Gold, where Christ was Crucified 
Abdicare a teipso, ne abdiceris a Christo; ●epudia te, ut recipiaris ● Christo Salu. lib. 5.  with a Crown of Thorns. This Duty of Self-Denial is frequently Commanded in the Gospel, as an Instrumental means to receive Christ. And it's worth our Observation, that as we are Commanded to beg our Daily Bread, Day by Day; so we are Commanded to Deny ourselves, and to take up our Cross Day by Day. The same Expression 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  dies diem sequitur, sic crux crucem excipit Beza.  we have in Luke 9 23. and Luke 11. 3. For an Ambitious Man to Deny his Honours; a Rich Man, to Deny his Riches; a Voluptuous Man to Deny his Pleasures; these are great Acts of Self-Denial.  
Sixthly, and Lastly, there follows holy 
6. Holy Courage.  Courage, a well tempered, and regular Zeal, which (as Luther used to say) When it's well Tempered, it's the best gift 
Ira in suo loco est optimum dei donum. Luther.  of God. Here's a Critical Distinction of Zeal (which is of the right Stamp) from a private Grudge, or distempered Passion, viz. By being Zealous in the Cause of God, and by being meek in a Mans own private Cause. Of this Heroic Spirit was Moses; when a Calf was made, and there was Dancing about it, Moses Transported with singular Zeal, threw the Tables out of his Hand, and Broke them, and Stamped the Calf to Powder, and caused Exemplary Justice to be Executed upon the Idolaters. Thus Zealous 
Causa redditur cur Deus injuriam Mosis ul ciscendam crediderit, quia ipse in suis injuriis ferendis erat lenissimus. Grotius.  was he for the Cause of God: But in his own Cause, none more Meek; for when Aaron, and Miriam chode with him concerning the Aethiopian Woman; the Text gives an ample Testimony of his Meekness, leaving it upon Record, Numb. 12. 13. Now this Man Moses was very Meek, above all the Men which were upon the Face of the Earth. Luther used to say, in the Cause of God, Hic gero 
In aliis mansuetus ero, in Blasphemiis in Christum non item. Zuinglius.  titulum, cedo nulli. Though Zuinglius was of a comparative Moderation; yet in case of Blasphemies, he was a Man of Courage. The Courage of Martyrs, is renowned in Ecclesiastical Histories. Amongst variety that might be named, I'll relate only this following, viz. The 
Si Patibulum crucis (inquit Martyr) Expavescerem, gloriam crucis non predicarem Bern. in vigilias Andreae. Coutzen. Aulae speculum. p. 47.  History of Surgius and Bacchus, two great Courtiers, who being accused for Christians, and commanded to Offer unto Idols, refused to go to the Temple, and gave this answer to the Emperor. Nos Imperator sola terrrena militiâ tibi obstricti sumus. In animas nullum tibi jus est; Illarum Dominus est solus Deus. There are two Apostolical Characters of Zeal, which if observed, we may go on Courageously, and Prosper. One is, Zeal must be in a good Matter, Gal. 4. 18. Saul's Zeal before his Conversion, was 
Predicare Evangelium est derivare in se furoremtoti●us Inferni & Satanae. Luth. Loc. Com.  stark naught. And the other is, it must be according to Knowledge, Rom. 10. 2. Luther used to say, That to Preach the Gospel, was to bring all the Devils in Hell about his Ears; yet he was resolved, That if every Tile on the Houses was a Devil, he would go to Worms, and Preach the Gospel.   

CHAP. IX.  
Containing a Third Reason drawn from the Utility and Benefit, accrueing from this yielding Submissive Spirit.  
A Third Reason shall be drawn from Reas. 3 
from the Benefit of a submissive Spirit.  the Utility and Benefit, accrueing from this yielding Submissive Spirit. The Benefit is exceeding great, because hereby the whole Man is set in a right Frame and Order. When we can cheerfully rely upon God, and depend upon his All-Sufficiency, than our Thoughts, Words, Affections, and Actions, even our whole Life and Conversation, are all Ordered aright, and we are exceeding great gainers thereby. Now to Prosecute these Four Particulars.  
First, Our Thoughts are rightly Ordered. 
1. Hereby our Thoughts are Rightly ordered.  The Thoughts may be compared to the Reubens of our Souls; They are the beginning of our Strength; but they are as Reuben was, Unstable as Water. How many vain Thoughts seize on us; But though they come violently upon us, we must not willingly give them any Harbour or Lodging. How long shall thy vain Thoughts lodge within thee? 
Jer. 4. 14.  Thoughts are the Womb to conceive Vanity; wherefore the Physician's Rule is, Obsta Principiis. Our care must be to crush the Cockatrice in the Egg, and to stifle bad Thoughts in the first Conception: As Streams flow from the Fountain, and as the Fruit grows on the Tree; so Thoughts flow from, and grow out of the Heart. Out of the Heart proceed both good and evil Thoughts. And it may be Marked, that what Sin a Man is most prone to, his Thoughts run most that way. Let's beware of allowing ourselves in any Evil Thoughts, lest those Thoughts bring forth Evil Words, and those Words end in abominable Deeds. Because Thoughts come not within the compass of Man's Cognizance, and so are not liable to Man's Punishment; God himself will Punish them most Severely. For God Threatneth, Jer. 6. 19 Hear O Earth! Behold I will bring Evil upon this People, even the Fruit of their Thoughts. Thoughts are not free (however some presume) from the Judgements of God. A good Remedy to Cure evil Thoughts is prescribed, Prov. 16. 3. Commit thy Works unto the Lord, and thy Thoughts shall be Established. And likewise we should bear in our Mind, Heb. 4. 12. That God's 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quia cogitationes compaginatas secernit q. d. Hic filius Dei ad haec omnia efficax est, nihilque illum latere potest. Tena in loc.  Word is a discerner of our Thoughts. Let's then abandon vain ungodly Thoughts, distrustful, carking, and vexatious Thoughts, and labour to get our Thoughts quieted, and settled, and established upon the Word of God.  
Second, If we believe God's Omnipotency 
2. Our Tougues will be rightly ordered.  and Omniscience, his care and providence in Governing of the World, than our Tongues will be bound to their good Behaviour; they will be set in such an excellent order, as all querulous reviling Language will be avoided. The 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rotam nativitatis nostrae. Qui calumniatur, non satis est quod vapulet in corpore suo, sed propter eum vapulet mundus. Drusius.  Apostle hath a great Expression, concerning the ill Government of the Tongue, Jam. 3. 6. That he setteth on Fire the Course of Nature. If then (O Christian) thou wouldst learn the right Art of the Government of the Tongue; thou must begin at thy Heart first, and reform that: For the disorders of the Tongue, usually proceed from the disorders of the Heart. A rotten Heart, vents itself by a rotten Language.  
Hence the Apostle citys Menander (a 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Warrant, that Heathen Authors upon a good occasion may be quoted) 1 Cor. 15. 33. Evil words corrupt good Manners, and it followeth in the same Author, If thou conversest with Evil Men, thou thyself will be Evil. Luther, was falsely reported (for it was his Enemy's custom to raise Slanders on him) to be a Trumpet 
Tuba Rebellionis.  of Rebellion. But our Tongues ought to be the Trumpeters of our Creator's Praise and Glory. We are exhorted, 
Celebrabo te Jehova, quia mihi iratus, redieris tamen statim in gratiam. Calv.  Psal. 100 4. To be thankful unto God, and bless his Name. A great, and signal Act of Thankfulness is mentioned, Isa. 12. 1. O Lord I will Praise thee, though thou was Angry with me. To Praise God for Chastisements, and to acknowledge with Thankfulness the benefit of Afflictions, is so high a pitch, as few can attain unto it. How have many learned to bridle their Tongues, and to set a Watch before the Door of their Mouths, after they have felt the smart of Afflictions? Some given to rash Censuring and Murmuring, have learned to be of a more calm and charitable Frame of Spirit. Some given to frothy Discourse, and vain Jesting, after they have been under the Rod of Correction, have proved more serious and sober in their Discourses. The Apostles charge is, Eph. 4. 29. Let no corrupt Communication proceed out of your Mouth, but that which is Good, to the use of Edifying, that it may Minister Grace to the Hearers. The 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Putrefacio, translatio ab arboribus quidam praetulerunt, spurcus, obscaenus, ac corruptus. Drus.  word rendered Corrupt cometh from a Verb, that signifieth to Putrify: Rotten Words, and Putrifying Speeches become not Christians. Neither doth customary jesting become us; though a facetious, affable Behaviour kept within due bounds is commendable; yet a jesting and frothy Spirit, is much unbeseeming a Christian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though it be reputed for a Virtue in Aristotle, yet it's reckoned by Saint Paul amongst 
Eph. 5. 4.  those things which Are not convenient. Cicero himself sets bounds to jesting; and 
Non generati sumus a natura, ut ad ludum, & jocum facti esse videamur; sed ad severitatem potius, & ad quaedam studia graviora atque Majora. Cic. offic. lib. 1.  tells us, that we are not Born for sport and jesting. And it's a Verse not more common than true.  
Non patitur ludum, fama, fides, oculus.  
But what shall we say of some who jest at Sin, and when they hear or see 
Sensus est Simplicissimus, Stultos Sermone ornare delictum & offensum. Mercer.  notorious Debaucheries, laugh and jest at them, Solomon gives them a Brand of Infamy, Prov. 14. 9 Fools make a mock at Sin. And those especially are to be reproved, who vent their frothy Fancies in a Pulpit, having no reverend Thoughts of the dreadful Presence of God; to them I may apply those say. Qui ludunt in Cathedra, lugebunt in Gehenna. Non est tutum ludere cum sacris.  
Third, Our Affections will be set right. 
3. Our Affections must be set in Order.  We are apt to misplace our Love, Loving where we should Hate, and Hating where we should Love. Our Joy, Hope, Fear, etc. are out of Order, and placed upon wrong Objects. It's almost as difficult, to hold the Wind in ones Fist, or to turn the Tide, as to bond the Affections. To Conquer an inordinate 
Te vince, & mundus tibi victus est. Prov. 25. 28.  Affection, is a great Victory. But for a Man to have no Rule over his own Spirit, is (as Solomon saith) Like a City that is broken down, and without Walls. A Man that hath no Government over his Passions, exposeth himself in all Companies, to variety of Mischiefs. He resembles Samson, who was amidst the Philistines, after his Locks were Shave. Affections, we may compare to Fire and Water, which are good Servants, but bad Masters. Fire, we say is good upon the Hearth, but mischievous in the Thatch. If Water Keeps within its Banks, we are Secure; but when it breaks through, and makes an inundation, it may Drown a whole Country. For Instance, in the Affections of Love, Joy, and Anger; to use these with Moderation, may be useful: A Stoical Apathy is hurtful, and when Passions are immoderate, than they become exceeding Prejudicial. To Mourn for the loss of a dear Relation, argueth a Sympathising tender Heart; but to Mourn as without Hope, is not beseeming a Christian, and to Mourn so, as to become the Elegy, and the Hearse, to be thus immoderate in our Sorrow, becomes Sinful. When Reason rules a Man, he is his own Master; but when Passion rules him, he is his own Slave. Wherefore the best (as I suppose) of Heathen 
| Curcendum est ut appetiture rationi obedientem praebeamus. Cic. 1. lib. Off.  Orators adviseth, | That we make our Appetite obedient unto Reason. To be like Hercules Furens, or like the Lunatic in the Gospel, rending and tearing himself, or like a Door plucked off the Hinges. So is a Man, who cannot Govern himself, and hath no command of his Passions. Fortior est qui se, quam qui fortissima 
Magnus est Dominus, qui sibi imperat.  vincit— Maenia.  
Wherefore, as when a River breaks all Banks and Bounds, Men cut a Passage elsewhere to turn the Stream; so let the Stream of our Affections be turned, and then all will be well; And to this the Apostle exhorteth, Coll. 3. 2. Set your affections on things above, and not on things on the Earth. To turn the Fear of Man, into the Fear of God, to turn Worldly into Heavenly Joy, Carnal Love, into Spiritual Love, Earthly Desires, into Heavenly; to cease from rash Anger against our Brethren, and to be Angry against Sin. O! What a Blessed Alteration is this, and a change every way for the better!  
Fourth, Our Actions, and our whole 
4. Our Actions must be set in Order.  Conversation must be rightly Ordered. What are all fair Speeches, unless Actions keep pace with them? To speak, and to do. To name the Name of Christ, and to 
Non habitu Sapientiam, sed ment praeferimus; non eloquimur magna, sed vivimus. Minuc. Fel.  departed from Iniquity; to Hear and Practise; herein consists the Vitals of Religion. Therefore the Profession, and Conversation ought to go together in a Mutual Equipage. It's a good Advice, Speak that I may see thee, for Words 
Loquere ut te videam; dicta enim factis deficientibus erubescunt.  without Deed's cause Shame. When we have been put into a Furnace, we should come forth as Gold. When we have been emptied from Vessel to Vessel, our old Scent should be took away. Our Conversation should be Holy: We 
1 Pet. 1. 15. Eph. 5. 15.  should walk Circumspectly. Do we profess Submission, and Resignation of all that's dearest, and nearest unto God. If so, the Holiness of our Lives will Testify the Truth of our Profession. When we meet with straits and difficulties, and hard measure, from unreasonable Men; we dare not take irregular Courses; we dare not practise any excentrique Motions. The Primitive Christians in Tertullia's time, professed, Oramus, non pugnamus, q. d. We Entreat, we 
Volens locum mihi commissum non deseram, coactus repugnare non novi, Arma enim nostra praeces sunt & lachrymae. Amb. Hom. de Basil. tradend.  Fight not. Ambrose in his time, mentions an excellent Professor, that said, Willingly I will not desert my Place wherewith I am Entrusted; being compelled, I know not how to resist; for our Weapons are Prayers and Tears. The same good Spirit of God guide all Suffering Christians, that they may Suffer as Christians, by choosing Affliction rather than Sin; and not Suffer as Evil doers, by resisting Authority, or acting beyond their Callings, in any indirect irregular Motion. Unbelievers (in their Distress) 
Patienter expectemus ultionis diem, nec ad vindictam doloris nostri querulae & invidiosa festinatione properemus. Cyp. de Bono patiented.  betake themselves unto indirect, and unlawful Means; and they pay dear for taking of wrong Courses. But a True Believer repairs to God for Counsel. God is his Riches, Refuge, and hiding Place: He dares not presume to take God's Office out of his Hand, by pursuing a personal Revenge; but he leaves Revenge unto God. In a Word, the whole Conversation of a Christian, is so Ordered, according to the Rule of the Word of God, as he will not recede from it; but Order his Life accordingly. And 
Gal. 6. 16.  as many as Walk according to this Rule, Peace be to them, and Mercy, and upon the Israel of God.   

CHAP. X.  
Containing a Fourth Reason, concerning the sad and mischievous Consequences of Striving, Struggling, and Repining against God.  
A Fourth and last Reason shall be Causa Reason 4 
from the Mischiefs of striving against God.  a contrario, drawn from the Mischiefs of striving against God, and not relying and depending upon him; this will appear more Evidently, by these following Convictions.  
First, Repining, Discontent, and 
1. Murmuring provokes God to bring those Evils upon us, which we Fear.  Murmuring, Justly provoke God to bring those Evils upon us, which we Fear, with greater strength, and renewed violence. None ever Opposed God, and Prospered. Children, by Struggling, have more Lashes inflicted on them. What gained the Israelites by Murmuring, but dreadful Judgements, one upon the Neck of another? They boasted of their Onions, and Garlic, and fleshpots in Egypt, and Murmured for want of Food in the Wilderness; God sent them Manna and Quails; It was sweet Meat, but there was sour Sauce added to it; For, While the Meat was in their  
Mouths, the Wrath of God came upon them, and Slew the Fattest of them, and smote down the chosen Men of Israel, Psal. 78. 30, 31. And what was the Ground of 
Intellectui fides aditum aperit, infidelitas claudit. Aug. Ep. 3.  all, but unbelief, ver. 32. For all this, they Sinned still, and Believed not for his wondrous Works. And what Judgements successively befell them, is set down, ver. 44, 45, 46, 47, 48, etc. And however, Men may Murmur and Repine, they are never the nearer; for God's Will shall stand, when all is done. Men hurt themselves, but do not in the least help themselves by Murmuring.  
Second, By Murmuring, Discontent, 
2. By Murmuring, Men become their own Tormentors.  and Non-submission, Men become their own Tormentors, and Executioners. When a Burden, I say, is imposed upon thee, and thou Frettest, and Fumest, and Disquietest thyself; thou makest thy Burden heavier, and thyself more unfit to bear it. Patience and Cheerfulness facilitate a Burden, whereas impatience adds more Load thereunto. | Cyprian, that excellent Martyr tells us, 
Omnia omnino quae parientia operibus suis aedificat ad gloriam, impatientia destruit ad runiam. Cypr. de Bono Patientiae.  That what Patience Builds up, Impatience Destroys. Jonah added to his Affliction, by Fretting for the Loss of his Gourd.  
Thirdly and Lastly, Hereby (when 
3. Murmurers call Gods Attributes into Question.  we give way to unbelieving, discontented Thoughts) we call the Attributes of God in Question; we Question the Power of God, as the Murmuring Israelites did, Psal. 78. 19 They spoke against God: they said, can God Furnish a Table in the Wilderness? We Question the Truth, Goodness, and Faithfulness of God; We Traduce Divine Providence by Unbelief, and Murmuring. This is that grand Damning Sin (though there's no Sin, but deserves Damnation) mentioned in the Gospel, John 8. 24. If ye Believe not that I am He, ye shall Die in your Sins.  
For this Sin of Unbelief, the Lord, 
2 Kin. 7. 19  on whose Hand the King leaned, was Trod to Death in a Crowd. For this Sin, Zachary was struck with Dumbness. 
Luc. 1. 20.  This Sin excluded out of the Temporal Canaan, the unbelieving Jews. And unbelievers 
Heb. 3. 19  are excluded out of the Eternal Canaan; For the unbelieving, are Ranked in the Beadroll of those abominable Sinners, which shall have their 
Rev. 21. 8.  part, in the Lake that Burneth with Fire and Brimstone, which is the Second Death.   

CHAP. XI.  
Containing a Resolution of particular Cases.  
IN the next place, I come to lay down 
3. Head containing a Resolution of particular Cases. Case 1. concerning the Prosperity of Wicke● Men.  some particular Cases, and return Answers accordingly.  
The First Case is concerning the Prosperity of Wicked Men, and the great Confluence of outward things, which they enjoy. This Stumbled David, Psal. 73. 2, 3, 4, 5. and ver. 12. He prefixeth a Note of Observation. Behold, these are the ungodly that Prosper in the World, they Increase in Riches. But observe what Course David took for Satisfaction, ver. 16. 17. When I thought to know this, it was too Painful for me, until ● went into the Sanctuary, than understood I their End. And what was their End, the 18. ver. Specifies, Surely thou didst set them in slippery Places, thou castest them down into Destruction. Who of any Understanding will envy the Rise and Promotions of Wicked Men, when he hears of their miserable Downfall? The higher Wicked Men are, they are more in Danger of swift and utter Destruction. Sheep, put into the best Pastures, come soon to the Shambles. How 
Quo altius extolluntur, eo periculofiori loco constituuntur, ut citius corruant. Mollerus.  many Wicked Men are Fatted to the Day of Destruction! What will Riches avail 
Zeph 1. 18.  in the Day of God's Wrath? Neither their Silver, nor their Gold, shall be able to Deliver them in the Day of the Lord's Anger. The Prosperity of the Wicked Stumbled, Jeremy, c. 12. 1, 2. Righteous art thou, O Lord, when I plead with Thee: Yet let me talk with Thee of thy Judgements; Wherefore doth the way of the Wicked Prosper? Wherefore are all they Happy, that Deal very Treacherously? Thou 
Quicquid nobis temporaliter mundus arridet, magis est periculum quam ornamentum. Aug. Serm. 53.  hast Planted them; yea, they have taken Root, etc. But observe, how the Spirit of the Prophet is raised to Pray against them, ver. 3. Pull them out like Sheep for Slaughter, and prepare them for the Day of Slaughter.  
For a more particular Answer to the Case propounded, we are to lay down these Four ensuing Considerations.  
First, Riches, Profits, Pleasures, Promotions, 
1. Riches are not distinguishing Signs.  and Honours, and what else are the World's Darlings; when the Quintessence is extracted out of them all, when they are at the best, they are neither Divisive, nor Constitutive, i. e. They neither distinguish a good Man from a bad; neither do they Constitute any Man Good, and Happy to Eternity. Some good Men are Rich, as Abraham, Isaac, Jacob, David, and others, who were both Rich in Grace, and Rich in Gold and Silver.  
Some good Men are Noble, as Theophilus, 
Genere nobilis, Sanctitate nobili or. Hieron. de Paula.  to whom Saint Luke Dedicates his Epistle. The Apostle saith, 1 Cor. 1. 26. Not many Noble are called: He saith, Not many; he doth not say, Not any. For some are both Ennobled by 
Nobilitate g●nerosus es & Parents tuos laudas, omnes tam●n pari sorte nascimur, sola virtute distinguimur. Minuc. Fel.  the New-Birth, and by a Noble Extraction from their Parents; but Virtue is the best Character. But for the most part it comes to pass, that good Men are Poor, Ignoble, and Contemptible, in the Eyes of the World; and Vile, Profane Men, are Rich and Great, and bluster in the World, like those proud swelling Giants, who made Men to Fall; therefore, they have their Name in the 
| 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a verbo n●phal qu●d significat cadere, v●l quia avero Dei cultu decederam; Vel quod more Gigantum Deum Deique filios proterve ●ppugnarent. Piscat.  Original. Nimrod, Esau, Haman, Herod, the Rich Glutton, were Great and Rich in the World; but we Read not of one Dram of Grace, in any one of them. We may not conclude, because they have outward Happiness, which this World gives, therefore they shall be Happy to Eternity. Neither may we conclude, because others are Poor, set at Naught, and Trampled on, in this World; therefore, they shall be hereafter Miserable. Solomon determines the Case, Eccles. 9 1. No Man knoweth either Love or Hatred by all that is before them. The Parable of the Rich Man and Lazarus, showeth a great Difference in their Worldly Estate. One was 
Inop●, cui nemo o●em fert.  Clothed in Purple, the other, a Beggar full of Sores, Luke 16. 19, 20. One Received his Good things, It's said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. such things as he Esteemed so, even the Pomp and Bravery of the World: these things the Rich Man Enjoyed, and he Fared deliciously every Day: But the other, even Lazarus Received 
Seize Exhilarabat quotidie Splendide. Bez.  Evil things, i. e. Poverty, Sores, Nakedness, Contempt, Ignominy, and Variety of Afflictions. But there's a vaster Difference in their Eternal Estate, ver. 25. Lazarus was Comforted, and the Rich Man Tormented.  
Second, Consider further, the Wicked 
2. Wicked Rich Men have their Portion in this Life. Turcicum Imperium, quantum quantum est, nihil est, nisi panis mica, quam dives pater familias projicit canibus. Luther in Gen. 2.  Rich Men of the World, have their Portion in this Life. Seeing they place their Happiness in Earthly things, and make the World their God, that's all the Happiness, which they shall have: David prayed to Be delivered from Men of the World, which have their Portion in this Life. 
* Psal. 17. 14. Ne magni pendamus terrenam faelicitatem, quae malis etia● plerunque conceditur. Aug. de Civ. Dei lib. 2. C. 23.  Their Portion is soon wasted; Their Honours sometimes are laid in the Dust, and they survive to See their own Degradations and Infamy; as Histories Record variety of Examples. However, Death Levels the Noble Man with the Peasant. And if you ask what becomes of Riches, you may as well ask, What becomes of Eagles flying in the Air? It's as easy to stay the Flight of so many swift Birds, as the Flight of Riches: They are Winged Creatures; so Solomon tells us, Prov. 23. 5. Wilt thou set thine Eyes upon that which is not? For Riches certainly make themselves Wings, they Fly away as an Eagle 
Quod miraris pompa est, ostenduntur istoe res non possidentur, & dum placent, transeunt. Sen. Epist. 110.  towards Heaven. Seneca hath a notable Passage; That (saith he) which thou admirest, is but Pomp, these things are showed, not possessed, and whilst they please, they pass away. However, Wicked Men abuse 
Nulla res longa est omnisque felicitas saeculi, dum tenetur, amittitur. Hieron. vid Sleydans Hist.  their Riches to Luxury, and Riotousness, and abuse their Greatness to Trample on others; yet it's altogether unlawful to rob or spoil any, because they are Wicked. The Frantic Practices committed at Munster, by John of Leyden, and his Complices are Abominable in the Sight of God, and all Good Men. It's a received Maxim, acknowledged for Truth amongst Orthodox Divines, viz. Deminium temporale non fundatur in gratiâ. Another is suitable to it, Gratiâ destituti Dominio non excidunt temporali. What Charge God gives for the Posterity of Esau (though he was a Man hated of God for his Profaneness) you may see, Deut. 2. 5. Meddle not with them, for I will not give you of their Land, no not so much as a Foot-breadth; because I have given Mount Seir unto Esau for a Possession. Now then, if the Riches, Honours, and Pleasures of this present World, be all the Heaven, which ungodly Men look after; there's not the least cause of Envying of them. The meanest Beggar that hath Interest in Christ, would not change Conditions with such vile Persons, as Antiochus, Nimrod, and such like. Sanctified Poverty is infinitely to be preferred before unsanctified Riches. Afflicted Godliness, is better than Prosperous Wickedness.  
Third, Put all the Greatness, Honours, 
3. Riches are but the Blessings of the Lefthand.  and Riches of ungodly Men together, in their highest Grandeur and Accomplishments, that the World can give them; yet they are but the Blessings of the Left Hand, such as Wicked Men may have, and yet be Miserable to all Eternity. They are not Blest to them; they have not Christ with them. Oft-times they are got by Fraud, Robbery, and Oppression; by Grinding the Faces of the Poor, by raising a Foundation to Build upon others Ruins. Sometimes they decay Miserably, and are Consumed, they know not how, as Job mentions, c. 20. 26. A Fire not Blown, shall Consume him, (i. e.) he shall be Consumed insensibly, and secretly. 
| Etsi ab hominibus non injiciantur in eum manus, divino judicio Consumetur. Merc.  Otherwise, they are snatched away Suddenly: So was the Rich Man (when he was Plotting, and Projecting how to dispose of his Riches) took away Suddenly, Luk. 12. 20. And when 
Non hoc levamen denique aerumnis datum est, videre Saltem & nosse quo pereant mal●. Sen in Agamemnon.  Death Surpriseth a Man, than all his Thoughts vanish; all his Contrivances, and Designs come to nothing. There are two dreadful Curses against Oppressors, and Extortioners: One is, Jer. 17. 11. As the Partridge sitteth on Eggs, and Hatcheth them not; so he that getteth Riches, and not by Right, shall leave them in the midst of his Days, and at his End, shall be a Fool. The other Curse is, Hab. 2. 9 woe to him that Coveteth an Evil Covetousness to his House, that he may set his Nest on High, that he may be Delivered from the Power of Evil: And Read, ver. 11. For the Stone shall Cry out of the Wall, and the Beam of the Timber shall Answer it.  
Fourthly, Wicked Men have a dreadful 
4. Wicked Men have an Account to make for the abuse of their Riches.  Account to make, for the abuse of their Riches, and outward Prosperity. Their Rioting, Luxury, Drunkenness, and Gluttony, will bring black Bills of Indictment against them, at the impartial Tribunal of Christ. Imprimis, So much precious Time, and great Sums of Money, Squandered away in Drinking, Healthing, Carousing, ofttimes Perverting the Order of Nature, by turning Day into Night, and Night into Day. Item, So great a Patrimony spent in Gaming, and all sorts of Voluptuousness. Item, Great Revenues spent upon Harlots, etc. When the general Audit comes, How Dreadful will the Condition be of great ungodly Persons? He that could Ride many Miles in his own Land; and he that on Earth, possessed Thousands of Gold and Silver, cannot for one Moment, Bribe Satan, nor abate the Flames of Hell. He that Persecuted others, and made them to Fly before him, would be glad himself to Fly into a Hole, and wish that the Mountains, and Rocks would be so favourable, as to hid him from the Wrath of the Lamb. Let the Living, and O! That the Living would lay to Heart, the Sacred Irony of the Wise Man, Eccles. 11. 9 Rejoice Young Man, in thy Youth, and Walk in the Ways of thy Heart, and in the Sight of thine Eyes, 
| Qui voluptatibus indulget & Genio, cogitet sibi reddendam esse rationem coram Deo de omnibus tum dictis tum factis suis. Drus.  but know thou, that for all these things, God will bring thee into Judgement. This, But, Stands like the Angel in the way with a drawn Sword, 
Jer. 20. 4.  to Divert the presumptuous Career of Balaam. This But, if well Considered, would make a Sinner like Pashur, when his Name was changed into Magormissabib, make himself a Terror to himself. 
Dan. 5. 6.  This, But, is like that F●and-Writing that Loosened the Joints of Belshazar, amidst his Cups, and made His Knees Smite one against another. The Day of Judgement will set all Right, and then will be Pronounced an impartial Sentence; then all false Judgements will be revoked. Saint 
Veniet, veniet Dies, quando male judicata rejudicabit Deus. Bern.  Bernard saith, The Day will come when God will Judge over again, all those things that are Judged amiss. Upon all these Considerations, there's no cause of Envying the Prosperity of great ungodly Men.  
I Proceed now to a Second Case, Concerning the Adversity, 
Case 2. Concerning the Adversity of the Godly.  and manifold Afflictions, and Sufferings of Godly Men; such as 
Infelicitatis est, adversa nescire: miserum te judico, quod non fuisti miser. Hieron. M.  truly Fear God, are made a prey to Wicked Men, even the very Butt, whereat they Schoot their keenest Shafts of Malice and Hatred. The best of Men, oftentimes Drinks deep of the Cup of Affliction. 
Psal. 34. 19 Acts 14. 22. 2 Tim. 3. 12. John 16. 33.  Many are the Afflictions of the Righteous. They enter into Heaven, Through many Tribulations: All that will live Godly in Christ Jesus must Suffer Persecution.  
Christ hath foretold that his Children, should in the World meet with Tribulations, The Title of Psalm 22. is, Aijeleth Shahar (i e.) The Hind of the Morning Hunted, and Pursued. That Psalm, is a Prophecy of Christ's Sufferings, and upon a serious Comparing of it, with Mat. 27. we shall find this Chapter to be a perfect Commentary upon that Psalm.  
But if we ask, How comes it to pass, Quest. that the Righteous, and Holy Servants of God, Suffer such hard things, and meet with such great Sufferings in this World? I shall lay down an Answer in these ensuing Particulars. Answ. 1 
The Godly have not their Portion in this Life. Mich. 2. 7. 1 Pet. 5. 4. 1 Pet. 1. 4.   
First, The Godly have a Portion prepared for them in a better Life. Here is not their Portion; here is not their Riches; Here is not their Rest. They have a brave Reversion, i. e. the Kingdom of Heaven: That's Christ's Purchase, and the Saints Inheritance: This is a Crown of Glory, that Fadeth not away: This is an Inheritance Incorruptible and Undefiled, and that Fadeth not away, Reserved in Heaven, for all true Believers. When Anaxagoras was asked, Hast thou 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  no Care of thy Country? Yes (saith he) I have a great Care of my Country, and he Stretched out his Hand towards Heaven, implying that Heaven was his Country. The Godly have, as it were an Hell here in this World, by reason of Persecution, Ignominy, Disgrace, and the Hearing, and Seeing the Abominations of Wicked Men: The Wicked have, as it were an Heaven in this World; (for so they Esteem their Bravery, and Jollity.) They are Described in their Characters, Plal. 73. 5, 6, 7. They are not in Trouble as other Men: neither are they Plagued like other Men. Therefore, Pride compasseth them about, as a Chain: Violence covereth them as a Garment. Their Eyes stand out with Fatness: 
| Stultae corum cogitationes nullis finibus possunt claudi aut coreceri. Quo enim plura affluant, eo Majora appetunt subinde. Cupiditates hominum sunt insatiabiles. Mollenus.  they have more than Heart can wish. Now who of Understanding, would Envy such Men their Portion, which they Possess for a few days, and afterwards become Miserable unto all Eternity? A good Man said well (if it be well Interpreted) Give me Heaven's Misery (i. e. Afflictions, Troubles, and Sufferings, which meet us in our Way to Heaven) And take thou Hell's Happiness; i. e. the Pleasures, Profits, and Riches of this World; which is all the Heaven that Wicked Men shall have. Better to go with Lazarus full of Sores to Heaven, than with the Rich Glutton in all his Mirth and Jollity to Hell. The Contemplation of Heaven, and Meditation of the Glory that shall be Revealed, will Sweeten the most bitter Pill of Affliction.  
Second, Whatsoever Afflictions God's 
2. The Afflictions of God's People are Sanctified.  People Suffer, they are Sanctified unto them, by God's gracious Hand, and turned unto their greater Good, as is evident from Rom. 8. 28. There's no Exception. All things; Be they Losses, Persecutions, Imprisonments, Exiles, even the greatest Mischief that Men and Devils can contrive against God's Children; Yet all Shall work together 
| Non dicit quod non accedat quicquam periculi, caeterum ad bonum cooperetur: hoc est quod ipsis periculis utatur ad bonorum insidias, & calamitates sustinentium probationem. Occumen.  for Good to them. By Afflictions God's Children are defecated, by being emptied from Vessel to Vessel, they are Rinsed and Cleansed; by being cast into the Furnace, their Dross is took away. He that ran a Sword into his Enemy, with an intention to Kill him, let out his Imposthume, and so against his will, saved his Life. So wicked and violent Adversaries, may, against their will, do good to the Children of God: They may put them more and more upon searching their own Hearts, and upon more circumspect Walking. Carthage Emulating Rome, and Rome Emulating Carthage, both of them became mutually more Industrious; likewise, more Watchful, and more Valorous. But sure I am, that God so Order the Sufferings of his People, as to make them gainers thereby. Although their Enemies intent nothing but Ruin, and Destruction to them, yet God brings much Good out of the Evil Designs of the vilest, 
Periissem nisi periissem. Themistocles.  inveterate Enemies; so that Experimentally, a Suffering Servant of God, can say, I had Perished, unless I had Perished.  
Third, The Afflictions, and greatest 
3. The Saints Afflictions are but Momentary.  Sufferings, are but Momentary; for at the longest, they last but while they Live in this vale of Tears, in this present World; but the Mercies reserved for them, last to all Eternity.  
There are grand Encouragements from Three choice Scriptures; one is, Isa. 54. 7, 8. For a small Moment, have I forsaken thee; but with great Mercies will I gather thee. In a little Wrath I hide my Face from thee, for a Moment; but with everlasting kindness will I have Mercy on thee, saith the Lord thy Redeemer. The other 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Puto hoc ipsum esse quod Latini verbo Reor signisicant, unde ratum dicitur quod certum ac firmum censeri debet; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vertimus pro c●gitare, reputare colligere, imputare. Beza.  Scripture is, Rom. 8. 18. For I reckon that the Sufferings of this present time, is not worthy to be compared with the Glory which shall be revealed in us. A Third Scripture is, 2 Cor. 4. 17. For our light Affliction, which is but for a Moment, worketh for us, a far more exceeding, and Eternal weight of Glory. That Christian, who lives upon these Scriptures, and makes particular Application of them to his own Soul; he needs not fear the most boisterous Storms and Tempests; 
Act. 27. 1●. Ejus est timere mortem, qui ad Christum nolit ire Cypr.  no, not that Tempestuous Wind called Euroclydon. He that hath Interest in Christ, and is assured of God's Love, need not be afraid of Fiery Serpents, Sons of Anak, and Beasts of Ephesus; for there is more for him, than can be against him, Rom. 8. 31. What shall we say then to these things? If God be for us, who can be against us? Caesar comforted the Boat-man with this saying, Be of good 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Comfort, Thou carriest Caesar: Thus in a Storm, he cheered up the Boat-man; but how much greater ground of Encouragement is it in Afflictions, to have Christ's Presence, and the Consolations of his Spirit; these will hold up the Head above Water, and keep thee from Drowning, amidst all the Tossing of Waves, one following upon the Neck of another; even than will the Believer be safe, and secure from Danger.  
A Third, and last Case, I shall mention, 
3. Case, How to behave one's self in Afflictions.  is, How should the Children of God behave themselves, as to the Wickeds Prosperity, and as to their own Adversity?  
For Answer, I shall lay down Tw● Answ. Negatives. (1.) That those that fear God, ought not to Envy the vilest of Men. (2.) They ought not to act any Personal Revenge against them. After I have proved these Negatives, I shall produce, and prove several Affirmatives, as so many Remembrances, and Frontlet's, which ought to be set before the Eyes of all good Men.  
First, For the Negatives, The First 
1. Propos. We ought not to envy Wicked Men. Mat. 27. 18. Act. 7. 9 Act. 13. 45. Gal. 5. 21. Prov. 27. 4.  Proposition is, That Good Men in their greatest Sufferings, ought not to Envy Wicked Men: Envy is frequently Forbidden in the Word of God; particularly, Psal. 37. 1. Prov. 23. 17. Envy caused the Jews to Crucify Christ. Envy moved the Patriarches to sell Joseph into Egypt. Envy caused the unbelieving Jews to contradict Saint Paul's Doctrine. Envy is one of the Deeds of the Flesh, It Slayeth the silly one; it's the cause of Confusion; who is able to stand before it? And therefore, its 
Ipse Hercules, qui omni gener● monstrorum terras liberavit, non prius invidum debellare v●luit quam e●rebus humanis exemptum esset. Bawd Orat.  unbeseeming any Christian to Envy the Greatness, and Riches of the worst of Men. That old Mnason, and Eminent Servant of Christ, Mr. Dod, wished thus, I would (saith he) I were the worst Minister in England; not meaning that he himself would be worse than he was; but that all Ministers were better than he. Saint Augustine saith, 
Tolle invidiam & quod meum est habes. Tolle invidiam & quod tuum est ego h●beo. August. in Psal. 136.  Take away Envy, and what is mine you have; and take away Envy, and what is yours I have. Luther saith, That Envious Men Feed upon the Dung of other Men.  
They are like Flies that love to fasten upon Sores. Erasmus tells of one, who Collected all the lame defective Verses in Homer, and passed over all those that were Excellent. Parisiensis a learned Author, and one of the most Ingenuity (that I know of) amongst his Party, brings in Gregory saying, That all the Poison in the old Serpent, is in the Sin of Envy, as if it had Emptied itself of its Poison, and Vomited itself in this Sin. Envy by some is called Serra animae, a Saw to Cut the Heartstrings Asunder. Envy caused the first Division, and Breach that ever was in the World; and that was between Cain and Abel; and wherefore was Cain so Envions against Abel, as to Slay him? The Apostle gives the Reason, 1 Joh. 3. 12. Because his own Works were Evil, and his Brothers Good. Let all Christians therefore be persuaded to lay aside all Envies: Why should any Envy any Man Tormented with the Gout, although he wear a Golden Slipper? Why should a Man Envy a Murderer, therer, upon the Gallows, because he is Clothed with Tissue, and Hanged in a Silken Halter? I have read a Story of a Soldier, who upon his March left his Colours, and Robbed a Vineyard; whereupon he was Condemned to Die, and as he was going to Execution, he fell to Eating a bunch of Grapes; whereupon saith one of his fellow-soldiers, Dost not thou take Notice whither thou art going; and wilt thou now be Eating of Grapes? O, saith the Condemned Person, My Friend, Envy me not these Grapes, for they Cost me Dear! There's no cause of Envying Wicked Men their Pleasures, which are but Bitter-sweets. 
2. Propos. That Good Men ought not to act any personal revenge.   
A Second Proposition is, That Good Men ought not to act any Personal Revenge against those Wicked Men, who are their bitter Enemies, and such as are Inveterate and Implacable. None may presume to Rob God of his Prerogative, nor wring the Sword of Justice out of his Hand. God hath said, Vengeance is mine, I will Repay, saith the Lord, Rom. 12. 19 A place took out of Deut. 32. 35. It was the high Commendation 
Nihil ob●ivisci solebat praeter injurias.  of Julius Caesar, That he was wont to forget nothing but Injuries. When a Philosopher was railed at, by a prating malicious Fellow, he caused his Servant to Light him Home, with a Candle and a Lantern. Remarkable is the Story of Doctor Cranmer Archbishop of Canterbury, in forgiving Injuries, even to Admiration of all; insomuch, as it became a Proverb. Do Bishop Cranmer an ill Turn, and you shall have him your Friend ever after. Christian's should show a generous Spirit in passing by Injuries, and recompensing Evil with Good. This is their Honour (as Solomon saith) For a Man to cease from Strife, Prov. 20. 3. And it's a Character of Discretion and Glory, both To defer Anger, and to pass over a Transgression, Prov. 19 11. To render Good for Good, that's a Common Civility, even amongst Heathens themselves: to render Evil for Good is Diabolical: But to render Good for Evil, is well becoming a Christian. And by forgiving our Enemies, and doing Good to them, that do Evil to us, we Imitate the Example of Christ; Who when 
1 Pet. 2. ●●.  he was Reviled, Reviled not again; when he Suffered, he Threatened not. Christ Prayed for his Enemies, and so did Stephen; And so ought we to do. By Meekness, and Patience in Suffering, and by passing an Act of Oblivion for Injuries, we Heap Coals of Fire on the Heads of our Enemies, and we shall melt, and mollify them. For (as Bucer observes) He being ashamed by thy Kindness, will descend into 
Ille beneficentiâ pudefactus in sese descendet, ●um enim ignis, quem ejus Conscient● accendisti, exuret in eo quicquid est erga te. Bucer.  his own Heart; and then the Fire which thou hast Lightened in his Conscience, will burn up all Malice against Thee, and Thou shalt Save him. Yet notwithstanding, a Christian ought to Study to forgive, and forget Injuries; hereby he is not prohibited any Appeal to Good and wholesome Laws; for Justice, when necessity and equity Compel thereunto; 
Rom. 13. 4. Rom. 13. 3.  For the Magistrate beareth not the Sword in vain. And Rulers are not a Terror to Good Works, but unto Evil. However, let all Christians follow the things that make for Peace, and evidence their patiented, and meek Spirits, by overcoming the Evil of Anger, with the Goodness of Meekness, the Evil of Pride, with the Goodness of Humility, the Badness of Revenge, with the Goodness of Forbearance, having before their Eyes, the Charge of the Apostle, Eph. 4. 32. And be ye kind one to another, tender Hearted, forgiving one another, as God for Christ's Sake hath forgiven you.  
Thus I have showed (Negatively) that Christians ought to avoid Envy and Revenge; now it remains, that I should, Affirmatively, set down some particular Duties, which ought to be reduced unto point of Practice, by the Suffering, Afflicted Servants of God.  
The First Duty is, to acknowledge 
Duty 1. To acknowledge the righteous deal of God.  the Righteous Deal of God in every thing; so did the Church, Lam. 1. 18. The Lord is Righteous, for I have Rebelled against his Commandments. And Micah. 7. 9 I will bear the Indignation of the Lord; because I have Sinned against him. It's a great Fault in many, when they have suffered Wrong, to be over curiously, and restlessly Inquisitive, after second Causes; and when they have found them out, to be Evil Instruments, do trouble themselves with angry querulous Language, and Repine against them. By this means, a Christian adds Oil to the Flame, and increaseth his Vexations and Troubles. Whereas, if a Christian could look at the Hand of God, and acknowledge his Proceed to be Just, and Righteous altogether; How composedly, and quietly, should he bear up under Sufferings? Salvian hath an Excellent 
Quis est causationis locus? Quam liber aspera & adversa patiamur, minor a patimur quam meremur. Quod querimur, quod dure nobiscum agat Deus? Multo nos cum Deo durius agimus, Exacerbamus quippe Deum impuritatibus nostris, & ad puniendos nos tra●imus invitum. Salu.  saying, What Cause is there of Complaining? Although we Suffer sharp and bitter things; yet we Suffer less than we deserve. Why do we complain that God Deals hardly with us? We Deal much more hardly with Him, because we provoke Him by our Impurities, and draw Him unwillingly to Punish us. David looked at the Hand of God, when Shimei reviled him; and so did Job, upon the Report of his great Losses: So must we under Afflictions look at the first Cause, and acknowledge God's Righteous Deal, and look unto the Meritorious Cause, and acknowledge that the Evil of our Do, which we have Committed, have justly procured the Evil of Punishment which we Suffer. Let's then cease from Murmuring, and resolve the Effect into the Cause, i. e. The Evil of Punishment which we Suffer, deservedly befalls us, for the Evil of Sin which we have Committed.  
A Second Duty is, to Endeavour to 
Duty 2. To get a submissive Spirit.  get a submissive, quiet, yielding Frame of Spirit; so did David, Psal. 39 9 I was Dumb, I opened not my Mouth, because Thou didst it. The Wicked were a Sword to David, but he looked at that Sword, as overruled, and Ordered by the Hand of God. This submissive Behaviour 
Psal. 17. 13. Lam. 3. 29.  is, a Putting our Mouths in the Dust, and a Keeping of Silence, when we are chastened by God, as Job was, c. 38. v. 2. Who is this that darkneth Counsel, by words without Knowledge? We should Answer with him, c. 40. v. 5. Once have I Spoken, but I will not Answer; yea twice, but I will Proceed no further. Job's Heart was Wrought over into a submissive Frame; and therefore, he elsewhere Professeth, as c. 42. 6. I abhor myself, and Repent in Dust and Ashes. Let's then Acquiesce, and rest Satisfied with God's Dispensations, and learn to Kiss the Rod that beats us: Where we are bid to Kiss the Son, lest he be Angry, Psal. 2. 12. The Seventy render the Words, Kiss 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Versio 70.  Discipline or Correction. Do not say I must Submit, for that's not enough (for God will make thee bend, or else break thee to Pieces) but say, I will Submit to a Wise God, whose Works are perfect, and all his Ways are Just, and Righteous altogether. 
Duty 3. to practise the divine Art of contentment.   
A Third Duty is, to Study, to Practise the Divine Art of Contentment. It's a 
| 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Mystery to learn; And it's a Jewel of great Value, to him that is the Possessor of it. The Apostle got an habit of Contentment, by the Exercise of many Acts, Phil. 4. 11, 12. I have Learned in whatsoever State I am, therewith to be Content. I know how to be Abased, and I know how to Abound, every where, and in all 
Nunquam ergo fuit p●●per. P●●per enim, qui multa ●●p●t: 〈◊〉 ●um qui plurimis de●t●●●tur, se● qui pluribus inhi●● p●●pere● censeas, Divitem vero qui su● sort contentus est. Lud. de Dieu.  things; I am Instructed, both to be Full, and to be Hungry, both to Abound, and to suffer Need. This Contentment 
Praeclara est aequabilit●s in omni vitâ & idem se●per v●lt●s, eademq●e frons. Cic▪ o●●. ●. 1.  is a gracious Frame of Spirit, whereby a Christian takes 
Vir bonus est semper idem, & in omni ●ctu par sibi. Se●.  Complacency in God's Dispensations, in every Condition. Antisthenes' desired of the Gods A great Boon, and that was to give him the Spirit of Socrates, and that was a composed, and contented Spirit, One, and the same in all Conditions. It is said of Cato, that no Man saw him to be Changed, though he Lived in a time, when there were many Changes. It's Observable, that when David Penned Psalm 57 he was in Adversity, he fled from Saul in the Cave; and the Title of that Psalm is, Al-taschith, Destroy not; Yet in his Adversity, he had resolved upon a fixed contented Spirit, ver. 7. My Heart is Fixed O God, my Heart is Fixed. And when he was in Prosperity, he holds on the same Resolution, Psal. 108. 1. O God, my Heart is Fixed, I will Sing, and give Praise even with my Glory. His tongue (which was hereby meant his Glory) should be the Trumpeter of the Creator's praise. Now a contented mind can bear losses better than other men. When God is pleased to bring down a man's condition, if then he bring the heart down, all's well. To bring thy mind to thy condition, and to look upon that Dimensum, or allowance given thee by God as sufficient, and to be thankful for it, this argueth a contented mind. Heathens highly extol a contented mind. 
| Satis divitiarum erat, nihil amplius velle. Quintil. Declam.  One saith, It's riches enough to desire no more. Another judgeth him an happy man, who is 
Beatus est presentibus, qualiacunque sunt, contentus. Sen. de vita beata.  content with what he hath at present. A third accounts him not an happy man, that 
Beatus est non qui habet quae cupit, sed qui non cupit quae non habet Asonius.  hath what he desires, but him, who desires not what he hath not. Nature is content with a little, Grace with less. It seems to be a riddle, which Hesiod the ancient Poet propounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Half is more than the whole. A learned Commentator brings in the judgements of Plato and Aristotle interpreting that saying, to be understood of a mean moderate estate, or mediocrity. And the same Author concludes thus. To whom 
C●i parum non est satis, ●i nihil est satis, c●i quod satis est, non est satis, ●i nihil est satis, Pe●er. in Ge●. 28. 20.  a little is not enough, to him nothing is enough; And he that hath enough, and thinks he hath not enough, to him nothing is enough. The Patriarch Jacob did not beg great matters, only bread to eat, and raiment to put on. He did not capitulate for delicate food, nor gorgeous attire. And the Apostles commands, 1 Tim. 6. 8. Having food and raiment let us therewith be content, The expressions are Emphatical. Three words I'll explain in the Text. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not high feeding but such only as may nourish us, what's enough for nourishment to keep us alive should content us. Another word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enough to cover our nakedness; no rich and costly apparel is here meant. 3. The other word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We should be contented and count them sufficient. This excellent Spirit of contentment will help us to bear our burdens, and to undergo hardships with alacrity of Spirit.  
4. Whatever thou fearest most to lose, 
Duty 4. Cast all upon God.  and what thou desirest most to keep, cast them upon God, and trust God with them. What God is entrusted withal, is in the best and safest custody. Are thy burdens great? put in practice the Psalmists counsel, Psal. 55. 22. Cast thy burden upon the Lord, and he shall sustain thee: he shall never suffer the righteous to be moved. But are not the Righteous moved, and tossed up and down, and chased to and fro, as the Partridge on the Mountains? Yes, they are thus moved, and they are tossed up and down with Storms and Tempests; but (as Calvin observeth on the 
Quia autem nihil miserius est, quam inter continuos aestus versari, finem tandem fore promittit, quia Deus passurus non sit, ut semper anxietatibus obnoxij sint, vel periculis & curis concutiantur; sed daturus sit tranquillum statum. Calo. in Loc.  place) that they shall not always be thus troubled, at last they shall have a quiet state. Are thy fears many, by reason of potent Adversaries? Jehu-like drive furiously, to whom, he that departeth from evil is made a prey. Remember the Council of Christ, Math. 10. 28. Fear not them which kill the body but are not able to kill the soul: But rather fear him, which is able to destroy both Body and Soul in Hell.  
The worst that men and Devils can do to the Saints is to deprive them of a temporal life only. Eternal life is out of their reach, none are able to deprive them of that life. Dog's may bark at the Moon, but they cannot by't it. The most mischievous Enemies cannot hinder Christ from communicating himself to his Children, nor them from enjoying Communion with him.  
But are thy cares great, insomuch as thou art bewildered, and knowest not how to wind thyself out?  
Here's Counsel and Encouragement for thee, 1 Pet. 5. 7. Casting all your care up▪ on him, for he c●●eth for you. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The same word is once more mentioned, 
Omnem nostram curam conjicer● de b●●us in ●eum, tum quia opem nobi● 〈◊〉 potest u● 〈◊〉 Deus, tum ●uia curam nostrum gerit ut 〈◊〉 Pater▪ 〈◊〉 in Loc.  Luke 19 35. It's a throwing a man's self upon God, a committing himself unto God's disposing. Now when we can ●ast ourselves upon Go●● Providence, rely upon his Wisdom's stay and depend upon his promises, and quietly wait for his Salvati●●, then even then amidst the most boisterous 〈◊〉 and tempests, there wi●● be a Serenity and quietness upon our Spirits.   

CHAP. XII.  
Containing an Use of Reprehension to thre● Sorts of Persons, viz. Unbelievers, Murmurers, and rash Censurers.  
NOw in the last Place, to infer the Use and Application particularly unto all our Consciences; There are four Uses to be made of this Doctrine, 〈◊〉. For Reprehension, Exhortation, Examination, and Consolation.  
The first Use is for Reprehension and Use 1 
Of Reprehension.  severe Redargution, unto several sorts of Persons. Three of them ●e single out, vi●. Unbelievers, Murmurers, and rash Censurers, who in an especial manner come under the verge of this Repoof.  
1. Here's matter of Reproof unto all 
1. Unbelievers.  Unbelievers, who neither will trust God upon his threaten, nor upon his promises. These live by Sense, and not by Faith. They imitate those, who will part with nothing without Money in hand. When Creature-Comforts fail them, their Faith fails with them. Hence it comes to pass, that they traduce the Divine Providence with profane 
● King. ●. 33.  Jehoram, saying, Behold this evil is of the Lord, why should I wait for the Lord any longer? Now what's the reason that men are to seek for help and comfort under their greatest pressures, and know not how to get any help, but because they trust not God, they go to King 
| Hos. 5. 13. Idololatr● a●xiliis bu●a●is confidu●●, sed h●c ●ultum & Lepe eos fallunt. Nam quum Assyrius debebat 〈◊〉 ipse incipiehat vastare, & Historiae testantur, plerunque exter●s Reges 〈◊〉 advocantes 〈◊〉 Ta●mou.  Jareb and to the Assyrian, i. e. They go to broken reeds, to outward means, which will no way help nor heal them. Job was of an Excellent Spirit, who would take a curse upon himself, If he made Gold his Hope, or the fine Gold his Confidence, Job. 31. 24.  
Not to stay in Generals. An Unbeliever (who res●● satisfied in his Unbelief) is no better than an Heathen, a Liar, and a Thief. Such would fly in that Man's Face, that should call them by such Ignominious Names; and yet, so they are branded by the Word of God. 
1. An Unbeliever is an Heathen.   
First, An Unbeliever is an Heathen, Mat. 6. 31, 32. Therefore take no Thought, s●ying, What shall we Eat, or what shall we Drink? or wherewithal shall we be Cloath●ed? For after all these things do the Gentiles Seek; for your Heavenly Father know●th, that ye have need of all these things.  
Now, shall not Christians outstrip Pagans? Heathens poor only upon the present Life, and understand not any thing concerning a Life to come. What a shame is it for Christians to imitate Heathens? Salvian saith, It's the Gild 
Minoris criminis reatus est, ●egem ne●cire quam spernere. Salu. lib. 4.  of a less Crime, to be ignorant of the Law than to Despise it. Heathens, who know not Scripture, shall far better, than knowing Christians, who abuse their Knowledge, and confute what they know, by the practice of a contrary Life, and Conversation.  
Second, An Unbeliever is a Liar, and 
2. An Unbeliever is a Lyar.  puts a Lie upon God himself. To give a Man the Lie, is accounted a great affront and indignity. But how much greater must it be, to give the Lie to the Great GOD of Heaven and Earth? as is plain from 1 Joh● 5. 10. He that believe●● 
Quis non horr●at fidem▪ E●angelio derogare, in quo Deus ●nice verax & fidelis vult haberi. Calv.  not God, hath made 〈◊〉 a Liar, because he bel●veth not the Record, th● God gave of his Son. An Unbelieve● belly the Holy Gospel, and mal●es● in his account, no better than a Fable● and Christ no better than an Impo●●● O! How great then must this S● be?  
Third, An Unbeliever is a Thief, and 
3. An Unbeliever is a Thief.  a Robber. He (so far as in him lieth) robbeth God of his Glory and Honour. We must distinguish (for prevention of Mistakes) of a twofold Glory, viz. Essential and declarative. It's impossible to Rob God of his Essential Glory: But an Unbeliever doth his utmost to Rob God of his Declarative Glory: For he distrusts God's Power, Wisdom, Mercy, and Truth; He calls all the Attributes of God into Question, and this is an interpretative Blasphemy, and a transcendent Affront, and indignity offered unto the Great GOD of Heaven and Earth. Can Pythagoras a Heathen Philosopher, so far prevail upon his Scholars, as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what he said, was Authentic and Persuasive? And shall not the Word of Christ, who spoke as never Man spoke, even the words of Eternal Life, shall not these gain Credit and Obedience?  
But I proceed to reprove a Second 
2. Murmurers are Reproved.  Sort, who are Murmurers, complaining, and discontented Persons. They are so far from being thankful (as they ought to be) for what they have already Received; insomuch, that they Murmur swhich they ought not) for what they want. These entertain hard Thoughts of God; And when they are not Satisfied, nor answered as soon as they call, they break forth into repine, and discontented Language. So did the murmuring Israelites smart for their Murmur, and became Spectacles of dreadful Judgements. They were denied entrance into the promised Land, Numb. 14. 29, 30. The Earth opened her Mouth and Swallowed Korah, Dathan, and Abiram. And the Psalmist gives the Reason of their overthrow in the Wilderness, 
Psal. 106. 25.  because They Murmured in their Tents, and Harkened not unto the Voice of the Lord. The Mischiefs of murmuring, and discontented Spirits are exceeding great. I shall represent them in these ensuing Aggravations.  
First, There is a great deal of Unthankfulness 
Aggrav. 1. There is Unthankfulness in Murmuring.  in a murmuring Spirit. It is the Lord's Mercy that we are not Consumed; because his Compassions fail not, We are yet Living Men; That we are not struck Dead in our Sins, is Mercy; and we have great cause of Thankfulness, that we are Living Men; Wherefore, then 
●am. 3. 39  should the Living Man complain? Yet we are on this side Hell and Eternity; and if we have less than Hell, it's more than we deserve. Unthankful and unholy 
2. Tin. 3. 2.  are Ranked together. Unthankfulness, is a Wicked Effect that comes from a murmuring Spirit. For though 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Quibus nullum ju● est, nec 〈◊〉. Beza.  many receive Mercies heaped, and varieties of Loving Kindnesses; Yet Murmurers, account the Mercies which they Receive, as no Mercies, or very small things; because they have not what they would have. And thus Men lessen God's Mercies, and lightly Esteem of them; which is a very great Evil. Thus the Israelites accounted Manna but Light Bread. They were weary of it, and their Murmuring, 
Numb. 21. 5. They counted Ainsw.  discovered their great Ingratitude. it▪ base, and vile in comparison with other Meats.  
Secondly, Murmuring hinders the Practice 
2. Aggra. Murmuring hinders the Practice of Duties.  of Duties. A Man Discontented, cannot set himself to pray Aright. When we Pray, we should acknowledge God's Sovereignty over us; and resign our wills to His disposal. But by Murmuring, we presume to Prescribe to God, and to be our own Carvers; and so undo our Prayers. How can a discontented Man. reap Profit by a Sermon, when his Mind is Distracted, and roving in the uttermost parts of the Earth? How can a Man, that's daily Murmuring, and Discontented, perform (as he ought to do) the Duties of his Relations, as a Husband, Father, Master, etc. when as his Spirit is Perplexed, and his Mind Tortured, like one upon a Rack? His Bread is his Gravel, his Bed, a Bed of Thorns; he hath a restless, and unquiet Spirit, which unfits him for every Duty.  
Thirdly, Murmuring adds greater 
3. Aggra. Murmuring adds greater weight to Afflictions.  Weight to any Affliction. If a Mariner in a Storm will be froward, and angry at the Storm, and will not pull down his Sails; his discontented Humour, may hazard the losing of the Ship: So a discontented Heart, is a froward Heart, and frets, and fumes, and swells with Pride, and will not yield; and therefore, the Affliction is much more Grievous, and Insupportable.  
Fourthly and Lastly, A murmuring 
4. Aggra▪ Murmuring ends in a Curse.  and discontented Spirit, terminates in a great Curse, Psal. 59 15. Let them wander up and down for Meat, and Grudge if they be not Satisfied. This is an Imprecation, and 
 justo Dei judicio ad eum mo●um pun●untur tyrannorum satellices, ●iser●●um ●oppressores quibus bona p●●perum per injuriam ablat● impenduntur, ut o●es per calu●●●m a●q●isitas non d●● obtineant: deinde ad ●g●statem re●acti neminem inveniant qui ●furientium Commisereatur; digni qui ●andem inhuma●●●●, quam itsi antea exercuerunt in imm●ritos, exp●riantur. Mu●cul. in Loc.  Curse upon wicked Men, that if they be not Satisfied, they shall Grudge. There is likewise, a Curse upon those that are not Content with their present Condition, Deut. 28. 67. In the Morning thou shalt say, would God it were Even, and at Even thou shalt say, would God it were Morning. Neither Evening nor Morning pleaseth a discontented Person. He is such as the Proverb saith) Who is neither contented, Full nor Fasting. There is a Curse likewise (Deut. 28. 4.) upon thos● Who served not the Lord with Joyfulness, and with Gladness of Heart, for the abundance of all things. God would have his People serve him with Cheerfulness. This was the Resolution of the Church, when she was in a low trembling Condition, Hab. 3. 17, 18. Although the Figtree shall not Blossom, neither shall Fruit be in the Vine, the Labour of the Olive shall fail, and the Fields shall yield no Meat, the Flock shall be cut off from the Fold, and there shall be no Herd in the Stalls: Yet will I Rejoice in the Lord, I will Joy in the God of my Salvation. None indeed have cause 
Gaudi●●● propriu● est Piorum. Aug.  of Joy, but God's Children. Joy (saith Augustin) Is only the Portion of the Godly. Away then with, and abandon all murmuring, discontented Speeches. Labour 
Res severa est verum Gaudium. Seneca.  to be Thankful, and a thankful Heart, is a contented Heart.  
A Third Sort to be reproved, are Rash Censurers, who by their uncharitable 
3. Rash Censurers are Reproved.  Censures, add more Weight to the Burdens, and more Afflictions to the Bonds of God's Afflicted Children. Every profane Miscreant is ●pt to 
V●ima est adversae fortunae sarcina, quod dum miseris aliquod crimen effi●gitur, quae perferunt meruisse creduntur▪ Boeth▪ lib. 1. Pros. 4. de consol.  Trample on them, that are already cast down, and reproach Sufferers, and censure them for the vilest of Men. They throw Dirt enough, hoping that some may Stick. But Christ gives a seasonable Caution, Luk. 13. 2. Suppose ye, that these Galileans were Sinners above all the Galileans, because they Suffered such things? and ver. 4. Or those Eighteen, upon whom the Tower in Siloam fell, and Slew them; think ye, that they were Sinners above all Men that dwelled in Jerusalem? Christ puts them in mind of that necessary indispensable Duty of Repentance, ver. 5. I tell you, nay: but except ye Repent, ye shall all likewise Perish. 
| Si ipsi nostri simus accusatores, profic●● nobis ad salutem; s● vero expectamus ut a Diabolo accusemur, accusatio illa nobis cedit ad paenam. Origen Hom. 3. in Leu.  If Censurers of others would reflect upon themselves, and inquire into their own Hearts, they would find work enough to busy themselves at Home, and take more heed, lest they Condemn the Generation of the Righteous. For every one to 
Ex ●o ●●●squisque justus esse incipit, ex quo sui Accusator Extiterit. Bern. de inter▪ Dom. c. 1.  Accuse himself, is the way to mend.  
Job's Friends were mistaken Exceedingly, in Condemning him for Hypocrisy: Whereas Hypocrisy was not the cause of his Sufferings God had a Design to prove the Devil a Liar, Wh● moved God against him. And likewise, God made Job a Probationer, and proved him, and refined him by Afflictions, and left him upon Record, as a mirror of Patience to Posterity. Had it not been for the exercise of Patience under Afflictions, we had not enjoyed that excellent Book of Job. But nothing more common, than to Brand the greatest Sufferers, for the greatest Sinners, to censure them for Castaways, and rejected of God. This is the gross mistake of Multitudes. We Read in the Gospel, when they brought a Man Born Blind to Christ, the Disciples asked him, Master, Who did Sin, this Man, or his Parents, that he was Born Blind? Jesus Answered, Neither hath this Man Sinned, nor his Parents; but that the Works of God should be made Manifest in him. Though he was a Sinner from the Womb, yet he did not Sin himself Blind. God did not inflict Blindness upon him for any particular Sin. Thus God, according to his Sovereign, and absolute Prerogative, may do what he pleaseth, and none 〈◊〉 Question. In Affliction (as a Learned 
Si iniquitatis merita respiciat, nullum est adeo ingens s●●plicium, etc. Ferus in loc.  Author observes) God either looks at Sin, or at his own Glory: If he look at Sin, no Affliction is so great, but we deservedly Suffer it. But ofttimes, God only looks at his own Glory, and then he Afflicts not for Sin.  
Now if it be thus Sinful to pass wrong, and uncharitable Censures upon God's Children in Affliction, How much more Sinful is it to Rejoice in their Calamities? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. a Rejoicing in others Sufferings, argueth a brutish, and a barbarous Spirit; even as bad as the Spirit of a Tiger, or the Bowels of an Ostrich. Thus David was troubled with 
Psal. 70. ●.  such inhuman Enemies, who desired his Hurt, and Cried, Aha, Aha. They Rejoiced in any Evil that befell him. They Insulted over him in his Afflictions, 
Malo meo gaudentes dicunt de me euge, euge. Jan. in loc.  and (as Jansenius observes) shown Acclamations of Joy. Now such there are, who (as Solomon saith) Rejoice to do Evil, Prov. 21. 4. They Sleep not, except they have done Mischief, and their Sleep is taken away, unless they cause some to Fall. These are the Persons, who like the Devil, are most pleased, when they have done most Mischief; and are most Joyful, when they hear of the Sorrows, and Afflictions of God's Children. To such, I will relate a Story of Stephen 
Vid. Fox Acts and Monu. Queen Mary's Days 〈◊〉. 3.  Gardiner, Bishop of Winchester, who had provided a great Feast to Entertain his Acquaintance that Day, that Bishop Rid●●●y, and Bishop Latimer were to be Burnt▪ but he would not sit down to Dinner, till a Messenger late in the Afternoon, brought word of their Burning; then he went merrily to Dinner with his Guests. But behold, the Hand of God was upon him at Dinner, and he was Carried from Table; his Tongue was Swollen, and a dreadful Disease called Miserer mei, seized on him; he Died of that remarkable Sickness, and in his Sickness he Confessed, That he Denied Christ with Peter; but he did not Repent with Peter.  
Let such Stories be a Warning-Piece to all such, who Rejoice in the Sufferings of God's Children. God Professeth, that he was sorely displeased, with such as help forward his People's Afflictions, Zeph 1. 15. Although God chastise his dearest Children (for they may be Sub ira, yet they are not Filii irae) yet God will not 〈◊〉 them. He chastiseth his own People with the Rods of Men; but the Wicked he will Chastise with Scorpions. What the Godly Suffer, is only a Fatherly Correction, a Judgement of Chastisement: They are Chastised in Measure and Mercy, and for a Moment, and shall escape Eternal Punishments; But the Corrections of the Wicked, are Judgements of Revenge, part of Payment of a greater Sum, as an earnest Penny of the Flames of Hell Fire, which the Wicked, and all that forget God, shall Endure, Easeless, Endless, and Remediless. 
Isa. 28. 22.  Wherefore, Be ye not Mockers, lest your Bands be made Strong: Scorn not, Jeer not; neither any whit undervalue any Afflicted Servants of God: of all others, there's least hope of Reforming such Vile, and Abominable Persons, who make God's Children their Langhing-stoch, and Subjects of Derision. The same Doom may be Applicable to them, with those mentioned, 1 Pet. 2. 3. Whose Judgement now of a long time Lingreth not, and their Damnation Slumbreth not.   

CHAP. XIII.  
Containing an Use of Exhortation, wherein are laid down moving Considerations to depend, and rely on God's All-Sufficiency. 
for Exhortation.   
I Come now to a Second Use, which it for Exhortation, that from the Consideration of God's All-Sufficiency, we would endeavour quietly to stay, repose, and establish our Spirits. In pursuance of this Exhortation, some Motives or Persuasives are to be Urged: some Impediments to be removed, and some Duties to be Practised.  
First, For Motives or Persuasives, to this grand Duty of reposing our Strength, and Confidence in God's All-Sufficiency, take these following.  
First, There's an Insufficiency, and 
Mot. 1. There's Insufficiency in all Creatures.  utter Impotency in all the Creatures in the Universe. If you make an Extract of the choicest, and most admired Creature-Comforts; they cannot give any rea●, and solid Satisfaction. They are in their best Estate, Vanity, and Vexati● 
Eccles. 2. 11. Isa. 55. 2. Eccles. 1. 8.  on of Spirit; and no way able to satisfy an Immortal Soul. The Eye is not satisfied with Seeing, nor the Ear filled with Hearing. The Heart of Man is Triangular, and the World is a Circle, and it's impossible for a Circle to fill a Triangle. Take all the Melodious Music to tickle the Ear, and all the gaudy Pageants to please the Eye, and all the admirable Fancies, Contrivances, and Imaginations, to affect the Heart; yet upon a serious deliberate Review, there's Vanity, Insufficiency, and Dissatisfaction in them all. The desire is Insatiate, crying out with the Horseleeches Daughter, Give, give. When Men are upon their Sick-beds, and Tormented with great Pains, What help can Riches afford? When Men are troubled in Conscience, & the Gild of Sin flies in the Sinners Face, 
| Multo difficilius est conscientean afflictum consolari quam Mortuos texcitare. Luth. in Gen.  What can the Pomp and Riches of the World do, to quiet and settle the Spirit? A Man may as soon hoard up the Graces of Faith, Love, Patience, and such like in his Coffer, as satisfy his Soul with Gold and Silver. The Soul is Immaterial and Infinite; the things of the World are Material and Finite, and between Material and Immaterial, Finite and Infinite, there holds no Rule of Proportion.  
Secondly, Consider, whatsoever is 
Mot. 2. All that's Good, is derivative from God.  Good, Amiable, and Desirable in any of the best Creatures, it is derivative, and borrowed from the Creator. Creatures are, when compared to God, not so much as the Dust to the Balance, nor so much as a Ray to the Sun, or a Drop to the Ocean. God is not only Eminently Good and All-Sufficient, but Exclusively; for he admits no Competitors, nor Corrivals with him. God is a Fountain opened, 
Zach. 13. 1. Jer. 2. 13.  and a Fountain of Living Waters. An inexhausted Fountain, which never fails, nor can be drawn dry. Creatures are oftimes Pits without Water, and what Water they have at any time, it's borrowed elsewhere. But the Spring never fails. The Fountain of Grace and Mercy, is a Well of living Water, Springing up unto Eternal Life.  
Thirdly, God is infinitely Excellent, 
Mot. 3. God is infinitely Excellent.  absolutely perfect, and what he doth is Complete, and every way Perfect, Eccles. 3. 14. I know that whatsoever God doth, it shall be for Ever; nothing can be put to it, nor any thing taken from it, and God doth it, that Men should fear before him.  
It's ordinary amongst Creatures, for one Artificer to mend the Work of another; because one Man hath more Dexterity and Sagacity, in managing his Trade, than another. Every one hath not Arrived to the Skill of Bezaliel and Aholiab, who were filled with Wisdom from God. Nothing more common, than for one to find fault with another's Work. And many Eyes may See 
Plus vident oculi quam oculus.  more than one. It's not unusual for the selfsame Man to mend his own Work, for One day may learn of another. But all 
Posterior dies est prioris discipu●u●.  God's Ways are absolutely Perfect. And God alone is able to persuade the Heart, to Acquiesce, and rest satisfied in him alone. Whereas no Creature-comfort can quiet the Heart, and remove all discontents. The want of a bended Knee more vexed, and displeased Haman, than all his Court-Favours, and Promotions pleased him, 
| Omnia haec non habent pretium, valorem, dignitatem apud me. Lud. de Dieu.  Esth. 5. 13. Yet all this availeth me nothing, so long as I see Mordecai the Jew, sitting at the King's Gate.  
Fourthly, God is an Universal Good 
Mot. 4. God is an Universal Good.  at all times, in all Cases, Places, and in all Conditions. Creatures at the best, are but particular Goods, and serve for use only, in some particular Cases, and in others, are not useful, nor helpful at all. For Instance; Fire, and  warm the Body, but cannot satisfy Hunger, nor quench the Thirst; Friends may be willing to help, but are absent, and cannot convey help, or if they be present, they may not be able. They cannot help a Man to Health in Sickness, nor to Riches in Poverty, nor to Peace in a time of War. But God is every where, by the Ubiquity of his Presence, and always able to help. All Creatures are at God's Command. All Cattle on a Thousand Mountains are at God's Disposal. In all Conditions, Wants and Distresses, Supplies, Helps and Relief come from God. It hath pleased the Father, that in Christ should all Fullness dwell, Col. 1. 19  
There's Fullness of Wisdom to Counsel, of Power to Defend, of Mercy to Pardon, of Righteousness to Justify, of 
Habet omnia qui habet possidentem omnia. August.  Holiness to Sanctify, of Grace here, and of Glory hereafter. Now He hath all, who hath Interest in him, who Possesseth all.  
Fifthly, God is an Eternal Good. His 
Mot. 5. God is an Eternal Good. Jer. 31. 3. Ps. 130. ●. 2 Sam. 23. 5. Inter peritura vivimus. Sen.  Love is Everlasting, his Mercy Endureth for Ever, his Covenant Everlasting. No Creature in the Universe, is of any long Continuance. Time is short, and Riches are but for a short time. Health, Peace, Friendship, Relations, dearest and nearest are Transient, and of short Continuance. It's to be Observed, when Solomon 
Breve est quod delectat, aeternum quod cruciat▪ Bellar. de Contemptu mun●i.  reckons a time for several Purposes and Conditions, Eccles. 3. 1, 2, 3. etc. He Mentions no time to Live. Orimur, morimur. From our Cradle to our Grav●, there's one continued progressive Motion. There's something cutting at the Root, and hastening us each Moment to our Grave. Where then shall we Rest, and confidently Secure our ●elves? We must Ascend from Earth to Heaven, from Transient and Fading Creatures, to an Eternal and Unchangeable God. No rest for Noah's Dove, till She was took into the Ark; no rest nor acquiescence for a Christian, but 
In omnibus quae percurro non invenio tutum locum animae meae nisi in te, quo colligantur sparsa mea, nec a te quicquam recedat ex me. Aug. confess. l. 10.  in God. Wherever I go (saith Augustin) I find no Safety, but in Thee. Let's then have continual Recourse unto God. In his Presence there is fullness of Joy, and at his Right Hand, there are Pleasures for Evermore. Withal Holy Greediness, and unwearied Pains, let us pursue the Ways of Wisdom: There's a great Encouragement, Prov. 8. 18. Riches and Honours are with me; yea, durable Riches and Righteousness. Other Riches, which the World enjoys; if God be not there amongst them, what are they else but Poverty. 
| Omnis mihi copia quae Deus meus non est, egestas est. Aug. Confess. l. 13. Col. 3. 2.  A Painter said, Pingo Aeternitati. I am sure, a Christian ought to have Eternity in his frequent, and deliberate Thoughts, and to Labour to get his Heart weaned, from things Transient, and fixed upon things Permanent, to Set his Affections on things above, and not on things below.  
Sixthly and Lastly, Consider, If we believe 
Mot. 6. We shall Speed the worse, if we do not depend upon God's All Sufficiency.  not God's All▪ Sufficiency, nor depend upon his Power, and Goodness, and Wisdom, for Provision Supplies, and Assistances, but betake ourselves to any Creature, we shall speed the worse. To our Peril be it: For to leave God's Way, and to follow a devised Way of our own; to leave a Fountain, and to repair to a Cystern, is the Highway that leadeth to our own Ruin, and utter Destruction. Who ever Prospered by any indirect, irregular Way? For any to make haste out of a Trouble, and through Impatience betake themselves to wrong Remedies, as by lying, dissembling, and rendering Evil for Evil; this is a Remedy worse than the Disease; this is to throw away the Plaster, before the So●e be Healed, and a ready means to cause the Wound to Bleed afresh, and renew the Pain. For Instance, Abraham and Isaac, both Sinned greatly in Denying their Wives, and thereby they exposed themselves to great Temptations: Jacob compassed a Blessing by indirect means; though now he obtained the Blessing, yet he met with variety of Afflictions; he was an Exile Twenty Years, for fear of his Brother Esau; he endured a rigorous Servitude under his Uncle Laban, and many Domestic Crosses he met with amongst his own Children. Some in their straits, betake themselves to a broken Refuge of Lies; But observe the Judgement Isa. 28. 17. The Hail shall sweep away the Refuge of Lies, and the Waters shall overflow the hiding Place. Others in Extremity, betake themselves to Carnal Compliance with Men; they even commit Idolatry with them, like the Ancient Persians, who Worshipped the Rising Sun. The Charge of the Apostle, is, 1 Cor. 7. 23. 
Mentes ve●tras libe●●ma● habete, neque eas unquam aut beris vestris, aut ullis hominibus subijcite; sed soli Christo a quo empti estis▪ c●r quum servipis, ne existimate vos hominun, sed scitote vos solius Christi▪ esse servos. Lu● de Die●.  Ye are bought with a Price, be not ye the Servants of Men. And the Apostle Professeth his Integrity, and Resolution against Men pleasing, Gal. 1. 10. Do I seek to Please Men? For if I pleased Men, I should not be the Servant of Christ. And such as trust in Men, are under a dreadful Curse, Jer. 17. 5. Thus saith the Lord, Cursed be the Man that trusteth in Man, and maketh Flesh his Arm, and whose Heart departeth from the Living God. What said Saul to the Benjamites, Will the Son of Jesse give you Fields and Vineyards, and make you Captains of Thousands? So say I, Will any thing under the Sun give you any real lasting Comfort? Will any Earthly thing help you in a Day of God's Wrath, then especially, when a Guilty Conscience flies in thy Face? Will thy Riches and Greatness carry thee beyond this Life; and lead thee to Eternity? Upon Experience we shall find that we are disappointed, and crossed most, when we expect most; How was David crossed in his Beautiful Son Absolom? And how was he crossed in his Darling Adonijah, whom he never once reproved? When Judas had most need of a Word of Counsel and Comfort, than he was Answered by the High Priests, after a slight and careless manner, 
Ad modum Caini loquuntur, vera progenies Caini. Grot.  Mat. 27. 4. And they said, What is that to us? See thou to that. Absolom had never so much need of his Mule, as when his Head was caught under the Thickets of an Oak; but then his Mule went from under him, and left him Hanging between Heaven and Earth, a ready Mark for the next Enemy that came, to thrust him through, as Joab did. Mephibosheth had never more need of Ziba's Service, than at that time, when David fled from Absolom (and Mephibosheth that true Hearted Loyal Subject, had a willing mind to wait on the King; but could not for want of Legs) yet than Ziba raised a notorious Lie against Mephibosheth, and accused him falsely, who was a faithfuller Subject, than his Accuser. Let all these Considerations engage us to trust God, and distrust Creatures; and to this purpose, I shall remove some Impediments, or Obstacles, which hinder our trusting, and depending on God.   

CHAP. XIIII.  
Wherein are Two grand Impediments discovered, viz. Covetousness and Hypocrisy, which hinder us from Believing, and Depending on God's All-Sufficiency.  
FOr Discovering of those Impediments, which hinder us from trusting in God, and Believing his All-Sufficiency, and staying thereon, there are several Sins which might be named, Impatience, Murmuring, Unbelief, etc. But these having been mentioned before, I shall mention Two grand Impediments or Obstacles, viz. Covetousness and Hypocrisy. That I name Covetousness, none will wonder; but that I name Hypocrisy may be more Scrupled; The Reason is, because a deceitful false Heart, is ready to trust any thing or person, sooner than God.  
First, Then Covetousness is a great 
1. Impediment is Covetousness.  hindrance of trusting in God: This Sin of Covetousness (as far as I observe) is not where in Scripture charged upon any of the Saints; though many other Sins are charged on them; yet I find not this Sin in particular, charged on them (though none can say his Heart is clear, more or less from this Sin:) Judas betrayed Christ for Thirty Pieces of Silver. The Covetousness of the Gad●rens caused them to prefer their Swine 
Mark 10. 22.  before a Saviour: The Young Rich Ruler preferred Treasures on Earth, before 
2 Tim. 4. 10.  Treasures in Heaven. Too much Love of the World, caused Demas to turn Apostate. Lather had a Spirit above the 
Hem Germana ista bestia non curat ●urum; valde protestatus sum ●e ●●lle sic satiari ab ●o. Melch. Adam in vita Lutheri.  World; he professed that he never found his Heart inclined to Covetousness, Insomuch as when Preferment was to be offered to him, to stop his Mouth, his very Enemies confessed that he loved not Gold. And he professed That he would not be put off with outward things. That Noble Italian, Marquis Galea●ius Caracciolus left his Marquessdom, his Relations, and Honours for Christ, and left this Heroical Speech upon Record to Posterity, worthy to be Wrote with a Pen of Iron, and with the point of a Diamond, viz. Cursed be that Man, that prefers all the Gold and Silver in the World, before one days Communion with Jesus Christ. Preferments, Riches, and Honours could not prevail with Learned Basil, that Worthy Father; he bade offer such things to Children; such things were beneath his Cognizance.  
How frequently doth the Holy Scriptures note this Sin of Covetousness, with a Brand of Infamy. Covetousness is the Root of all Evil. It's called there, the 
1 Tim ●. 10.  Love of Money: Two Words the Scripture useth to express Covetousness by; one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and both are in Name and Nature stark naught; for Covetousness is Idolatry; 
Col. 3. 5.  it's a Fruit of a naughty Heart, and 
Mark. 7. 22.  joined with bad Company, as Theft, Malice, and what not. It's so abominable a Sin, as not worthy of naming.  
Nothing, saith a Heathen, argueth 
Ni●●● est tam angusti tamque parvi animi, quam ●mare divitias. Cic.  more, a narrow and low Spirit, than Covetousness. When Men are fast Glued, and Riverted to the World, they believe not the Omnipotency, and the All-Sufficiency of God, because they have made choice of another God, even Mammon.  
And whither will not Covetousness drive a Man, and to what will not Covetousness tempt a Man? A Man that alloweth himself in this Sin, will Spin a Thread thinner and thinner, till it and his Conscience break both together: he will find out new coined Distinctions, Apologies, Subterfuges, Evasions, and what not to baffle the Truth, and his own Conscience. It's Christ's Caution, 
Luke 12. 15.  Take heed, and beware of Covetousness. And Bishop Latimer, that Eminent Martyr, would frequently Inculcate this Caution, Beware of Covetousness, For when the Devil, and a Mans own Corruptions meet with a Heart greedy of Gain, What Wickedness will be left Unattempted? Hence it comes to pass, that Multitudes will not believe God, nor rely upon His All-Sufficiency, because they Love the World too well; and the Love of the World justles out the Love of God. It was an excellent saying of an ancient Experimental Divine, Where Sin 
Mr. Greenham. Cujus anima in oculis ejus est pretiosa, in ejus oculis Mundus est parvus Buxtor. Floril.  sits light, the World sits heavy; and where the World sits light, Sin sits heavy. Wherefore let the Apostles Charge leave deep Impressions upon our Consciences, 1 Joh. 2. 15. Love not the World, neither the things that are in the World; If any Man Love the World, the Love of the Father is not in him.  
A Second Impediment, is Hypocrisy; 
2. Impediment Hypocrisy.  and this is a Reason, why so many distrust God, because they deal Hypocritically, and have divided Hearts, partly for God, and partly for Mammon. The Heart is Naught, and keeps Reserves for that Profit; the other Interest, and Carnal Advantage. Many braid of the Strumpet, who would have the Child divided: So they will divide in Duties and Commands. This Hypocritical, Deceitful Spirit, keeps multitudes from Trusting and Depending on God's All-sufficiency. Ananias and Saphira would not Trust God; they feared, that some Poverty might befall them: And therefore, they made a Defalcation from the Price, 
Act. 5. 3.  and used Hypocritical Juggle.  
No Hypocrite can trust God; for he acts all for Self-Interest, and turns like a Weathercock with the Wind, and strives to swim with the Stream. It's a Sincere Heart alone, that can cast itself upon God, and can venture all upon his Promises. He it is, who alone will trust God with all that he hath; for he knoweth, that God is infinitely nearer and dearer to him, than all the World besides. This Consideration comforted Hezekiah upon his Bed of Sickness. 2 King. 20. 3. I beseech thee Lord, remember now, how I have walked before thee in Truth, and with a perfect Heart; and have done that, which is Good in thy Sight. A Heart divided between God, and the World, between Christ, and Anti-christ, will never stick close to God, in a Time of Adversity. A Rotten, Hypocritial Heart, will not Suffer for Christ: A Hypocrite will not willingly bear a Scorn, or Word of Reproach for Christ; much less, will he Fry at a Stake. The Lord thus expostulateth the Case: Jer. 12. 5. If thou hast run with the Footmen, and they have wearied thee; then, How canst thou contend with Horses? And if in the Land of Peace, wherein thou trustedst, they have wearied thee; then, How wilt thou do in the Swelling of Jordan?  
Bilney the Martyr, made Assay first, 
Acts & Mon. in Q. Mar. Days, Vol. 3.  to try how he could bear the Burning of his Finger; because he expected, (which came to pass afterwards) that his whole Body should be Burned. But an Hypocrite 
Timeo, ne animam perdas, qui capillum non perdes. Aug. in Psal. 96.  will lose neither Finger nor Body, neither Life nor Limbs, for Christ. So far he will pretend for Christ, as his Interest is concerned, for the Loaves; (as many follow Christ) for Preferment and Promotion, in halcyon-days of Peace and Tranquillity: But when Religion is Contemned, and the Professors are Persecuted, a Hypocrite takes Offence; he makes the worst Choice, To 
| Video te post hujus pl●goe tuae horrend●m miseriam ad interitum tuum hanc impietatis sequi velle perniciem. Hieronym in Loc.  choose Sin, 
Job 36. 21.  rather than Affliction; and rather to sleep in a whole Skin, than a whole Conscience.  
None more Odious to God and Man, than a Hypocrite; for God, and Good Men hate him, because he is no better, and is not so good as he seems to be: And Wicked Men hate him, because he pretends to any Goodness at all. Notwithstanding many Failings▪ Sincerity is that which will stand us in stead, when we come to die. A Reverend Minister, when he came to die, said; I have a 
Mr. Giles Workman, a Minister in Glocestershire. 2 Chron. 15. 17.  little Sincerity, and that's all that comforts me. Asa had many Failings; yet it's said of him; 
* i e. Affirmo optimâ conscientiâ, me nec corrumpere Doctrinam, nec ●●t●te flectere ad cujusque affectus, ne●●e private ulli cupiditati servire. Melancthon in loc.  Nevertheless, the Heart of Asa was Perfect all his Days. This is the Cause of the Saints Rejoicing: 2 Cor. 1. 12. For our Rejoicing is this, the Testimony of our Consciences, That in Simplicity, and Godly Sincerity, not with Fleshly Wisdom, but by the Grace of God, we have had our Conversation in the World.  
A Heathen could commend Plainness, and Simple-Dealing, as most agreeing ●o the Nature of Man: So saith Tully; Quod verum, simplex, sincerumque sit, id est naturae Hominis aptissimum. Much more should a Christian embrace Sincerity, as knowing it to be that which God requireth, and so highly esteemeth of.  
If then we desire to trust God in all Conditions, let's labour for a Sincere and Single Heart, and abhor and hate Hypocrisy with a perfect Hatred: For a Hypocrite will never hold out in any Duty; he will not believe, when Sense Fails him: He will not pray always; he will not hold on in the Profession of Religion, farther than may consist with his own Secret Designs, and Self-Interests.   

CHAP. XV.  
Directing to Three special Duties to be put in Practice, viz. To Live by Faith; and, To set the Spirit of Prayer a working; and, To get a meek and quiet Spirit.  
HAving laid down several Motives, and removed some Impediments; for a Close of this Use, here are several Duties, as Helps to stay ourselves, and rely upon God, necessary to be Practised.  
The First Duty is, To Live by Faith. 
1. Duty, To Live by Faith.  There's no Life like to this: All other Lives; (in Comparison of this) are no better than sharking, shifting Lives.  
Epaminonda●, that great Theban-Commander, after a great Overthrow, asked, Whether his Buckler was safe? A great Man of our Nation, in the Time of his Sufferings, asked, Whether his Honour was safe? Now, the Buckler, and Honour of a Christian; is the Life of Faith. Faith is a Shield and a Buckler, a Stay and a Staff in the greatest Afflictions. When Sense▪ and Reason fails, and Men are even at their Wits ends, then is the Time for Faith to act on Promises; then is the Time to live the Life of Faith; and to strive, that Faith and Patience may hold out.  
It is storied of Cynagirus, That when 
Justin.  he was thrown over Shipboard, than he held by his Hands; and when one Hand was cut off, he held by the other; and when that was likewise cut off, he held by his Teeth; and (as the Historian saith) Instar rabidae ferae, morsu navem detinuit. Thus a true Believer will not let go his Hold; he will not be beaten from his Strong-hold. The Promises are as so many Fort-Royals to a Believer; wherefore, he is resolved to stand▪ his Ground, and lay fast hold on the Promises. Though he be beaten off several Holds, and deprived of several Helps, and disappointed of his Expectations; yet he 
Heb. 10. 35.  is resolved, not to let go his Confidence in God.  
Here then consists the Life of Faith in an Eminent way; when the Oil fails in the Cruse, and the Meal in the Barrel, then to depend upon God's All-sufficiency, and trust God upon his Word, though Sense and Reason fail. And such a Man, who acts Faith on Promises, applieth himself to all good Means; he 
Fides Maxima, & Heroi●a operatur. Lut. in Gen. 29.  will not tempt God, by Negligence and Sloathfulness; presuming of Supplies, without the Use of lawful Means. But as the Ancients held the Blow, and Prayed; so a Believer will be diligent in his Calling, seek God by Prayer, exercise Faith and Patience.  
This is the most excellent Life in all the World: The Apostles experimented it; Gal. 2. 20. The Life which I live in the Flesh, I live by the Faith of the Son of God. The Life of a Believer, is a None-such, without a Parallel; there is none like to it. Some live by their Lands, some by their Trades, some by their Wits and Shifts; not one of these Lives will hold out, when a Storm comes.  
Wherefore, let us labour to live that Life, which will hold out amidst the greatest Sufferings, and support us against the sorest Burdens, either Imminent or Incumbent upon us. This Grace of Faith is not an Herb that groweth in our Gardens: It is a Plant of our Heavenly Father's Plantation; it's the Gift of God.  
There are Three sorts of Faith; viz. 
Eph. 2. 8. Phil. 1. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fidem ipsam nobis exigit Deus, & non invenit quod exigit, nisi dederit quod inveniat. August.  A General Assenting-Faith; A Special Resting-Faith; and, A Particular Applying-Faith: We must join all these together; for we have need of all. i e. We must trust God upon his Word, because he hath said it: We must Assent unto the Truth of his Word. Thus did David trust God upon his 
† Psal. 119. 42. Numb. 23. 19  Word. Whether God threatens Judgements, or promiseth Mercy, we must believe his Word to be True. Balaam himself, though a Mercenary-Prophet, gives a true Attestation; viz. God is not a Man, that he should Lie; neither the Son of Man, that he should Repent: Hath he said it, and shall he not do it? Or, Hath he spoken, and shall he not make it good?  
2. There is a Special Resting-Faith, which is called a Faith of Adherence, or Recumbence; when we rely, and stay ourselves upon God, and will not part with any one of his Promises. The People, when Rabshakeh Railed, Rested themselves 
2 Chron. 32. 8.  on the Words of Hezekiah. All Rabshakehs Railing Speeches, could not batter down Jerusalem's Walls, nor drive back Hezekiah, and his People, from Trusting and Relying on God. Thus Job did act singularly, and resolvedly: Job 13. 15. Though he Slay me, yet will I Trust in Him.  
There's a Third sort of Faith, which is a Particular Applying-Faith. Thus did Thomas acknowledge Christ, in particular, in those words; My Lord, and my 
John 20. 28.  God: And St. Paul professeth; Christ hath loved me, and given himself for me. 
Gal. 2. 20.  A Believer will apply the Promises to himself by Faith: And though, under some Desertion, he is afraid to apply Christ to himself; yet he applieth himself to Christ, begging his Counsel, and his Wisdom to direct, and his Consolations to revive him.  
Christ is All in All, to the true Believer: Christ is the Way, the Truth, and the Life. Whereupon St. Bernard gives a choice Exposition: We (saith he) will 
Nos sequemur ●e, , ad te: quia tues via, veritas, & vita: via in exemplo, veritas in promisso, vita in praemio. Bern. Serm. 2. de Ascen. Domini.  follow Thee, by Thee, unto Thee; because Thou art the Way, the Truth, and the Life: Thou art the Way in Example, the Truth in Promises, the Life in Reward.  
A Second Duty is, To set the Spirit of Prayer 
Duty 2. To set▪ the Spirit of Prayer a working.  a working. To pray by the Spirit, is the Property only of a Gracious Spirit: For the Spirit of Grace and Supplication, are joined together, Zech. 12. 10. That we may know, wherein the Spirit of Prayer consists, we have it set forth; Rom. 8. 26. With Groan, which cannot be uttered. By the Spirit of Adoption, crying Abba, Father, Gal. 4. 6. Rom. 8. 15. 
1 Sam. 1. 15.  by Pouring out the Soul, as Hannah did; by Wrestling, as Jacob did, Gen. 32. 24. And what this Wrestling was, the Prophet Hosea 
* Hos. 12. 4.  expounds: Yea, he had Power over the Angel, and prevailed; he wept, and made Supplication unto him.  
Although God is Omnipotent, and is every way able to help his People; yet he will (as it were) suffer himself to be commanded by the Prayers of his People; for so we read, Isa. 45. 11. Thus saith the Lord, the Holy One of Israel, and his Maker; Ask of Me Things to come, concerning my Sons; and concerning the Work of my Hands, command ye me. God promiseth great Things to his People, even the Sprinkling clean Water upon them, the Giving them a New Heart, the Putting of his Spirit within them, and Causing them to walk in his Fear. What high invaluable Promises are these? Yet though God intent the full Accomplishment of all these Promises, he will grant them in his own way; he will be sought unto by the Prayers and Supplications of his People: Ezek. 36. 37. Thus saith the Lord God, I will yet be enquired of by the House of Israel, to do it for them. We have many Promises of the Church's Deliverance; but the Church must Pray. Turn back our Captivity, O Lord, as the Stream in 
Psal. 126. 4. Psal. 14. 7. Psal. 44. 17. Psal. 25. 22.  the South.— And, O that the Salvation of Israel were come out of Zion!— Thou art my King, O God Command Deliverances for Jacob.— Redeem Israel, O Lord, out of all his Troubles.  
You read of Manassehs Prayer, when 
Dulcio●es lacrymae orantium quam gaudia Theatrorum. Aug. in Psal. 28.  he was in the Thorns, of Jonah's Prayer in the Whales- Belly, of the Apostles in Prison: And it's the Church's Practice; Isa. 26. 16. Lord, in trouble have they visited thee; they poured out a Prayer, when thy Chastening was upon them.  
Whatever Losses or Calamities befall us, Prayer is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an Universal Medicine, mentioned by Solomon, 2 King. chap. 7. We have a Precept, and an Encouragement; Psal. 50. 15. Call upon me in the Day of Trouble; I will deliver thee, and thou shalt Glorify Me.  
What could Achitophel do against David's Prayers? By them, that great Politician was Counterplotted, and his Counsels were turned into Foolishness. What could Herod, and the People of the Jews do against the Church's Prayers? Though the Keeper shut the Prison Doors, yet the Church opened Heaven Doors; and Peter, the Prisoner, was enlarged by the Angel of the Lord, and given in as a Return of the Prayers of the Church. Marry, Queen of Scots, was afraid of the Prayers of John Knox: She professed, That she feared his Prayers, more than an Army of Forty Thousand Men.  But some distressed Persons complain, Object. That they Receive no Answer of their Prayers. 
The Answer to them I shall return, is: Answ.  
1. To examine, whether they Pray not for Superfluities, & unlawful Things? whether they pray not for Revenge against their Enemies? whether they allow some secret Iniquity in their Hearts, or some Bosome-Sin unrepented of? We read James 1. 3. Ye Ask, and Receive not, because ye Ask amiss, that you may Consume it upon your Lusts.  
2. Let us labour to mend what is amiss in our Prayers: It's a Mercy to be denied, when we ask for Things not according 
Deus qu●dam negat propitius, quae co●cedit iratus. Aug. 1 Joh. 5. 14.  to God's Will. We only have a Promise of Audience, when we ask according to God's Will. God knoweth what's best to give, in Answer to our Prayers.  
That our Prayers may speed the better, there are required Five Special 
Aut Deus dabit quod petimus, aut quod▪ nobis noverit esse utilius. Bern▪  Qualifications: As,  
First, Humility. Abraham, when he 
Qualif. 1. Humility.  had to deal with God, acknowledged himself to be but Dust and Ashes; and so did Job abhor himself, and Repent in Dust 
Cum sis Humi Lincus, cur non es humilimus. Bern. Qui sibi vilis est, Deo Cha rus est. Id. de inter. Domin.  and Ashes; and Ephraim smote upon his Thigh: He that is most vile in his own Eyes, is dearest in God's Eyes. We cannot brook a proud Beggar: We are all Beggars at God's Door, poor Indigent Petitioners. All, whatever we receive, is of Favour, and nothing of Merit. Shall Beggars be puffed up with Pride? Shall proud Dust swell against God?  
Bernard propounds Christ's Humiliation 
Apage ut intumescat vermiculus, quum sese exinaniverit Dominus. Bern.  for a curb of Pride. It's (saith he) abominable, that a Worm should swell, when our Lord made himself so low.  
Upon Deliberate Thoughts, when we reflect upon our own Unworthiness, we shall with Jacob confess; I am not Worthy 
Gen. 32. 10.  of the least of all the Mercies, and of all the Truths, which thou hast showed unto thy Servant.  
Let's lie low, and beware of all Inflammations of Pride; when we have to deal with God, we can never be Humble enough; we can never think too Meanly of ourselves, nor too Highly of God. The more Holy, the more Humble: The Humblest Christians are 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sedes prima vita ima.  the best of Christians. Nazianzen gives a Character of Athanasius, that He was High in his Works, and Low in Mind. The Higher Men are, the more Humble towards God.  
Now, when we make our Addresses to God in Prayer, let's entertain serious and high Thoughts of God's Infinite Goodness, and low Thoughts of ourselves; and this will prepare us to Pray aright.  
A Second Qualification of Prayer is 
Qualif. 2. is Faith.  Faith: We must Pray believingly, otherwise there is no Hopes of speeding. An Unbeliever, so remaining, is without Hope: He cannot Pray nor trust God, neither can any thing that he doth, obtain Acceptance; because Without Faith, 
Heb. 11. 6. Heb. 14. 23.  it is impossible to please God, and Whatever is not of Faith, is Sin.  
Mr. Tyndal, that precious Martyr, in a Letter to Mr. Fryth, lays down Four Expressions of Faith. 1. To give up yourself. 2. To cast yourself. 3. To yield yourself. 4. to commit yourself wholly, and only to your Loving Father.  
It's the Prayer of Faith, which proves Effectual, 
| Sanitatem aegroti adscribet orationi fidei, hoc est ex fide ad Deum, profusae a Presbyteris. Ne vero in Presbyteris vel in precum opere operato haerebit ●ger, principalem addit causam, Dominus excitabit, etc. Pareus.  James 5. 15. The Prayer of Faith shall Save the Sick. The Promise is made to what's Prayed for in Faith, Mat. 21. 22. And all things whatsoever ye ask in Prayer Believing, ye shall Receive.  
Let's then believe God to be True and Faithful in all his Promises, and that he will not fail of performing what he hath Promised. Though our Sense may be puzzled, and our Reason nonplussed; we must believe against all Reasoning with Flesh and Blood, and submit our Reasonings to the Will of God.  
Tertullian saith, Faith fears no Hunger. 
Fides non timet famem. Tertul.  And I have Read a Character of a Believer, That he neither fears, Poverty, nor 
Quem neque pa peries, que Mors, nec vincula ter●nt.  Bonds, nor Death. Where's greatest Difficulty, there's most work for Faith, to put forth itself. A true Believer will venture his All upon God's Word. He will say, Credo quia incredibile, I belie●● because it is Incredible. I'll leave off Disputing, and learn to Believe. Great and wondrous Effects have been brought to pass, by the Faithful Prayers of the Children of God.  
When the Army of the 
| Antoninus.  Emperor was like to Perish for want of Water; the Christian Army that was called 
Euseb. Eccles. Hist. l. 5. c. 5.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayed, and a plentiful Rain was poured down: When a Young Man at Wittenburge, had Sealed an Indenture to the Devil; upon the Prayers of Luther, and others joined with him, the Indenture was thrown in among 
Oratio est Deo Sacrificium, Diabolo flagellum & animae Solatium. Aug.  them through the Window. What will not a Prayer made of Faith (as an Instrumental Means under God) effect? Such a Prayer is said to be a Sacrifice to God, a Scourge to the Devil, and a Comfort to the Soul.  
A Third Qualification of Prayer is 
Qual. 3. Prayer must be Offered in Christ's Name.  this, that it must be Offered in Christ's Name, and his alone. No other Object of Faith but Christ, nor any other Advocate; no other Mediator, nor Intercessor, 
Joh. 16. 26. Joh. 15. 16.  but Christ alone. Christ tells us, we must Ask in his Name, and we shall have whatsoever we Ask for, given unto us. Christ is that Altar, whereupon we must Offer all our Sacrifices. He is that great Master of Requests, who must prefer our Petitions to his Father: Besides his Name there is no Salvation, Acts 4. 12. Besides his Blood there's no Redemption, Eph. 1. 7. Wherefore Luther tells us, Whatsoever is Prayed, 
Quicquid oratur, doce●ur & vivitur, Extra Christum est Idolatria coram Deo & peccatum. Luth. Tom. 3. Edit. Gen. p. 300. Non solum periculum sed horribile est de Deo extra Christum cogitare. Luth. in Psal. 28.  Taught, and Lived without Christ, is Idolatry before God and Sin. And he likewise saith, That it's not only Dangerous, but Horrible to think of God without Christ.  
Neither Heathens, nor Jews know how to Pray, neither can any Prayer they make, obtain Favour at God's Hand, because they Pray not in the Name of Christ. And without Christ, God is a Consuming Fire, an Inexorable Judge; but in Christ, a Merciful and Reconciled Father. Christ is our Peace, Eph. 2. 14. He hath Trod the Wine-press alone, Isa. 63. 3. Wherefore we must prefer all our Prayers in the Name of Christ.  
As it's reported of the Persians, that when they had Offended their King, they brought his Son in their Arms, hoping thereby to Reconcile themselves to the King. So we must present Christ unto the Father, in the Arms of Faith; He is our Reconciler, the beloved Son, in whom the Father is well pleased. If Adam, and all his Posterity had Suffered Pains and Torments, to all Eternity, they could not have merited God's Favour; But Christ hath merited by his active, and passive Obedience, And saves 
Heb. 7. 25.  to the uttermost all those that come unto God, through him, seeing he ever Lives to make Intercession for them.  
Luther hath a notable Expression, I (saith he) often, and willingly Inculcate 
Ego saepe & libenter hoc inculco, ut extra Christum oculos, & aures claudatis, & dicatis nullum vis Scire Deum, nisi qui fuit in gremio Mariae & suxit ubera ejus. Luth. in Psal. 30.  this; That without Christ, you may shut your Eyes and Ears, and say, that you know no God but him, that was in the Lap of Mary, and Sucked her Breasts.  
A Fourth Qualification of Prayer is, 
Qualif. 4. Prayer must be Offered up with Fervency. Quod assiduam sona● instantiam▪ Eras.  that it must be with Fervency. Hence the Apostle Exhorts, Rom. 12. 12. Continuing instant in Prayer: The Word is Emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fortiter perdurantes, there's Strength and Perseverance expressed by that original word: We must put our whole Strength to the Duty; so we are exhorted, Col. 4. 2. And we have Encouragement from the great Success of a Fervent Prayer; James 5. 16. The effectual Fervent Prayer of a Righteous Man, availeth much. In which words there are observable;  
1. The Person qualifyed, A Righteous Man, i. e. Such a one who is made Righteous by the Imputation of Christ's Righteousness: Such a one hath the Spirit of Adoption, and the Spirit of Prayer; for they both go together, Gal. 4. 6. And as for such who have not Christ's Spirit, they have their dreadful Doom, Rom. 8. 9 They are none of his; and if none of Christ's, they are the Devils questionless.  
2. Observe the Qualification of Prayer: It's rendered, (Effectual fervent Prayer) in the Original: It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of great Weight, and choice Signification. Those that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, were Inspired, and Transported in a high manner: they could do great Things. As Saul said of David, we may say of Prayer; Thou shalt do great Things, and also shalt prevail. It was said of Luther 
Quasi dicas ●tuosam, i. e. arde●tem, & assiduam opponi putant perfunctory. Beza.  in Prayer; Tantum potuit, quantum voluit. The Prayer that God Requires and Accepts, must be a Rowzing, Fervent, Vigorous Prayer. God requires the Male in the Flock; and there's a Curse upon the Deceiver, that hath a Male in the Flock, & voweth 
●ui timide rogat, docet ●egare. Deus differt dare, ut tu discas or●re. Deus frequenter differt nostra postulata, ut discamus grandia granditer desiderare. Aug.  & Sacrificeth to the Lord a corrupt Thing, Mal. 1. 14. The Life, Heat, Vigour, and Fervency of the Heart, must all be employed for God: To ask faintly, is the ready way to be denied. If God delay ●s, it is that we may add more Vigour, and Fervour to our Prayers. God would have us Cry louder, and Knock harder, and Seek more diligently, and Wait more Patiently.  
3. The Success followeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Availeth much. There's a Blessed Success. Prisoners have been Prayed out of Prison; Armies have been Discomfited; Plots have been Counterplotted, by Fervent Prayers. O! What great Things have been brought to pass by Prayer? Yet I cannot approve of those overbold Expressions of some, who say, That Prayer is an Omnipotent Virtue; and, Prayer is Clavis viscerum Dei: But these may be understood, Clavae non Errante; and, in a sound Sense, admit of a fair Interpretation. We Pray, but the Spirit 
Bombarda Christianorum Luth.  teacheth us how to Pray. Prayer is only an Instrumental Means, as a Weapon in God's Hand, that Moves and Guides it: So that, the Gift, Grace, and Success of Prayer, all come from God; and to God, we must return the Praise and Glory of all.  
A Fifth and Last Qualification of Prayer 
Qualif. 5. of Prayer is Perseverance. Nisi adsit in orationae perseverandi constantia, nihil o●ando agimus. Ca●v. justii. l. 3. ● 20. August. Hae. 57  is Perseverance; so we are commanded, 1 Thes. 5. 17. Pray without Ceasing. The word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without Intermission, or Continually: This is Interpreted by the same Apostle, Ephes. 6. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. in every Season, and Col. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Always. He (saith Austin) prayeth continually, who lets no Day pass without Prayer. Though God Frown, and be Angry, we must persevere in the Duty of Prayer. And it's a good Sign to continue Fervent in the Duty, even when God defers us, and seems not to hear us. A Hypocrite will not hold out: He prays only by Fits and Starts. Will he delight himself in the Almighty? Will he always call upon God? saith Job, c. 27. v. 10.  
A Third and Last Duty, as a Special 
Duty 3. To get the Ornament of a meek & quiet Spirit.  Help, and Direction, to depend upon God's All-Sufficiency, even in Suffering Times, is, To labour to get the Ornament of a Meek and Quiet Spirit: which (as the Apostle Peter saith) is in 
1. Pet. 3. 4.  the Sight of God of great Price. A composed quiet Spirit, is put into an excellent capacity to submit unto God, and depend on him, amidst the greatest straits and Difficulties. It's Observed, that Glow-worms shine brightest in the darkest Nights; I am sure a meek and quiet Spirit, appears most conspicuously in the Night of Afflictions. Some are naturally more Meek than others, and have in some measure attained unto this Moral Virtue▪ as Socrates, and other Heathens did: But a Christians Meekness shows itself amidst Revile, Buffet, and variety of Evil Entreaties from ungodly Men. How doth he labour to moderate his Passions? and even amidst blustering Storms and Tempests, than he endeavours to becalm his Spirit; so that though there be Storms without, he would gladly get, and keep Serenity within. For Instance, when God Chastiseth with his own Immediate Hand, by Famine, Pestilence, or other Noxious Diseases; now is a time to exercise Meekness, and Composedness of Spirit. When God permits Satan, and his Instruments to Persecute the Saints; then is the time to be Silent, and avoid Murmuring, and Reviling Language, and to prepare, to do and Suffer as becomes Christians, and quietly to wait for God's Salvation. God's Vine Thrives most by Bleeding; and Persecutors serve instead of Goldsmith's, to Purify, and Refine God's Children, in the Furnace of Affliction. The Fire purifieth Gold and Silver, but consumes Stubble. Wicked Men grow worse and worse by Afflictions; but Godly Men grow better and better, more weaned from the World, more Heavenly minded, and more Fruitful in every Good Word and Work. It's observable that Oil increaseth the Flame, whereas Water quencheth it; Fretting and Chafing, is like Oil to the Flame; Meekness is like Water to quench it: A Flint is sooner broken on a Pillow, than on an Anvil. A soft Answer (saith Solomon) turneth away Wrath. Meekness and Calmness of Spirit, Works much Good every way; for a Meek Man enjoyeth himself, and those Possessions which God bestoweth on him, Psal. 37. 11. But the Meek shall Inherit the Earth, and shall Delight themselves in the abundance of Peace.  
This Christ Promiseth, Mat. 5. 5. They are Blessed Persons: They shall be free from many outward Vexations, whereunto Angry Persons expose themselves. They shall (as Hierome Observes) Inherit 
Haereditabunt terram illam viventium, ●●a mites & humiles possideb terram, hoc est vitam aeternam. Hieron. in Psal. 37.  this Earth, and the Life to come. Meek Persons have Interest in those Promises, whereof one is, They shall Eat and be Satisfied, Psal. 22. 26. Another is, That God will Guide them in Judgement, Psal. 25. A Third is, That God will Beautify the Meek with Salvation, Psal. 149. 4. If then we would profit by Afflictions, we must get a meek and quiet Spirit. Affliction Preacheth Meekness of Spirit. And some have learned more Meekness by a few Weeks Imprisonment, than by hearing Sermons for many Years before. Affliction is one of God's Teaching Ordinances; and when a chastising Rod, and a teaching Word go together, there's a Mercy in such an Affliction. If we would be followers of Christ, we must be Lowly and Meek; for he Propounds himself a Pattern for our Imitation, Learn of Me, for I am Meek and Lowly in Heart, and ye shall find Rest unto your Souls, Mat. 11. 29. If we would Reap any Profit by the Word, we must Receive it with Meekness, 1 Jam. 1. 21. If we would gain a lapsed Brother, we 
Gal. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aptum reddite & sanate quod Corruptum est, quae significatio bene congruit buic loco. Gr●t.  must Restore him, or set him in Joint, in the Spirit of Meekness. Wherefore this will be our Wisdom and Glory, both to get such a composed, and quiet Frame of Spirit, and so to behave ourselves in Sufferings, with that Mildness, and Christian Meekness, as that the worst of our Enemies may be constrained to Confess, that God is in us undoubtedly of a Truth. How many have lost the Honour, and Comfort of their Sufferings, by mixing their own Passions, and Revengeful Speeches? Froward, and Reviling Speeches, detract from the Honour of a Cause, be it never so Good. Excellent is the Counsel of Cyprian. If (saith he) 
Si filii Dei sumus pacifici esse debemus, cord mites, Sermone Simplices, affectione concords, unanimitatis nexibus cohaerentes. Cypr. de unitate Ecclesiae.  we be the Sons of God, we ought to be peaceable, and mild in Heart, single in our Speeches, agreeing in our Affections, and agreeing in the Bonds of Unanimity.  
Thus than if we put these Three forementioned Duties, into continual Practice, viz. To Live by Faith, to set the Spirit of Prayer a Working, and Possess ourselves with a meek and quiet Spirit We shall Learn to Trust, and Depend upon God's All-Sufficiency, amidst the greatest Fears, Dangers, straits, Losses, and Difficulties, that are either Imminent or Incumbent upon us.   

CHAP. XVI.  
Containing a Third Use for Examination in Five Queries.  
IT will now be Requisite, that I Enlarge Use 3 
for Examination  a Third Use, for Examination and Trial, whether we believe God to be All-Sufficient; and whether in all times, we will stay, and depend upon him. This nearly concerns every one of us, to put ourselves upon a strict Trial and Inquisition. In pursuance of this Use, I shall propound these ensuing Queries.  
Whether we acknowledge God's absolute Quer. 1 
Whether we acknowledge God in the Relations he hath over us.  Power, Sovereignty, and Dominion? And, do we acknowledge him, in those Relations he hath over us? Do we acknowledge him our Creator? If so, we may conclude, that a Creator will take care of his Creatures. Do we acknowledge him our King and Governor? If so, we shall confess that a King will Defend, Protect, and Rule his Subjects? Do we acknowledge God our Father? Then a Father will provide for his Children. Do we acknowledge God, our Lord and Master? Then a Master will provide for his Family. If we did consider these Relations between God and us, How much would our Spirits be settled and established?  
To Consider, That God is our Portion, 
Lam. Psal. 23. 1. Gen. 15. 1.  and Shepherd, our Shield, and exceeding great Reward, a tender Father, full of Bowels, a God of all Consolations; these things should keep us from sinking in the greatest Storms and Tempests. If we had Faith enough to make use of our Pronoun, My, and apply God, as My God, there's abundantly enough to Support and Revive us, under the heavyest Pressures, that can befall us. Deus 
Col. 3. 11.  meus omnia, God is all in all, and with God, the most Bitter thing is Sweet, and without God, the Sweetest thing is Bitter.  
A Second Query is, Whether we have Quer. 2 
Whether we have recourse to God, as our Counsellor.  continual Recourse to God, as to our Counsellor, in all Conditions, both in Prosperity and Adversity? Do we Ask Counsel of God, and beg the Guidance and Direction of his Spirit? Many Ask Counsel of Flesh and Blood, Corrupt Interests, and Carnal Relations, and have no regard to the Word of God; and they Prosper accordingly. Saul Ask Counsel of the Witch of Endor, and Ahaziah sent to Ask Counsel of Baalzebub, the God of Ekron; but they paid dear for going to such Counsellors: But a true Believer makes God his Counsellor; he's sensible of his want of Wisdom, and he Asks Wisdom of God; he knows not what to do, not how to wind himself out of intricate and perplexed Affairs; but he falls upon his Knees, and begs Directions from Heaven.  
Abraham's Servant made Applications to God by Prayer, and he was Successful in his Journey. Jacob Prayed to be Delivered from his Brother Esau, when he came against him with Four Hundred Men; where to Ask Counsel else, he knew not, nor would not Ask of any, but of God alone.  
It's easy to Judge, how much a Man respects his Counsellor, and how much Confidence he reposeth in him, when forsaking all others, he adviseth with him alone, in all his doubts, and applieth himself to Him alone, in all his Difficulties.  
If then we repair to God by Prayer and Supplication, and beg his Direction and Assistance, and Wisdom from him to Counsel us, and if we rely upon the Counsels of his Word; it's Evident, that we believe him to be All-Sufficient, and put our Trust and Confidence in him.  
What a stir was there amongst Philosophers, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to find out the meaning of one Word; Insomuch, as Hermolaus Barberus went to the Devil, to know the meaning thereof, and he left him more unsatisfied, than he found him. What a bustle do Stargazers, and Judicial Astrologers make, in giving their Judgement upon Conjunction of Planets? And how false they are in their Judgements, is notoriously Apparent. Such Chaplains of the Devil have their Doom, as the Prophet Denounceth, Isa. 47. 13. Let now the Astrologers, the Stargazers, the Monthly Prognosticators stand up, and Save thee from those things that shall come upon thee. Behold, they shall be as Stubble, the Fire shall Burn them, they shall not deliver themselves from the Power of the Flame, there shall not be a Coal to warm at, nor Fire to sit before it.  

| Mr. Gataker.  A Reverend, and Eminently Learned Divine, Encounters these Stargazers, and (though they opposed him as Jannes, and Jambres resisted Moses, yet) he abundantly confuted them. Such 
Annotations of Mr. Gatakers.  (saith he) as tell before hand the Occurrents of each Month, as our Prognosticators also do, these are under the Judgement of that Text. But whither should a People go, but to their God? He is 
Isa. 9 6. Heb.  a God of Wisdom; Christ is a Counsellor, and the Wisdom of the Father. To go for Counsel elsewhere, we shall ●e sure to speed worse. What befalls those, Who Ask Counsel at their Stocks? But to be given over to vilest Abominations, and so left Incorrigible, Hos. 4. 12, 13, 14. What's their Punishment, Who set at Naught all the Counsels of God? Read Prov. 1. 26. I also will Laugh at your Calamity; I will Mock when your Fear cometh.  
Wherefore let's resolve as Naomi gave Counsel to Ruth, not to be found Gleaning in any other Field. Let's not Consult with Carnal Interests, and Selfish Ends and Designs; but let us be much upon our Knees, seeking God for Direction, begging Wisdom of God, for Ordering all our Affairs. We may Ask of Men, Counsel, and meet with Reproaching, Upbraiding Language from them; but the Apostle tells us, Jam. 1. 5. If any of you lack Wisdom, let him Ask of God that giveth to all Men Liberally, and Upbraideth none, and it shall be given him. The Gifts of some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like the Trojan Horse, with an Ambuscado in it, and as a Greek Author saith, 
Timeo Danaos & dona ferentes. Virg. Aen. 2. Isocra.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They rather make a Market, than do a Courtesy: But God is a Liberal free Donor; God gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, simply and singly.  
A Third Query is, Whether we in all Quer. 3 
Whether in all our dangers, we have recourse to God as our Refuge?  our Dangers, have Recourse unto God, as our Refuge? That's a Sign of our Affiance in God, and of our dependence on him; When in our greatest Dangers, we make him our Refuge, and our hiding Place. Thus the Psalmist gins, Psal. 46. God is our Refuge and Strength, a very present Help in time of Trouble. This Psalm comforted Luther in all his Afflictions, he would say, Come let us Sing, Psal. 46. And then we will not Fear.  
God's Children have a place of Refuge, Prov. 14. 26. And who is this Refuge, we Read, Isa. 25. 4. For thou hast been a Strength to the Poor, a Strength to the Needy in his Distress, a Refuge from the Storm, a Shadow from the Heat, when the Blast of the Terrible one, is as a Storm against the Wall. Christ is this Refuge promised, Isa. 32. 2. A Man shall be as an Hiding place from the Wind, and a Covert from the Tempest, as Rivers of Waters in a Dry place, as a Shadow of a great Rock in a weary Land.  
Who Seeks not in Danger, some Refuge or other? Even brute Creatures Seek after a Refuge and Shelter. The Coneys (saith Solomon) are a feeble Folk, 
Prov. 30. 26.  yet make they their Houses in the Rocks. The Birds of the Air have Nests, Foxes have Holes; the Beasts of the Field (when a Storm is a coming) make haste to Shelter themselves under the Defence of great Trees.  
Amongst Men, there are variety of Refuges; For Instance, The Jews had their Cities of Refuge. The Romans had their Asylum. And amongst variety of Men (as their Fancy leads them) they make choice of various kinds of Refuges. The Voluptuous Man hath recourse to his Pleasures, the Ambitious to his Honours; the Covetous Man to 
Job 31. 14. Prov. 18. 10.  his Riches; the Wedg of Gold is his Confidence, and strong City. And Malicious, and Implacable Persons comfort themselves with Hopes of Revenge; that's their Refuge: And others betake themselves to lying, dissembling, and equivocating: But all these are broken, deceitful, and fading Refuges, which will fail a Man in the greatest Extremity; when he hath most need of Help, than they will Deceive, and give him the Slip: But the Child of God, applieth himself to God for Refuge: God is a Refuge, a strong Tower, Bulwark, and Rock of Defence. God is the Believers Strong Tower from his Enemies. A strong 
Psal. 61. 3.  Tower for Security, Prov. 18. 10. The Name of the Lord is a strong Tower; the Righteous runneth to it, and is safe. i e. When God's Name is called upon in Sincerity and Truth, there's strong 
Quaquaversum se verterit anima, ad dolores figitur alibi, p●aeterquam in te. Aug. Confess. l. 4. c. 10.  Ground of Security against Trouble. When People, through an inconstant, fickle Spirit, have made trial of several Refuges, they find by Experience, that there's no Security, but in God; no Rest for a Christian, but in Christ. God is said to be Centrum quietativum, the Centre of all Rest: no rest nor Quietness elsewhere. All the letters in the Name jehovah (as some Rabbins, and others observe) are Quiescent; I am 
Quia f●●isti nos ad te, inquietum est cor nostrum don●c requie●cat in te. Ang. Confeslib. 1. c. 1.  sure, there's no Acquiescency for a Christian, but in God.  
I'll Conclude what I have to say of this Particular, with the Experimental Speech of Moses, the Man of God, Deut. 32. 31. For their Rock is not our Rock, even our Enemies themselves being  
A Fourth Query is, Whether we make Quer. 4 
Whether we make God our Treasures.  God our Treasure? Where the Treasure is, the Heart will be; And if we make God our Treasure, our Heart will be fixed upon him.  
Now, to get and keep a Treasure, there's required great Diligence, high Appretiation, and a provident Carefulness. 
1. There is required Diligence.   
First, There's required great Diligence, much Labour and Industry: For getting of Pearls, and precious Stones, 
Non nisi sublato reperitur gemula saxon.  many Scramble upon Rocks, and others Dive into the Indian Ocean. Some for Treasures, Dig in the Mines, and bestow indefatigable Pains. What abundance 
Impiger extrem●s currit mercat●r ad Indos.  of Pains doth the Merchant take, in his Voyage to the Indies, for to compass the Treasures there? And, if there be such Pains taken for Temporal Treasures; O! What Pains ought to be took for Eternal Treasures? All the Treasures in the Universe, are not to be compared to the Treasures of Wisdom.  
Throughout the whole Book of Proverbs, by the Name of Wisdom, are set forth Christ, and his Graces: What an high Commendation given of Wisdom, is upon Record, Prov. 8. 11. Wisdom is better than Rubies; and all the things that may be desired, are not to be compared to it. This is preferred before the Gold of Ophir, the Onyx, and Saphire, Coral, Pearl, the Topaz of Aethiopia, Job. 28. 16, 17, 18. etc.  
What pains then, and what diligence must be employed, for the Attainment of Divine Wisdom? There's required Crying after Knowledge, lifting up the Voice, Seeking and Searching: All must concur to the finding of the Knowledge of God, Prov. 2. 5.  
Then Secondly, There followeth an high 
2. There must be an high prising of God, & all his Ways.  Appreciation of God, and all his Ways. That Soul that's Diligent to make sure his Interest in God; O! How will he prise God, and the Graces of his Spirit? God is his Riches and Treasure; he reckons of no Riches, besides the Riches of Christ, and the Riches of Faith; and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 34. 29. Cant. 5. 10.  Christ is Precious, or an Honour in the Estimation of all true Believers, 1 Pet. 2. 7. Christ is a Plant of Renown, the Chiefest of Ten Thousand. A Pearl of Superlative Estimation; which, when 
Mat. 13. 45.. Nimietates & excessus debentur Deo.  the Wise Merchant found, he Sold all for the Purchase thereof. We cannot think too vilely of Sin; we cannot think too highly of Christ.  
Thirdly, There followeth a Provident 
3. There is a Provident Carefulness.  Carefulness: If we have been at great pains to get this Treasure, and know how to value it; than it will follow, that we ought to Exercise all the Provident Carefulness we can, to keep this Treasure. We throw not Treasures carelessly on the Ground; but we lock them up in our Cabinets; Christ is our Chiefest Jewel; we must keep Him in the Cabinet of our Hearts. God is our Treasure; we must set at nought all other imaginary Treasures, in Competition with him, or Opposition to him.  
We must take fast hold of Wisdom, and not let it go, for it is our Life. Let all that's dearest and nearest go for God. Let's part with the greatest Riches, which the Universe can afford, rather than lose our Interest in God. The foolish young Man, Mark 10. 22. could not brook the Doctrine of Self-denial: He would rather part with Treasures in Heaven, than Treasures on Earth. Multitudes braid of his humour, who prefer Earthly, before Heavenly Riches; who grasp with all Greediness, Earthly Accommodations, and Secular Interests; and in the mean time, neglect the great Things of Eternity: These verify a Vulgar Proverb, to be Pennywise, and Pound-Foolish. But our Duty is, to make sure of a durable Substance, of Riches and Treasures, which will abide unto all Eternity.  
When the Trojans (as they say) lost their Palladium, all was lost: That's a fabulous Story of Poets. But I am sure, if we lose our Interest in God, if we lose his Favour, we are altogether lost, and utterly undone to all Eternity.  
He then, that knows the Infinite Dignity, Price, and Value of this Treasure, 
Fidelis homo, cujus totus mundus divitiarum est, & quasi nihil habens omnia possidet inhaerendo tibi cui Serviunt omnia. Aug. l. 5. Confess. c. 4.  what an high, and excellent thing it is, to make God our Portion; what a rich Treasure it is, to be a Possessor of Divine Wisdom; what an unspeakable happiness it is, to have the Lord for our God; to have an Interest in his Promises, and the Consolations of the Spirit: That Man (I say) who knoweth the high Valuation of these things, he would not lose them, for all the Kingdoms of the World, and the Glory of them.  
The Martyr cried out in the Flames▪ 
John Lambert.  None but Christ: So, none but Christ, can enrich, and comfort a Christian.  
The Fifth and Last Query is, Whether Quer. 5 
Whether we make God our chiefest Joy.  we make God our chiefest Joy. There's in every one, something or other, that they most rejoice, and delight themselves in the serious Meditation thereof. Some fancy one kind of Joy, some another; and there are many varieties of Fancies, as Philosophers reckon upon several Apprehensions of Felicity. We Read in Scripture, of Joy in Harvest, Joy in Espousals, and Joy in taking of Spoils; but none 
Quam suave mihi subito factum est carere suavitabus nugarum, & quas committere metus fuerat, jam dimittere gaudium erat. Aug. Confess. l. 9 c. 1.  of these are lasting Joys: But a Believers Joy is in God; He never fails.  
Upon a serious deliberate Consideration, there's no Joy elsewhere. What's the joy of debauched Jovialists, but like the Crackling of Thorns, a blaze, and suddenly gone? What's the joy of Ambitious Men, such as Haman's were, but dashed upon a sudden? When the King was Angry at him, His Face was covered, and he immediately was carried from a Banquet, to a Gallows. What became of the Joy of Belshazzar amidst his 
Dan. 5. 5.  Quaffing and Carousing? He was suddenly doomed to Judgement. Laughter and Mirth, are vanity; and Joy, and Rejoicing in the World, are but that Laughter, which is called, Risus Sardonicus; 
Tumultuosis varietatibus dilaniantur cogitationes meae, intima viscera animae meae, donec in te confluam purgatus & liquidus igne amoris tui. August. Confess. l. 11. c. 29.  which endeth in Bitterness and Mourning.  
Here then lieth our Duty; To make God our Joy. So did Nehemiah comfort the Jews, in a time of Heaviness, Nehem. 8. 10. The Joy of the Lord▪ is your Strength.  
Amidst variety of perplexing Thoughts, Comforts from God refreshed David's Soul, Psal. 94. 19 Amidst the great decay, and failing of Creature-Comforts, there was still matter of joy, and rejoicing in God, Hab. 3. 17, 18.  
If then we can, amidst Sorrows and Troubles, make God our Joy, and Rejoicing; if we can delight, and comfort ourselves, in God's Consolations, when all Worldly Consolations fail; this evidently proves our Trust in, and Dependence upon God.  
Joy in God (as Aaron's Rod swallowed up the Rods of the Egyptians) swall●weth up Worldly Joys, and Worldly Sorrows. To rejoice in Wife and Children, Corn and Wine, and Gold and Silver, are uncertain Joys: But Joy in God, is an abiding Joy. The greatest Worldly Joys may have their Changes: Worldly Joys are fading and deceitful, like the River Jordan, that emptieth all its Sweetness into a stinking, and sulphureous Lake; But Heavenly Joys are lasting, and bend not to a Declination.  
Therefore it's an excellent Expression of 
| Aug. Sol. c. 35.  an Ancient Father speaking of this Joy; O Gaudium supra Gaudium, Gaudium vincens omne gaudium, extra 
Verum gaudium non desinit, nec in contrarium vertitur. Sen. Epist. 59  quod non est gaudium.   

CHAP. XVII.  
Containing the Fourth and last Use for Consolation.  
THe Fourth and Last Use (for a Conclusion Use 4 
f●r Consolation.  of this Treatise) is, for singular Consolation unto all true Believers, who depend on God's All-Sufficiency and Faithfulness. Their Benonies, will prove their Benjamins: Though they Sow in Tears, they shall Reap in Joy.  
Amidst their greatest Losses, it's a Ground of Singular Consolation unto them; That God is able to give them much more, etc. And if God see it good for them, he will give them much more, and abundantly Recompense their Losses. What? Though they be tossed up and down with Boisterous Waves; yet they have a Rock to climb upon, which David Prayed to be led into, Psal. 61. 2. When my Heart is overwhelmed, lead me to the Rock, that is higher than I 
| Deduxisti me i e. in temetipso, quia es Dux meus, tu es viator meus. Quia factus es spes mea, vox Ecclesia ad Christum q. d. Quo modo tu resurrexisti immortalis & nos sic eredimus resurg●re. Hieron.  The Psalmist disclaims all other Rocks: God is the only Rock; and if we climb upon any other Rock, that is not higher than ourselves, we shall none be safe. What? Though Enemies have great Wrath, and Flourish; yet the greatest of them, have but a short time, Rev. 12. 12. And, notwithstanding Prosperity at present; yet inevitable Destruction, is the Portion of Prosperous wicked Men, Psal. 92. 7. What; Though God respite the Deliverance of his People, and Answer not speedily: It is but to prepare them for the better Reception of Mercies, to humble them, prove and refine them. And though Offences must of necessity come; yet, woe be to them, by whom they come. Let all that fear God, make it their Study to give no just Offence, neither by imprudent Words, nor imprudent Actions. The Wisdom of the Serpent, is as needful as the Innocency of the Dove. Neither let any Man limit the Holy One of Israel, nor prescribe Times and Seasons to him.  
Let's rest contented, and satisfied with all God's Dispensations. If Poverty, Prisons, Disgrace, Exile be allotted for us, let's justify God's Deal in all, and leave of Murmuring at and Censuring of Second Causes. What said Job in Answer to his Wise? Job. 2. 10. Shall we receive Good at the Hand of God, and shall not we receive Evil? Hath not Christ foretold, that in The World, ye shall have Tribulation; but he addeth a singular Word of Comfort in the same place 
1 Thes. 3. 3.  (viz. John 16. 33.) Be of good Comfort, I have overcome the World: This is That we are appointed unto.  
Let not any of God's Children be discouraged by their Sufferings, provided that they Suffer for Righteousness Sake; neither let them faint in the Day of Adversity: For if thou faint in the Day of Adversity, thy Strength is small, Prov. 24. 10.  
There's a Learned Author, who hath 
Ascendisti in navem cum Christo, quid expectabis s●renum? Imo ventum & procellas, & fluctus navem operientes, ut mergi incipias; sed hoc Baptismo Baptizandus prius es: tum sequetur serenum, Excitato & implerato Christo, qui saltem dormie● aliquando. Melch. Adam. in vita Hessi.  a Saying; Thou hast Ascended with Christ into the Ship; What, wilt thou expect a Calm? Nay, rather Winds, Storms, and Waves over-whelming the Ship, that it may begin to be Drowned: But thou art First to be Baptised with this Baptism; Christ being Awakened, and Prayed unto, who will sometimes Sleep.  
Let not any ante-date Deliverances, nor precipitantly Carve out Ways of their own devising, and Means according to their own Imaginations, as if at such a Time, and in such a Way they should be delivered from their Troubles. Let's Patiently and Believingly wait on that Promise, 2 Pet. 2. 9 The Lord knoweth how to deliver the Godly out of Temptations, and to reserve the Unjust unto the Day of Judgement, to be Punished. But still let Christians remember Silently, and Patiently to wait on God.  
Both Primitive Martyrs, and those of 
| See the large declaration of Bishop Farrer, Bishop Hooper, Taylor, Philpot, Bradford, Crome, Rogers, Saunders, Laurence; Fox. Act. & Mon. vol. 3. p. 162. Edit. 1641.  the last Century, often charged, and advised their Brethren in these Words; Take heed ye Rebel not against Authority.  
Let such as profess Religion, and desire to walk most closely with God, Evidence the Sincerity of their Profession by their Loyalty, Meekness, and Patience; so that Enemies, who watch for their Halting, may either be altogether put to Silence, or else Confess, that (as it was said of Daniel) They can find no 
Dan. 6. 5.  Fault in them, except the Law of their God.  
There are some special Grounds of Comfort to all true Believers, to uphold and revive their Spirits amidst the sharpest Sufferings, which they meet withal; I shall mention them in Particulars, and so Conclude.  
First, They have Communion with 
1. Communion with God.  God; of this only God's Children are Partakers, and only they know, what's meant by Communion with God, and cannot be content without it: Carnal Men are as mere Strangers to Communion with God, as Nicodemus was to the Mystery of Regeneration.  
Now, this Communion with God is a Sacred Acquaintance; to which Eliphaz Exhorts Job, Chap, 22. v. 21. Acquaint now thyself with him, and be at Peace, thereby Good shall come unto thee. This, Moses attained unto in an Eminent manner, even unto a Sacred Familiarity; Exod. 23. 11. And the Lord spoke unto Moses Face to Face, as a Man speaketh unto his Friend. The Apostle speaks in his own Name, and in the Name of all true Believers, 1 John 1. 3. Truly, our Fellowship is with the Father, and with his Son Jesus Christ.  
This Communion Bradford attained unto, in a great measure: For he often, not only Prayed, but Studied Kneeling, and would not rise up, till he found some Spiritual Illapses, some Divine Influences upon his Soul.  
Bernard used to say; Lord, I will never 
Nunquum abs te absque te recedo. Bern. Ep. 116.  departed from Thee, without Thee.  
Communion with God, will make a Prison to be a Palace, a Dungeon a Paradise, Chains of Iron to be as so many Chains of Gold.  
Alice Driver, a Faithful Martyr, when 
Act. & Monum. Vol. 3.  she came to the Stake, and was bound with the Iron-Chain, she kissed it, and said; It was the best Neckerchiff, that ever she wore all the Days of her Life.  
Samson did eat Honey out of the Carcase 
Melior est tristitia iniqua patientis, quam l●titia iniqua ferentis, Aug.  of a Lion; and so, those who have Interest in Christ, and enjoy Communion with Him, suck Sweetness out of all their Sufferings, and their very Sorrows are better than the Mirth of Wicked Men. This comforted Basil in his Banishment, and in his Sufferings; Let (saith he) the Queen cast me into the Sea, I will remember Jonah; let her cast me into the Fiery Furnace, I will remember the Three Children; let her Banish me, the Earth is the Lord's, and the Fullness thereof.  
He that hath Communion with God, and comes to God, as a Child to his Father, making his Moan and Complaints to him; he is a Man of Comfort, even in Times of greatest Troubles. And nothing but Communion with God, will comfort and quiet the Soul.  
A Second Ground of Comfort, is God's 
2 Ground of Comfort, God's Special Protection. Matth. 6. 34.  special Protection, and gracious Preservation. None can say, They shall be exempted from Troubles; for each Day hath its Troubles; and Sufficient for the Day, is the Evil thereof. Yet God's People meet with Singular Protections; Job 5. 19 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Polych. in Catena Graecorum Patrum.  He shall deliver thee in Six Troubles; yea, in Seven, there shall no Evil touch thee.  
Sometimes, in Common Calamities, and Epidemical Diseases, both Good and Bad smart under the Rod: Yet Josiah, though he died in War, was promised to die in Peace; for he had Peace with God, and Peace with his Conscience; and that's Peace enough.  
Sometimes, God delivers his People, as Brands, out of the Burning, and gives them their Lives for a Prey; as Baruch and Jeremy had.  
In the Last Century, when there was Persecution in England with Fire and Faggot, in Queen Mary's Days, within the Compass of less than Four Years, there died Two Hundred Seventy-Seven Persons by Fire and Faggot; Five Bishops, One and Twenty Divines, Eight Gentlemen, Eighty-Four Artificers, One Hundred Husbandmen, Servants and Labourers Twenty, Twenty-Six Wives, Twenty Widows, Nine Virgins, Two Boys, and Two Infants.  
In Scotland died Two Eminent Martyrs, viz. Mr. James Wiseheart, and Mr. Patrick Hammelton.  
In this time, there died none (upon the same Account) in Ireland: The Reason 
Dr. Usher Archbishop of Armagh.  and Narrative, a most Eminent Light in the Church, (whose Name is Famous throughout all the Churches of Christendom) not long before his Death, desired that the Story might be transmitted to Posterity. Thus he told the Story, (and many can witness it, that then heard it from his Mouth.)  
There was (saith he) a Commission from the Queen, sent down by a Doctor into Ireland; who going with the Commission thither, at Chester (where he lodged in his Travels) he boasted, that he had a Commission de Comburendis Haereticis: One of the Servants of the Inn, being a Well-willer to Protestants, took notice of the Words, and got away the Commission. When the Commissioner came into Ireland, he was Entertained with great Respect. After some time, he appeared before the Lords of the Council in Ireland; and then opened his Box, to show his Commission; but there was nothing in the Box, but a Pack of Cards: Whereupon he was Committed to Prison, and threatened exceedingly; but upon Security given, he was afterwards Released, and returned into England, and obtained a New Commission: But as soon as he came to Chester, the Report came of Queen Mary's Death, and he stopped his farther Journey.  
This Story, that Reverend and Learned Archbishop, and Lord-Primate of Ireland aforesaid, desired that it might be divulged, and kept in remembrance; for he said, He was sure, that the Story was true.  
But, suppose this to be a more than ordinary (as it is) Preservation; however, Wonderful are the Preservations of God's People! Let every one call to mind, in particular, the Gracious Providences of God in his Protection, and Preservation; hence will arise Grounds of Comfort from, and Confidence in God's All-sufficiency.  
A Third Ground of Comfort, is Experience 
3 Ground of Comfort, is Experience of Daily Provisions.  of Daily Provisions; daily Bread, wonderful Supplies; and these in Mercy given, and Sanctifyed. The Men of the World enjoy outward Things, (and they are not to be accounted Usurpers) ex Largitione, by God's general Bounty; but Believers enjoy them ex Promisso, by Virtue of a Promise. By common Donation, and general Providence, wicked Men enjoy their Possessions; but good Men enjoy them by special Favour and Mercy in Christ: With Him they have all 
Rom. 8. 32.  Things. For one to have the Good Things of this Life, as Riches and Honours, and to have Christ with them, to have them Sanctifyed; this is the Mercy indeed.  
And, Fourthly and Lastly, Here is the 
4 Ground of Comfort, is Hope of Eternal Glory.  greatest Ground of Comfort, even the Hope of Eternal Glory. Whatever be the Sorrow in Seedtime, the Harvest will make amends for all: Whatever be the Losses, the Riches of Christ will make abundant Compensation.  
The Kingdom of Heaven, the Glory to be revealed, the Eternal Sabbath, the Beatifical Vision; these are in the Eye, Heart, and Meditation of the Saints of God.  
Wherefore, with Moses, they look unto the Recompense of Reward; with Stephen, 
Heb. 11. 26.  they see Christ amidst their Sufferings; and, with Moses, see him who is 
Heb. 11. 27.  Invisible.  
Compare the Outward Sufferings, with Inward Comforts; and especially, Transient Sorrows, with Eternal Joys, and there will be abundant Cause of Comfort, notwithstanding the greatest Afflictions that are on us, or may befall us in this present World. Heaven will make amends for all; and the Consolations of God, are sufficient for us.  
Amidst Fears and Perplexities, for real or imaginary Losses, let us Comfort ourselves with the Text; and take Counsel from the Man of God, his Answer to Amaziah; viz.  The Lord is Able to Give us much More than This. 
And upon this Consideration, our Spirits will be Revived, and Supported, in the Times of Jacob's Troubles.   
FINIS.   

THE CONTENTS OF THE First Treatise.  

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

ERRATA In the First Treatise.  

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

THE Second TREATISE, Concerning the PRECIOUSNESS OF CHRIST; Preached long since for the substance thereof, (but since much enlarged) at St. MARY'S OXON.  
By Henry Wilkinson. D. D. Then Principal of Magdalen-Hall.  Matth. 13. 45, 46. Again the Kingdom of Heaven is like unto a Merchantman seeking goodly Pearls, who when he had found one Pearl of great Price, went and sold all that he had, and bought it. 
LONDON. Printed for John Kidgel, at the Great-Atlas in Cornhill, 1681.   

TO THE Candid READER.  
WHAT here (Reader) I present to thy View, (and as I hope) to thy Candid Interpretation, I Preached many Years ago at St. Mary's in Oxford: Since I have formed it a Treatise with Inlargements.  
The Subject Discoursed on, is, The Preciousness, infinite Dignity and Value of our Blessed Lord, and only Saviour Jesus Christ. The Wise Merchant in the Parable Sold all, and Bought this Pearl of great price. It's Chrysostom's Observation, 
Matth. 13. 45, 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysoft. in loc.  Christ is the Pearl of infinite Value, if you sell not all you cannot purchase it.  
It's worth our best Inquiry, to ask who are they that put the highest price, and estimation upon our Holy Lord Jesus? The Text gives a full Answer; Unto you which believe, he is precious. Only true Believers value Christ above all others. The unbelieving Gadarens preferred their Swine before a Saviour, and Demas valued the World above Christ and his Apostles. It's▪ Recorded in History, that a Profane Duke of B●●●on pro●est, That he would not leave his part in Paris for his part in Paradise. It's no new thing for Swine and such who (though they are in Me●s shape) who have Brutish Qualities, to trample precious Pearls under their Feet, they resemble the Dunghill Cock in the Fable, who would rather have a Grain of Barley, than all the Jewels in the World: But a True Believer who hath Experimental Knowledge of the Superlative worth of Christ, values him at a higher Price than all the Kingdoms of the World, and the Glory of them. It's evident how highly the Love-sick-Spouse, valued Christ, C●●●t. 4. 10, 11, 12. A Holy Martyr when the Flames were about his▪ Ears, Cried out▪ None but Christ, None but Christ. And 
John Lambert.  Mr. Bradford that eminently precious Martyr often poured out abundance of Tears upon his Trencher (as he sat at Table) and being asked the reason why he Wept? he Answered, because he could not bring his dull Heart to love Christ more than he did. Mr. Calamy, late Pastor of Aldermanburic, an Eminent and Faithful Minister of the Gospel, who (though Dead) speaks in choice Works, and Exemplary Conversation) amongst many other excellent Writings of his in Print, put forth a very ●seful Book, well worth the reading over and over again, called, The Godly Man's Ark, in the close thereof he makes a Collection of several distinguishing Evidences for Heaven, Mrs. Joan Moor, a Godly Woman of his Congregation, declared and acquainted him with ●ll, I'll make mention 
The Godly Man's Ark. p. 25 2. p. 25 3.  of her own Words. Now (saith she) I find nothing so hard to me, as to believe aright to cast away my own Righteousness as Dung, in point of Justification, and to cast away my Unrighteousness, so as that be no better to me, and to Roll, and Cast, and Venture my Immortal Soul upon Jesus Christ, and his Righteousness, for Life and Salvation by him alone, and to see myself complete in him, this is Supernatural: Yet I must and will give Glory to God, and say, Lord I believe, help thou my Unbelief: And by this I prove that this precious workof Faith is wrought in me, because I find that Jesus Christ is to me very precious: and I find in the Word, Unto them that Believe, he is precious. 
1 Pet. 2. 7.   
What I shall further add is by way of an Humble Entreaty, and a Just Apology. Be pleased (Reader) through thy Candour to pass by, or Correct, several mistakes of the Printers. Had I enjoyed my Health (though I live at fifty Miles Distance from that Press, and am in the 64th Year of my Age, yet I would willingly have undertaken so long a Journey to review and Correct the Press, but for two whole Months Space (whilst these Treatises were Printing) I was very sick of that Feverish Distemper, which is now adays Epidemical, and likewise (as I am Informed) one of the chief Printers was very Sick at the same time.  
Whoever thou art that art pleased to read these two Treatises, and gainest any Spiritual Advantage for thy precious soul, thou wilt much rejoice the Heart of the Author (whose Cordial Desire is thy everlasting good) and ●e hearty desires thy prayers, and remains,  
From my Study in Great Cornard, near Sudbury in Suffolk, Nou. 29. 1680. Thy Souls Servant. Henry Wilkinson.   

THE CONTENTS OF THE Second TREATISE.  

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

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

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

CHAP. I.  
Containing the Coherence, Division, and Exposition of the Text and the Deduction of a Doctrine, with the Method of prosecuting the same.  
OUR Saviour Christ before his Passion gave in charge to St. Peter a Duty of weighty concernment, viz. 
a Luke 23. 32. ●● si diceret sicut tu, a me specialem misericordiam consecutus es & post lapsum erigeris, & firmaberis, sic tu, conversus perfecte misericordiam impende proximis tuis, robora, ac subleva eo●. Stella in loc.  When thou art converted strengthen thy Brethren Likewise after his Passion he presseth three times with great Vehemency, the grand Pastoral Office, which is saith 
(b) Joh. 21. 15, 16, 17.  he) (b) to feed my Sheep and to feed my Lambs. Christ challengeth a peculiar propriety in them, because he calls them his Sheep and Lambs. Peter was not the Lord, but the Servant of them, as 
* Non igitur 〈◊〉 〈◊〉 Dominus, quod ipsemet Petrus agnoscit. 1 Pet. ●. 3. neque ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Is enim est ●●icus ill● 〈◊〉 sa●●guine suo redemptarum) sed ut fidu● 〈◊〉 Minister. Be●● in Joh. 21. 15.  Beza appositely notes against the Pope's usurpation. Questionless this charge reiterated with such ardency of affection by Christ, made deep Impressions upon the Heart of Peter, as may be evidenced by the whole current of his Epistle: For the main design in them (which he drives at) is, to gain Souls unto Jesus Christ. For instance and particular proof of what I have asserted: This holy Apostle makes it his grand business throughout this whole Epistle, partly to persuade the converted 
* Videntur haec ad Judaeos propri● scribi, quod Petrus esset Apostolus Circumcisionis. Erasm. Hujus dispersionis caput erant Judaei Babylonenses, quos vel ideo 〈◊〉 ●●minat q●ia ● Babylone scribebat. Drus.  dispersed Jews to whom he wrote. That the Doctrine of the Gospel is the only true Doctrine of Eternal S●●vation, and partly to engage them to persevere in the Profession thereof, and to live up to that Profession.  
For accomplishment of these great ends the Apostle quits himself as becomes a faithful Minister of the Gospel in endeavouring to distinguish the precious from the vile: Such as put this great Duty into Practice, have a high Character of Honour put upon them; Jer. 15. 19 And if thou take forth the Precious from the Vile, thou shalt be 
* Summa est eos demum censeri coram Deo fideles Ecclesiae pastors, qui non moventur respectu hominum qui non flexibiles in hanc vel in illam partem, sed rect● judicant ex lege Dei. Calv. in loc.  as my Mouth. Now the difference is evidenced both by what they have left off, and forsaken, and by what they have made choice of and embraced, 1. They have lest off and laid aside, or rather rejected and refused (as a 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè-significat aliquid repudiare in electione v●l etiam aliquem ●b officio tanquam in●ignum re●●cere. Gerh. Harm.  Learned Author observes on the word) all Malice and all G●ile, and Hypocrisies, and Envys, and all evil speakings. v. 1. 2. They have chosen and embraced the blessed fruits of regeneration, which are represented by their desires. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est evangelium. infra. v. 8. Cameron.  New food, and Spiritual growth. v. 2. As new born Babes desire the sincere Milk of the Word, that ye may grow thereby. Another fruit of regeneration is a spiritual taste. v. 3. If ye have 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est ●eviter ●●gustare sed experiri. Grot.  tasted that the Lord is gracious. And my Text is an infallible character instar omnium drawn from the highest valuation of Jesus Christ. If the Question be propounded, who are they that set the highest estimate upon Jesus Christ? The Text gives in the Answer— You which believe. And if we require, who are they that believe? The Answer will be as clear, viz. Unto whom he is precious. So then only the true Believer knows how to set the highest valuation upon Christ, and he who so highly values Christ, is the true Believer.  
The words contain, The true Believers 
The Text divided & opened.  evidence for his interest in Christ. In them are contained two Generals.  
1. The high Dignity, Honour, and inestimable valuation of Christ.  
2. The Persons in whose account Christ is so highly honoured. There are two words which require Explication.  
1. Precious (as we usually read it in 
1. What is meant by Precious?  the Concrete) But the word is in the abstract in the Original and signifieth 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, honour pretiosus & vel in pretio habend●s a Vobis. Vata●l. Vobis honora est. Grot. Honorificus est credentibus in ipsum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim hic apti●s pro honore sumitur quam pro pre●io. Zegerus.  Honour itself, thereby showing that all precious Excellencys, Honours, Dignities, Treasures, and Wisdoms, are concerned in Christ. If Zion (i e.) the Church be called the perfection of Beauty. Psal. 50. 2. How much more eminently may Christ the Head of his Church be called the perfection of all Beauties, because whatsoever Beauty is in the Church (which is Christ's Mystical Body) is derivative from Christ the Head. In him there's a fullness of all excellencies and perfections. 
(c) Col. ●. 19  (c) For it hath pleased the Father that in 
(d) Col. 2. 9  him should all fullness dwell. (d) For in him dwelleth all the fullness of the Godhead bodily (i. e.) essentially 
In Christo est, quicquid 〈◊〉 quritur ad constituendum perfectum Redemptorem. Daven. in Col. 1. 19  and personally really and substantially in opposition to the Figures and Shadows of the Old Testament. Christ is honourable in himself even honour itself. And he is an 
In ipso inhabitat plenitudo divinitatis corporaliter, quia in Templo habit averat umbraliter. August.  honour unto all his Members. None of his Servants shall be dishonoured by his Service, Moses was called God's Servant. Moses my Servant is Dead; Joshua 1. 2. and St. Paul a Servant of Jesus Christ. So he gins his Epistle Rom. 1. 1. Tit. 1. 1. It's a common saying, Deo Servire est Regnare. 
* Theodosius Ecclesiae se membrum esse magis, quam in terris regnare gaudebat. Aug. de Civit. Dei. L. 5. c. 26.  Theodosious the Emperor professed That he rather desired to be a Member of the Church than an Emperor on the earth. None more noble than the Bereans who 
e Act. 17. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quamvis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de 〈◊〉  received the word with all diligence, and searched the 
proprie dicatur tamen cum Comparatio hic videatur instituta non generis (erant enim omnes isti Judaei) sed virtutis ac pietatis generosiores malui interpretari quam Nobiliores. Beza in Loc.  Scriptures daily, whether those things were so. The imitation of their example will ennoble Nobility itself. The more Holy the more Noble. If we speak of Wisdom, Christ is a 
f Isai. 9 6.  Councillor, 
g Col. 2. 3.  in whom are hid all the Treasures of Wisdom and Knowledge. If we speak of Riches, the Riches of Christ are 
h Eph. 3. ●.  unsearchable, If we speak of Beauty, Christ is 
i Cant. 5. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vers. 70.  white and Ruddy the chiefest of ten Thousands. Christ is white for his innocency and purity, ruddy for his Sufferings, as his bloody Sweat, Agony and Passion upon the Cross. Now because it infinitely exceeds the capacity of Men or Angels to represent Christ's Dignity, Honour, and excellencies, to the full in positive expressions, therefore by way of negation we express the Price, Dignity, Valuation of Christ to be infinite, unparrallelled, and inestimable; and when we have said inestimable, it's beyond the sphere of our activity (as an ancient 
* Nobis ad intellectum pectus angustum est, & ide● sic Deum digne estimamus, dum in●stimabilem dicimus. Min. Felix.  Father observes) to reach any higher in our expressions.  
2. Here's another word 
2. What is meant by Believers.  to be explained; viz. Believers. It's said 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sola est ●des quae pretium ac, excellentiam Christi nobis patefacit. Calv. in loc.  Unto you therefore which believe. For (as judicious Calvin observes) its faith alone which lays open to us the price and excellency of Christ. Such then as believe unto Salvation are such, whose hearts are 
k Act. 15.  purified by faith, 
l Rom. 5. 1.  and justified by Faith, and have such a faith as 
m Gal. 5. 6.  works by love. Called 
n Tit. 1. 1.  the faith of Gods Elect. 
* They are chosen saith the Apostle unto Salvation through Sanctification of the Spirit and belief of the truth. 2 Thes. 2. 3. Quia electi sunt elegerunt, non qui● ellegerunt electi sunt, elligentium meritum nullum esset, nisi ●os eligentis grati● Dei preveniret. Aug.  These have their Robes washed and made white in the Blood of the Lamb. Rev. 7. 14. They are begotten again to a lively hope. 1 Pet. 1. 3. and made Partakers of the Divine Nature▪ 2 Pet. 1. 4. These and these alone discern the Excellency and Dignity of Christ, and they set the highest estimate and valuation upon him. From the Premises thus divided and expounded, there results this Doctrinal Conclusion. That.  
Christ is of inestimable Dignity and Honour, Doctrine. and infinitely Precious in the account of all true Believers.  
For the Methodical inlargment of this 
Method propounded  Excellent Doctrine, my work in the ensuing Treatise shall be first to give in the clear proof of the Doctrine, and afterwards to infer an useful improvement thereof. The Assertion to be proved is— That Christ is of inestimable Dignity. This shall constitute the Doctrinal part. That which shall be intended by way of improvement, is— That as Christ is thus precious and highly to be valued as in himself, or so he ought to be by all true Believers. This shall constitute the particular Use and Application of all. 
1. That Christ is of ines●imabl● Dignity; Honour, and this is proved in 5 several Particulars.   
In handling of the former Assertion I shall confine myself to these ensuing Heads of discourse.  
1. To reckon up several excellent Names of Honour and Dignity appropriated unto Christ in Scripture:  
2. To unfold the grand Mystery of the Divine and Humane Nature of Christ Hypostatically united in one Person.  
3. To represent the invaluable worth of those threefold Offices of Christ, viz. Sacerdotal, Prophetical and Regal.  
4. To set down several Metaphors and Resemblances in Scripture which applied to Christ declare his singular Dignity.  
5, To consider those great Purchases which Christ hath made for his People, which are Justification, Sanctification and Glorification. These Heads of discourse I shall endeavour (through Christ that strengthens me) to enlarge in so many distinct Chapters. Which (as I hope and desire) will abundantly satisfy, confirm, and establish us in this Fundamental Truth— That Christ is precious and estimable for Dignity and Honour. Of these I shall treat in order in the following Chapters.   

CHAP. II.  

Chap. 2.  Containing an enumeration of several choice, and honourable Names in Scripture ascribed unto Christ.  
AMongst variety of Names in Scripture appropriated unto Christ, I shall select these following (not naming all that might be named) and explain them as I go along.  
The first I shall mention is Shiloh; Gen. 
1. Name, Shiloh.  49. 10. Which name the whole current of Orthodox Interpreters unanimously apply unto Christ. The name signifies, safe, happy, and blessed (as 
* Est nomen verbale, Salvus, beatus, faelix, unde Shiloh derivatur, Servator, felicitetor hoc est faelices reddere. Pet. Mart. in Gen. 49. 10.  Peter Martyr observes) some render Shiloh (as learned Jerome and others) He that is to be sent.  

* Quasi tranquillatorem dicas qui tranquillitatis nostrae spiritualis Auth●r sit futurus, Scultet. Exercit. Evangel.  Scultetus after he had mentioned variety of Interpretations acquiesceth in this. That Shiloh signifies to cease and be quiet. Ludovicus de Dieu understands Shiloh to be the promised Seed, which was to spring from Judah. The version of the 70 is emphatical, and plainly declares Christ to be 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vers. 70. Interpretum.  a Saviour; That Jacob's Prophecy was fulfilled, and that the Sceptre did not departed from Judah till the coming of Christ may thus be convinced: For the Politic state amongst the Jews was not changed, but still the 
* Non auferetur Sceptrum Regium, dicet regnum permansurum esse in Judausque ad Christum, quantumvis affligeretur & propecollapsum videretur. Va●abl. in loc. ● Name, a Star. 1 The Star of Jacob.  Regal Dignity and Politic Government continued in Judah, Maugre all Persecutions, and Oppositions whatsoever. Judah was the Law-giveing Tribe: And those Laws continued till the coming of Christ. But at Christ's coming the Sceptre departed from Judah and was translated to an Heathen King.  
2. Another Name attributed to Christ is a Star. He is called the Star of Jacob, and a bright Morning Star.  
1. He is called by Balaam the Star of Jacob, Numb. 24. 17. although Balaam was a Mercenary Prophet who (as he is branded by the Apostle) 
a 2 Pet. 2. 15.  loved the Wages of unrighteousness. Yet he gives this true attestation. There shall (saith he) come a Star out of Jacob and a Sceptre shall rise out of Israel. This is a clear Prophecy concerning 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vers. 70. Surget Princeps ex Israel. Verse. Syr. Ungetur Christus de dom● Israel Paraphr. Chald.  Christ. Christ is that Star that lighteneth and Shineth, and what light we have is borrowed, and derived from him, who is that great light 
b Joh. 1. 9  which lighteth every Man that cometh into the World. Malachy calls him, 
c Malipiero▪ 4. 2.  the Sun of righteousness, Zachary calls him 
d Luk. 1. 78.  The Day spring from on high St. Peter calls him 
e 2 Pet. 1. 19  The Day Star. For Christ shines gloriously in the Gospel; He inlightens, guides and directs: He scatters Clouds, and dispels Mists and Fogs, and removes darkness by the marvellous Sunshine of the Gospel. Our Duty is not to be led by any other light, but to follow 
* Dominus▪ non aliter nobis luceat quam dum in ejus verbum intuemur quasi lucernam. Calv.  that light only.  
2. Christ is called the Bright and Morning 
2. The right and Morning Star.  Star. Rev. 22. 16. As the Morning Star excels all others, so Christ excels all Men and Angels. And this Epithet of Bright is attributed to Christ, because of his brightness, which is so resplendent, as to expel darkness and blindness out of our Minds. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Et●. lib. 5. c. 1.  Aristotle (though an Heathen) hath high thoughts of Justice, insomuch that he prefers it before the Night-Star and Morning Star. Christ without all question is more bright, more amiable, and , and more glorious than all the Stars. For he is said to be 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Splendour gloriae Dei: Et quid est gloria Dei, nisi gloriosa Dei natura inaccessâ luce refulge●s. Pareus. Filius est splendour a l●ce Paternâ editus, sicut in Symbolo legitur Lum●n de Lumine. Victor. Strigel. in Nou. Test.  the Brightness of his Father's Glory: The expression is sublime yet it comes far short of the Original; Christ irradiates his Children with Splendour, and Glory, and according to their measure they participate of his brightness▪ But the Glory and Splendour of Saints is thus distinguished from the Glory and Splendour that is in Christ; In them the Glory is as a Beam, in Christ as the Sun, in them as a drop, in Christ as the Ocean, in them as Rivulets in Christ as the Fountain from whence they are derived. There is a fullness of a Fountain, and a fullness of a Vessel; In Christ there is a fullness of a Fountain, in the Saints (though glorified) there's only the fullness of a Vessel, and this Vessel is filled by Christ, and receives all of his fullness; Joh. 1. 16. And of his fullness have all we received, and grace for grace (i. e.) By Christ we receive 
* Gratiam gratiâ cumulatam. Dunaeus, Piscator, Davenant. Gatakerus, etc. vid. Gatak. Miscell. cap. 26.  grace upon grace, or abundant increase of all grace; For all grace is the free gift of Jesus Christ, although 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. Probat (inquit Beza) sententiam Chrysostomi, Cyrilli, Theophylasti, & Augustini statuentium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic significare vice, loco, & sensum esse accepimus grati●m Novi Faederis loco gratiae veteris, vel gratiam Evangelii pro grati● Legis. Lud. de. Dieu.  some Learned Authors understand by grace for grace the grace of the New Testament, and the singular benefit thereof, instead of the old, yet it's undoubtedly true that whatever grace it is, it comes to us from Jesus Christ the only Liberal Donor thereof, from whom we receive grace both in the truth, and in the growth thereof.  
A third Name of Christ is a Prophet. 
3. Name, a Prophet.  The promise is recorded, Deut. 18. 15. The Lord thy God will raise up unto thee a Prophet from the midst of thy Brethren like unto me; unto him shall ye hearken. This place is cited. Act. 3. 22. and Act. 7. 37. Christ is he, of whom Moses and the Prophets wrote, so Philip informs Nathaniel; Joh. 1. 45.— When the Jews asked John who he was, they asked art thou that Prophet: Joh. 1. 21? In ask after 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Chrysost. in Joh. 1. 21.  that Prophet, there's some singularity and special remark of excellency and preeminency above all other Prophets. And so is Christ The Prophet in Dignity above all other Prophets. But a farther enlargement I shall refer to another place, where I shall insist more largely upon the Prophetical Office of Christ.  
A fourth Name is Immanuel. Isai. 7. 14. 
4. Name, Immanuel.  And you have the Interpretation of this Name. Matth. 1. 23▪ God with us. This Name represents Christ's infinite condescentionto make his 
* Addi● qu●que Propheta n●men partus illus Immanuel, ad exprimandam personam ejus simul ac ●fficium, & familiarem ejus cum hominibus conversationem quod habi●urus esset inter homines. Joh. 1. 14. Caelo terram conjuncturus, & hominem Deo in gratiâ, prout utrumque conjuncturus erit in personâ. Walaeus. in Mat. 1. 21.  abode for a time and converse with Men: 
* Nomina illa Jesus & Immanuel in eo solum differunt quod nomen jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principaliter designet officium, secundario personam; Immanuel principaliter personam secundario officium. Span●. Dub. Evang.  Immanuel is a Name of Dignity and Pre-eminence. The Divine Nature of Christ is thereby set forth: It's likewise a Name of singular profit and benefit to us, because he is God with us, and thereby is set forth the humane Nature of Christ. And as a Learned Expositor observes; 
* Quod quaeso hoc fructu ●btabilius? Hic virginis partus jam nobis attulit, ut humano gen●ri se Deus c●●junxerit in Christo. Nec putandum est ●tiosam esse, & infr●gif●ram istam conjunctionem, quae primum nos Deo recon●●li●vit in Christo. 2 Cor. 5. 19 Deinde carnem nostram ad dextram Patris in caelis collocavit, & supra omnia exaltavit. Tertio etiam hoc attulit, ut in omnibus adversis fi●●nt●r dicer● liceat. Si De●s pro nobi● qu●● contra ●●s Rom. 8. 31. Musc. in loc.  what fruit can be more  than this, this fruit of the Virgin brought this to us, that God in Christ joined himself to mankind, neither may we conceive that this conjunction is useless and fruitless, which first hath Reconciled us to God in Christ, and afterward placeth our bodies at the Right Hand of the Father, and lastly gives us boldness and confidence in all adversity; If God be for us, who can be against us.— But I shall enlarge no more of this Name, because I may see cause to resume a farther exposition thereof, when I treat of Christ's Hypostatical Union.  
A fifth Name is Messiah or Messiah, Prophesied 
5 Name, Messiah.  of by Daniel. Dan. 9 25, 26.— But Joh. 1. 41. it's said— We have found the Messiah. Both Jews and Samarita●s excepted Redemption and Instruction in all things from Christ as may appear by the Woman of Samaria's answer Joh. 4. 25. The Woman saith unto him I know that Messiah comes which is called Christ, when he is come he will tell us all things 
* 〈◊〉 ●●glish D●●i●es on Dan. 9 25. Antiquitus i●populo Dei, Reges, Prophetae, ●c S●cerdot●s ●●geba●t●r, unctione significatur copia Spiritus quâ ista tria hominum genera perfundu●●●r. Pet Mart. Loc. c●●.  some understand Messiah and Christ to be of one and the same signification For (say they) the eternal-Word is by the Angel named Messiah (i e.) in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Christ, or anointed, or written in Abstracto. Anointed in regard of both natures, as to the Office of Reconciliation and Redemption. But anointed in the humane nature only as to the gifts of the Holy Ghost ●●llated upon it, and infused in●● it. This Name 
* Breve verb●● sed efficacissimum fatend●●um s● esse Messiam quid aliud innuit, quam s● esset ●um q●● vere a D●o ●nct●s sit in Regem & sacerdotem, adeo ut ad se confugi●ntes, ne dum possit defender● ut Rex, sed etiam Deo reconciliare ut verus Sacerdos. Ferus. in Joh. ●. 26.  Messiah carries Royalty and high Dignity in it, because its the same with Christ, anointed; and because the Prophet Daniel plainly sets down the Name and Dignity of Christ conjoined in the place forecited. Dan. 9 25. Messiah the Prince. Thus the Prophet Isaiah, 
f Isai. 9 6.  calls him the Prince of Peace 
g Isa. 32. 1.  a King that shall reign in righteousness. The Psalmist calls him a King 
h Ps. 2. 6.  yet have I set my King upon my Holy Hill of Zion. Christ hath absolute rule and government: All Subjection must be to him, all Sceptres, all Government must yield homage unto Christ and be subordinate and subservivent unto him. 
* Bishop Reynolds on Psal. 110. v. 1. p. 12. Edit. 1.  A Learned and Reverend Divine thus Expounds; Phil. 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. At the name of Jesus every Knee shall bow of things in Heaven and things in earth, and things under the earth; (i. e.) unto that Holy thing, unto the Power and Sceptre of that Divine Person, which is unto us so comfortably manifested in a Name of Salvation, every Knee should bow.  
A sixth Name is A Branch. This name 
6 Name, a Branch. Isai. 4. 2. Isai. 11. 1. Jer. 33. 15.  is twice mentioned. Zec. 13. 8, 9 and c. 6. 12. In the former, God promiseth, behold I will bring forth my Servant the Branch; And in the latter (as if the) Prophecy was already accomplished) God points him out: Behold the Man, whose Name is the Branch, and he shall grow up out of his place, and he shall build the Temple of the Lord. Christ is often in Scripture called a Branch, thereby (
* Est German propri● quod è terrâ oritur. Quo Christi manifestatio in carne & ortus ● Virgin Mariae ha●d obscure innuitur. Drus. Sic d●signat● Christi Nativitas terrena, quod instar surculi ê terra proditurus esset, & e trunco velut succiso & omni ramorum, viroris, et florum gloriâ destitute. Spanh●m. dub. Evangel.  as is observed) the Humane Nature of Christ is shadowed forth. And we read Math. 2, 23. He shall be called a Nazarene. Where to find the word▪ Nazarene, in so many Syllables in the Old Testament is not probable. No particular Prophet is cited by the Evangelist. But we frequently find the Word Netzera Branch. And that Christ▪ is called a Nazarene, is an allusion to those Prophecies which call Christ a Branch. I am not 
* Huc r●spicientes aliqui du● conantur hoc Testimonium ad c●●tum referre locum fu●ptum puta●t ex Is. 11. 1. Et egredi●tur virga de radice Jesse et flos de radice ejus ascendet, Porro quod Netzer soli 70 transt●lerunt Radicem, atque Sym. et Theod. verterunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. stirpem sive truncu●●▪ In hanc ferme sententiam Hieronymus annotavit locum. Erasmus. in Matt. 2. 23.  alone in my judgement. Now this Branch is both beautiful, and glorious. Isa. 42. It's a growing and a Temple building Branch Ze. 6. 12. It's there said he shall grow out of his place. (i. e.) He shall sprout forth of Bethlehem, where he was born, out of the Stem▪ and Root of David, to whom he was promised, and he shall build the Temple of the Lord (i. e.) by the Preaching of the Gospel he shall build up the Church made of all true Believers. Christ shall fasten them (as Stones in a Building) to himself the chief Cornerstone.  
A seventh Name is Jesus, and why he 
7. Name, Jesus. Scite annotat Cassianus liberare a peccat●s & ●opulum suum, non posse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenire nisi e● qui vaturâ sit Deus. Beza.  was so called is expressed: Mat. 1. 21. And she shall bring forth a Son, and thou shalt call his Name JESUS, for he shall save his People from their Sins. Joshua was only a Temporal Saviour, but Jesus is an Eternal Saviour: Joshua a Type, Jesus the Truth; Joshua brought the Israelites into a Temporal Canaan, Jesus Christ brings all the Israel of God (whether Jews or Gentiles) into an Eternal Canaan, a Heavenly Jerusalem, a Mansion not made with hands, eternal in the Heavens. Now when we speak of Christ according to his Name Jesus. What can be more said, for this is a Name above every Name? It is 
i 1 Thes. 1. 10.  Jesus, which delivereth us from the wrath to come. The only Name whereby 
k Act. 4. 12.  we must be saved. 
l Eph. 1. 7.  We have Redemption through his Blood the forgiveness of Sins. 
m Eph. 2. 14.  He is our Peace; 
n Mat. 20. 28.  A Ransom; 
o 2 Cor. 5. 19  our Reconciler; the 
p 1 Tim. 2. 5.  only Mediator, our Intercessor, 
q Heb. 7. 25.  for he ever liveth to make Intercession for his Saints. He is likewise an 
* Vel Patronum; aut etiam Mediatorem, & intercessorem omnia enim haec significat vox Graeca 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vatabl. 1. Joh. 2. 1. Luke 22. 44. Fuit sud●r ejus instar sanguinis concreti descendens saper tern●in. L de Dieu. 1 Joh. 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Quicunque adeo alteri in causa officij gratia. Pr●ces Ecclesiae Christus more Advocati Deo commendat. Grot.  Advocate to Plead our Cause; in Person and as Mediator and Advocate both, he Pleads for all his Children in such Language:— This is the Man for whom I came to be incarnate, for whom I sweated drops of Blood, clodded blood, and congealed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for whose Sins I died and risen again for his Justification: Righteous-Father since thy Justice must be satisfied impute all this persons Sins upon my Score, and impute Righteousness unto him. And this Office of an Advocate is of singular Benefit and Consolation unto all the Children of God, amidst their Fears, Perplexities, Doubts, Mournings, and Weep over their manifold Infirmities, that they have an Advocate to Plead their Cause as Lawyers do by Virtue of their Calling, and Interpose in their behalves: Our Prayers come as from us but raw, and cold very indigested, and imperfect, but our Advocate mends and perfects them, and Pleads for them as if they were absolutely exact and perfect; for he interposeth his own merits and pleads satisfaction of Justice, from his own meritorious Sufferings. Hence the Apostle grounds the Consolation o● the Saints: 1 Joh. 2. 12. If any Man Sin, we have an Advocate with the Father Jesus Christ the righteous, and he is the Propitiation of our Sins, and not for ours only, but the Sins of the whole World. In this excellent Scripture we may observe several Singularities.  
1. There is an Advocate for Sinners. An Advocate is upon the place, and undertakes the Cause, by defending and pleading. And so doth Christ as an 
* Dum ostendere vult quomodo redeamus cum Deo in gratiam, dicit Christ●m esse nobis Advec●tum, n●m in hoc apparet coram facie Dei, ut sacrificii sui vim & efficaciam erga no sexerat. Calv. in loc.  Advocate and Pleader carries on the Cause of poor Sinners, even all such as he hath loved, and washed in his Blood.  
2. This Advocate is Jesus Christ the Eternal Son of God, the second person in Trinity, the Beloved Son, 
r Matth. 3. 17.  in whom the Father is well pleased.  
3. He pleads with the Father the person offended.  
4. He is Jesus Christ the righteous, without Sin, for no guile was ever found in his Mouth, and therefore being righteous he is the only fit person to be an Advocate. 
s Heb. 7. 26.  He is Holy, harmless, undefiled, separated from Sinners.  
5. He is the Propitiation for Sins, he offered up himself for a Propitiation, he interposed as a surety, paid the debt and satisfied Justice to the utmost, and not only for our Sins, but  
6thly, For the Sins of the 
* Usit atum est Hebraeis totum mundum dicere pro certâ universitate quorundam de quibus in subjectâ materiâ agitur, ubi agitur de fidelibus, (loquitur enim fidelis fidelibus) intelliguntur per totius mundi peccata, omnium quot-quot sunt fidelium peccata. Lud. de dieu. in 1 Joh. 2. 2.  whole World. Not that for every individual person Christ was a Propitiation: But there the whole world implies all those who out of the Nations of the World shall believe in him. Compare this with Rev. 5. 9 Thou hast Re-deemed us to God by thy blood out of every Kindred, and Tongue and People, and Nation. I shall now come from the Names to treat of the Natures of Christ, but this shall be the business of the next Chapter.   

CHAP. III.  
Concerning the great Mystery of the Divine and Humane Nature of Christ; and the Hypostatical Union, that Christ is God and Man, united in one Person.  
THe Apostle declares 1 Tim. 3. 16. without Controversy great is the mystery of godliness. The first and greatest mystery that he mentions is, that God was made manifest 
* Ait Apos●olus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. in carne carnaliter; nempe cum Deus alioquin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non sit tam en Christus manifestatus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occulis seu visu verè adspectabilis, conspicuus, manifestus, visu, auditu, tactu, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 1. 2. idque est quod Joh. 21. 1. dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 human● denique more & carne, Quod suâ alioquin natura Deus non est Quod diam Gentiles ag●ovêre. V Gothosredi Exercit. poster. in 1 Tim. 3. 16.  in the flesh. Of this mystery in order we are now to treat. And 1. Of the Divine Nature of Christ; 2. Of the Humane Nature of Christ. And 3. Of the Hypostatical Union.  
For the first this Proposition shall be proved, That Christ is God from all eternity. The Proof shall be made plain by evidence of Scripture and strength of Reason.  
1. For Scripture Evidence. Amongst 
1 Proof of Christ's Deity ●rom Scripture Testimony.  many Testimonies I shall only select a few principal ones. David calls Christ his Lord; Psal. 110. v. 1. Christ urging this Scripture nonplused the Pharisees. Mat. 22. 44. 46. The Prophet Isaiah calls Christ the 
a Isai. 9 6.  Mighty God, the Everlasting Father; Jeremy calls him, 
b Jer. 23. 6.  The Lord our Righteousness. He is Fellow, and Fellowlike with God the Father. Zachary calls him God's 
c Zech. 13. 7.  Fellow. And this Testimony the Apostle confirms that 
d Philip 2. 6.  Christ being in the form of God, thought it no Robbery to be equal with God. Christ is not God by Similutude or Figure, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of like Substance, 
Though Christ was Man, yet he was more than a bare Man. For jure nat●rae no Son is Lord to his Father; Domination doth never ascend. There must be something above nature in him, to make him his Father's Sovereign, Christ is the● a Lord to his People. He had Dominion and was the Salvation of his own Forefathers. Bishop Reynolds in Psal. 110. verse. ●.  but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the self same substance, not Metaphorically as Judges are called Gods, Psal. 82. 1, 6. but properly, and really, and essentially Christ is God, coequal, coessential, and coeternal with God the Father. We have the Testimony of Christ himself, Joh. 8. 58. Jesus said unto them, verily, verily I say unto you, Before Abraham was I am; Christ is the Word that was God; Joh. 1. 1. This Christ is the essential substantial Word: And 
* Se●sus 〈◊〉 Pro 〈◊〉 mihi videtur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum esset in principio, essetque apud Deum, erat quoque ipse Deus. Nam ex hoc ipso quod erat apud Deum sequitur eum fuiss quoque una eademque cum Deo essentia, adeoque Deum ipsum. Unde fundamentum quam firmum habeamus nos qui credimus in Jesum Christum, nempe eum, qui Deus sit, & unum cum Patre & Spiritu Sancto. Rolloc. in Joh. 1.  the Word was God. St. Paul declares Christ, to be God over all blessed forever. Rom. 9 5. St. John speaking of Christ confidently affirms this is the true God, and Eternal Life. 1 Joh. 5. 20.  
And St. Judas concludes his Epistle with this Doxology. v. 25. To the only wise God our Saviour, be Glory and Majesty, Dominion and Power, both now and ever, Amen.  
Thus having proved the Deity of Christ by Scripture Testimony, I shall add strength of Reason, (though I conceive there's given abundant Proof of what's already forementioned) that so there may be more Measure pressed and running over.  
Amongst many I shall instance in these 
2. Proof of Christ's Deity by 3 Reasons.  Reasons only, which are drawn from the Divine Attributes ascribed to Christ, the Divine Honour due to him, and his Divine Works; from all which, the Conclusion inferred is of eternal truth, That Christ is God from all eternity.  
1. If we consider the Divine Attributes Reas. 1 
From the Divine Attributes.  given unto Christ, thence will be drawn an infallible Proof of his Deity: For instance we have two Attributes mentioned in one verse, viz. Power and Wisdom; 1 Cor. 1. 20. Christ the Power of God, and the Wisdom of God. And this Wisdom is from eternity: Solomon brings in Wisdom speaking thus. 
e Prov. 8. 22, 23. Possemus verbum illud ad divinam hypostasin refer per quam natura divina in filio subsistat hoc modo fundavit me, (i. e) Pater propri ● subsistentiâ me donavit. Quod si Vulgatam lectionem ad eum sensum vocare velis sic dirigenda est. Ab aeterno ordinata sum, (i. e.) ab aeternitate in Statione me● locata sum, ut in ordine trium hypostase●● ego secunda persona sim, ita ut●inde avelli aut loco moveri non possim. Salzar.  The Lord possessed me in the beginning of his way, before his works of old. I was set up from everlasting, from the beginning, or ever the earth was. To me it's out of question, that this is spoken of Christ the Essential Wisdom of the Father Christ was possessed and begotten of the Father in an inconceiveable and incomprehensible manner, and it's said before his works of old, (i. e.) when there was nothing created, nothing in being but God, and in nothing but Eternity. And not only Power, but Omnipotency is ascribed to Christ, 
f Joh. 5. 19 ●  for whatsoever the Father doth, these also doth the Son likewise. Nothing too hard for Omnipotency, nothing too difficult for Christ to conquer 
g Philip. 3. 21▪  He is able (saith the Apostle) even to subdue all things unto himself. Likewise 
Notare operae pretium est jus & potestatem suscitandi mortuos, imo quidvis suo arbitrio agendi conferri in Christi personam: Quo encomio divina ejus Majestas splendede ornatur. Calv. in loc.  Eternity and Omnipotency both meet in Christ, I am Alpha and Omega, the beginning and the ending, (saith the Lord) which is, and which was, and which is to come, the Almighty. Rev. 1. 8. Further, Om-Niscience Christ challengeth to himself; 
h Joh. 2. 25.  For he knew what was in Man. He knew who should Betray him, and when he should be delivered up to the Cross. He foretold his Sufferings, and all were accomplished accordingly. 
i Rev. 2. 23.  He searcheth the Heart and the Reins: Peter confessed Lord thou knowest all things. 
* Praeclarum Divinitatis Christi argumentum, Absolute citra limitationem, divinum hoc Attributum Christ● hic tribuitur ijsdem verbis, quibus alibi adscribitur Jehovae, non solum quod justi judicij administrationem sed & quo ad cordum s●rut ationem. Parens.  Hence it appears Christ is Omniscient and therefore God, for Omniscience is an incommunicable Attribute to any created Being. Add hereunto Christ's 
k Heb. 13. 8.  immutability. Jesus Christ the same yesterday and to day and for ever: And his Immensity: For he it is that 
l Joh 3. 13. Haec sententia Pharisaeo nova erat qui ignorabat filium Dei fuisse ab initio. Quomodo & descendit & est in caelo Respondetur descendit Filius Dei, quia & induit naturam humanam, & humiliatur infra omn●● captum humanum, dum fit victima pro peccatis generis humani, & tamen est in caelo. i e. cernit Patrem, & retinet potentiam divinam. Melanc. in loc.  came down from Heaven, even the Son of Man which is in Heaven: Immensity and Ubiquity of presence, is an Attribute belonging to God alone. Though Christ was then corporally on earth, yet his Deity could not be confined to any place, for, according to his Divine Nature, he filled Heaven and Earth: No place can exclude his Omnipresence.  
A 2d. Reason shall be drawn from the Reas. 2 
Drawn from the Divine Honour due unto Christ.  Divine Honour due unto Christ. The Father commands † the same honour to be given unto Christ as unto himself. Joh. 5. 23. Adoration of Christ is enjoined to all the 
† Hoc est non tantum smili, sed aequali prors●s honore, quemadmodum omne judicii●m non aliquo tam tantum ●jus partem dedit Pater Filio suo. Rolloc. in loc.  Angels. 
m Heb. 1. 6  Let all the Angels of God worship him. This Archangel even Christ is the Angel of the Covenant, and without blame may be worshipped. The Apostle worshipped him, and fell at his Feet, (though he was forbidden to worship another Angel:) 
n Rev. 1. 17.  The four Beasts and four and twenty Elders fell down before the Lamb. And further Honour is exhibited unto Christ in saying, 
p Rev. 5. 13. Reas. 3. Drawn from the works of Christ.  Blessing and Honour and Glory and Power, be unto him that sitteth upon the Throne, and unto the Lamb for ever and ever. These high Praises and Celebrations represent Honour due unto 
o Rev. 5. 8.  him, a clear Proof of his Divinity.  
A 3d. Reason shall be drawn from the Works of Christ. Not to multiply many instances, only consider.  
1. Christ created the World. He was Heir of all things, by whom God the Father, 
q Heb. 12.  made the World; Without him nothing was made.  
2. Christ governs and preserves the World, 
r Joh. 1. 3. Quamvis indefinite loquatur, debet intelligi universaliter, quod per illum f●cit omnia saecula. i e. omnia creata juxta illud. Prov. 8. 30. cum eo eram cuncta componens: Ubi est sermo da Sapientia g●nita Christi. Tena ad Hebr.  He upholds all things by the Word of his Power. Both Works of Creation and Providence are ascribed unto Christ.  
3. Christ wrought Miracles, he cured the Lame, and the Blind, the Deaf, and the Dumb, he healed all Diseases, calmed the raging Sea, and walked on the Sea, raised the Dead to Life again, and by his own Power raised himself, fed 5000 with 5 Loves and two little Fishes; and which is above all these things he forgave Sins, (which only God can do) Christ in the dispensation of his Miracles frequently dispatched two works in one journey, by healing the Diseases of Body and Soul both, as he did to the Paralytic Man, Mark 2. 4, 5. When John the Baptist sent his Disciples to Christ with this Question, 
s Luke 7. 20, 22.  Art thou he that should come, or do we look for another? Jesus answered and said unto them, go and show John those things which ye do hear and see, The Blind receive their Sight, and the Lame Walk, the Lepers are Cleansed, and the Deaf Hear, and the Dead are Raised up, and the Poor have the Gospel Preached unto them. Although the Apostles wrought Miracles afterwards, yet they acknowledged all to be 
t Act. 4. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. virtute, potentia, & . Vatabl.  by the name of Jesus Christ. By virtue received from Christ they cured all Diseases. And likewise where ever the Gospel took effect and prevailed it was by the assistance of Christ. Ministers may faithfully and sedulously labour in the work of the Gospel, and yet may not so succeed in their endeavours as to convert Men to God: But the Lord Christ can give grace with his Gospel, and infuse Holiness into their hearts to whom he Preacheth his Holy Word. For he is God, and cannot only command obedience, but give Grace and Ability to yield Conformity unto his Command.  
A 4th. Reason shall be drawn from the Reas. 4 
Drawn from the Institution of Ordinances.  Institution of Ordinances. God only is the Institutor of Ordinances. The Sacraments are of Christ's Institution. Baptism hath Christ's Authority and Commission. Matt. 28. 19 Go ye therefore and teach all Nations, Baptising them in the Name of the Father, and of the Son, and of the Holy Ghost. And as Christ was the Institutor of Baptism, so was he of the Lords Supper. 1 Cor. 11. 23. For I have received of the Lord that which I delivered unto you, etc. The Apostle acted by virtue of Christ's Commission. And Christ's Institution of the Lords Supper is recorded: Matt. 26. 26. Mark 14. 22. Luke 22. 19 This Institution the Apostle received from Christ: As for Sacraments devised by Papists, such as are Penance, Extreme Unction, etc. they are none of Christ's Institution, but rotten Inventions, and Mock-Sacraments. And they shall meet with that censure: Isai. 1. 12. Who hath required these things at your hands? And with another suitable thereunto from Christ. Matt. 15. 9 But in vain they do worship me teaching for Doctrines 
* Satis liquet quicunque ex hominum commentis cultum Dei. discunt, non modo plane desipere, sed etiam se conficere exitiali labour. Calv. in Isai. 29. 13. Legitur appositiv●, Doctrinas, quae sunt mandata hominum, non Dei. Vatabl. in Matth. 15. 9  the Commandments of Men. None hath power to institute Sacraments but Christ: The Apostle would deliver no Doctrine but that he received from Christ, Christ sets up Church Officers: They are the Gifts of Christ, and the Fruits of his Ascension: Eph. 4. 11. And he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors, and some Teachers: Apostles, Prophets, Evangelists, these are extraordinary, and they are ceased; Pastors & Teachers they are ordinary standing fixed Officers. We must not set up our Post by his Post, and our Threshold by his Threshold, as the Lord complains; Ezek. 43. 8. This is an high Indignity, and a great affront to God, to mix 
* Hominum inventa in Dei cultu impurae sunt corruptelae. Calv. Instit. l. 4. c. 10. The Affirmative part in the 2d. Commandment is, that our outward worship be as he hath prescribed it: We must make his Word our Pattern. The Negative, that we mingle not our Will-worship with his Precept or Worship. Bp. Andr. 2. Com. Thou shalt not worship me with any device of thine own, contrary to my Will and Nature: and the Affirmative is implied, thou shalt in every respect worship me according to my Will and Nature. Babington. 2 Com.  Humane Inventions with Divine Institutions. When Nadab, and Abihu presumed to offer strange fire upon the Altar, they became a signal example, of disobedience. Leu. 10. 2. Christ is the only Lord of our Consciences, the only Institutor of his Word, Sacraments, Ministry, and all other Divine Ordinances. His Institutions are every way perfect, and stand in no need of Addition or Diminution.  
That Text urged by the Apostle. 1. Cor. 14. 40. Let all things be done decently and in order. 
† Beza Interprets of a decency: And Grotius against confusion in the Church.  Yet the Original expressly declares (what we render in order) 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Beza. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Partitis temporibus suo quisque ordine. Grotius.  according to order, Ordination or Appointment. And this seems to allude to Exod. 39 43. Where it's said they had 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vers. 70.  done all things as the Lord commanded.  
We might further prove the Deity of Christ from his Mission of the Holy Ghost, Revelation of things to come, Conquering the World by the Power of his Eternal Gospel, giving Eternal Life unto all his Children. But those foregoing Arguments may suffice for confirmation of so clear and infallible a Truth. And this Doctrine of Christ's Divinity is a Fort Royal, which will remain impregnable notwithstanding all the violent Assaults and Batteries made against it by 
† Qui Christum no● nisi hominem ●gnos●●nt, summ● venerandum incarnationis mysterium, ut purum putum figmentum blasphemè rident. Brochm. Syst. Theol. A 15. de Christo. c. 2.  Socinus and other Blasphemous Heretics.  
In the 2d. place we come to treat of 
2. Christ's Humane Nature.  Christ's Humane Nature. And this Proposition that Christ is Man, we shall clear by express Scripture, and Evidence of Reason.  
1. For Scripture Testimony, Christ 
1. Scripture Testimony.  was the promised Seed (i. e.) 
v Gen. 3. 15. Per promissionem gratiae vivificatus  Adam: Est autem haec Ipsum semen conteret caput tuam. Est autem Semen mulieris Christus & quicunque sunt in Christo. Melancton in Gen. Advertendum est Hebraicè haberi ipsum, ita ut semen mulieris (i. e.) Christus demonstretur. Pet. Mart. Soli Christo contritio serpentini Capitis tribuitur, sed Hujus victoriae suae per fidem nos facit participes. Gerrh.  the Seed of the Woman. And this was the first Promise which was ever made, which was made in Paradise: Christ is that Child born, that Son given, mentioned by the Prophet Isaiah c. 9 6. called a Man; Mich. 5. 5. Zech. 13. 7. 1. Tim. 2. 5. The Son of Man; Mat. 8. 20. The Son of Mary; Luke 1. 31. Of the Seed of Abraham; Hebr. 2. 16. Of the Seed of David. 2. Tim. 2. 8. Christ the Eternal Substantial Word, was made Flesh, Joh. 1. 14. and he was manifested in the Flesh: 1 Tim. 3. 16. There are two words which plainly express the Humane Nature of Christ: One is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1. 14. he dwelled amongst us. And the other is Phillip. 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He made himself of no 
† Evacuavit seipsum, dum immensam divinae gloriae & munificentiae majestatem àd tempus o●mubilavit. Inanitio ipsius nostri est adimpletio. Musc. in loc.  Reputation. For God to come down, and dwell with Men, as it were to disrobe himself, and unite a Clod of dust to his Divine Person, here is an unparallelled Condescension, and an evident proof of Christ's Humanity.  
Add hereunto a threefold Reason drawn 
Proved by 3 Reasons that Christ is Man.  from the Birth, Life and Death of Christ, and in every one of these his Manhood is fully proved.  
1. For Christ's Birth, he was 
w Gal. 4. 4.  born Reas. 1 
Drawn from the Birth of Christ.  of a Woman, and she was 
x Isai. 7. 14.  a Virgin. A Mother and a Virgin, here's a great unparallelled Mystery. 
y Luke ●. 35.  The Power of the Highest overshadowed her. The Conception was 
z Matth. 1. 20.  by the Holy Ghost. There was no concurrence of Man. As Christ's Name so was his Birth and Conception wonderful. You have the History of 
Opus erat virtute agente, & virtute non humanâ sed divina, ex immundis enim genitus, nec mundus esse potuisset formaliter nec mundans efficienter. Unde ●andem quidem naturam communicatam habere debebat, sed modo communicationi diverso debet esse ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum divinam n●turam, sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum humanam ut plene responderet typo Melchisidechi. Spanh. dub. Evang.  both; Matt. 1. 18, 19, 20, 21, etc. This is the mystery that the very Angels desire to peep into. 1 Pet. 1. 12. Angels Proclaim it, Wisemen came from the East to see it, All the Heathen Oracles ceased; Christ the Eternal God the Ancient of days became became the Infant of days; he whom the Heaven of Heavens could not contain, lay enclosed in the Virgin's Womb, and when he was brought forth he was laid in a Manger. That the Lord Christ the Eternal God should be wrapped up in Swaddling , and became a Child; This is an Evident Proof of his Humane Nature. The 
* Quem Coelum & Terra benedicit, in praesepi angusto collocatur, numeratur in saeculo qui est ante saecula: Christus Jesus heri & hodie idem ipse & insaecula. Aug. S. p. 589. Edit. Frob.  Fathers rise high in expression of this high Mystery. 
† Christus multis servis in mundo minor esset; aetate, ipso mundo antiquior sine vetustate; Homo fieret, qui hominem fecit; crearetur ex matre, qu●m creavit; portaretur manibus, quas formavit; sugeret ubera quae implevit; in praesepi muta vagiret infantia, etc. Aug. de Temp. Serm. 21.  That Christ should be made of that Woman, who was made of him; that Christ should be before all Ages, and yet born in time. These are Transcendent Mysteries. We may not be over curiously inquisitive, lest with the Men of Bethshemesh we smart for our curiosity: Let it suffice us to believe that which we read in Scripture revealed, and let us acquiesce in that belief.  
2. Christ's Humane Nature may be easily Reas. 2 
Christ's Humane Nature proved by his Life.  proved by his Life. If we consider his actions of eating and drinking, and his infirmities, (which were not sinful) of Hunger, Thirst, and Weariness, his Weeping at Lazarus his Funeral, these are evident proofs of his Manhood. Now Weeping, Thirsting, Hunger, and Weariness, are Infirmities, incident only to Mankind. These and all such Infirmities (free from Sin) were incident unto Christ. Indeed Lameness, Deafness, Blindness, and such like, which are only incident to individuals and some particular persons, these Christ had not: But those Infirmities, which are in Common to Mankind, as Weakness, Hunger, etc. these Christ was subject unto. The Gospel gives many Instances, as Matth. 4. 2. Joh. 4. 7. Joh. 11. 35. Joh. 4. 6. I refer my Reader to the perusal of those Scriptures.  
3. Christ's Humane Nature appears by Reas. 3 
Christ's Humane Nature proved from his Death and Passion.  his Death and Passion. The Godhead is impassable, and hath neither Body, nor Parts: But Christ assumed an humane Body. The Apostle, Heb. 10. 5. (which is taken out of Psal. 40. 6.) gives a full proof.— Sacrifice and Burnt-offerings thou wouldst not, but a Body hast thou prepared me. Christ had a real Body, and therefore Martion who held that Christ's Body was Fantastical, in Semblance and show only, likewise Manes and his Followers who held that Christ brought his Body from Heaven, and Valentinus who held that Christ had an aerial Body, and assumed nothing of Mary, but only passed as Water through a Channel; these Heretics with their Heresies have been long since exploded and Condemned, and they are not worth reviving by any repetition, unless for a larger confutation. Now the self same Body which was of the Flesh and Substance of the Virgin Mary, was Buffeted, Scourged, Crowned with Thorns, Spit upon, Crucified: Christ as the Apostle tells us, Phil. 2. 8. Became obedient unto Death, even the Death of the Cross.  
Object. But it will be Objected; Is this for Christ's Dignity and Honour to become incarnate? My Argument I treat on is concerning Christ's Dignity.— How can Christ's Dignity and Incarnation stand together?  
Answ. For Answer, Though it's a great Humiliation in Christ to be incarnate, and to assume Humane Nature, yet his Divine Nature puts Glory and Honour upon the Humane Nature, for what 
* Quamvis nulla substantia digna est ut Deus induat, quodcunque tamen induerit, ipse dignum facit▪ Tertull.  ever God assumes he makes honourable. Christ advanceth the Humane Nature, by taking Flesh upon him: He sanctifieth it, and afterwards will bring it unto Glory.  
3. Let's consider the Hypostatical Uninion, 
3. The Hypostatical Union.  that Christ is God and Man in one Person, these two Natures of Christ, (
* Paulus eximiam Christi commendationem habet, quaeduas in eo naturas disertè co●fitetur. Humana natura indicatur his verbis: Ex Judaeis secundum Carnem. Nam per carnem Phrasi Hebraica t●tus homo intelligitur. Divina natura apertissime describitur his verbis— Qui est super omnia benedictus in saecula. Pet. Mart. in Rom. 9 5.  as Peter Martyr observes) are plainly set forth from Rom. 9 5. Of whom as concerning the flesh Christ came, who is over all God Blessed for ever. How this may be understood I have read thus shadowed by a Similitude. One Tree may be set into another, and it groweth in the Stock thereof, and becomes one and the same Tree, though there may remain two Natures, or Kind's of Fruits: So in the Son of God made Man though there be two Natures, yet both being united into one Person, there is but one Son of God.  
There are four 
* Quatuor haec adverbia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 totidem haeresibus in Symbolo Chalcedonensi opposite a sunt.  Adverbs, which oppose so many Heresies, and represent this Union, viz. Inconfusedly, Inconvertibly, Undividedly, Unseparably.  
1. Inconfusedly (i. e.) The Natures and Proprieties of the Natures remain still distinct: There is no change or confusion in them. When one propriety is given to another, as when we read Christ purchased his Church 
aa Act. 20. 28. Saluâ proprietate utriusque nature & in un●m co●unte personam suscepta est à Majestate humilitas. E● nature inviolabilis unita est passibili. Tertull. contra Prax.  with his Blood, The Son of God 
bb Gal. 4. 4.  was made of a Woman, The 
cc 1 Cor. 2. 8. Per haec, qui erat Dei filius factus est hominis filius assumptione inferioris non versione potioris; accipiendo ipse quod non erat, non ●mittendo quod erat. Aug. de temp. Permanente integro statu divinitatis assumpsit hominem Dei filius, nec amisit quod erat, sed sociavit sibi quod in ipso non ante fuerat: invisibilis ergo secundum Divinitatem Dei filius, visibilem suscepit hominem, immortalis mortalem, impassibilis passi●ilem, & ut totum breviter comprehendam, Deus hominem. Aug. Serm. 4. de Tempore.  Lord of Glory was Crucified; we are to understand a Communication of Idioms; for Blood, Birth and Crucifixion appertain to the Humane Nature.  
2. Inconvertibly. There's not a Conversion of the Godhead into the Manhood, nor of the Manhood into the Godhead; God is not changed into a Man, nor Man changed into God.  
3. Undividedly, (i. e.) one nature cannot be separated from the other; for though there is a Distinction yet not a Division. There are not two Christ's, nor two Persons, but one Christ, one and the same Person.  
4. Unseparably. This Union remains to all eternity, Christ, Immanuel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God-Man in one Person, for so continueth he for 
* Quod semel assumpsit nunquam dimisit. Damasc.  ever.  
We are then to understand an Union of two Natures, not (as Nestorius affirms an Union of two Persons, though the Union be personal, yet it is not of Persons. To help us to conceive this better, some illustrate it by the Soul and Body which make up one Man, and by Iron and Fire, where both remain in one, so Basil: As the Sun and Light meet in one, so Justin Martyr and Athanasius. But Similitudes are more for Illustration than Probation, and therefore I let them pass and put no great stress upon them.  
What is writ in an excellent Treatise Entitled Immanuel by an 
* D. Usher A. Bishop of Armagh Lord Primate of Ireland.  eminent Light of the Church of God will give abundant satisfaction, which I have here transcribed— For the nearer conceiving whereof we may call to mind, that which the Apostle hath taught us touching our Saviour, Col. 2. 9 In him dwelleth all the fullness of the Godhead bodily, that is to say, by such a personal and real Union, as doth inseparably and everlastingly conjoin that infinite Godhead with his finite Manhood in the Unity of the selfsame individual person. He in whom the fullness dwelleth is the Person. That fullness which doth so dwell in him is the Nature. Now there dwelleth in him not only the fullness of the Godhead, but the fullness of the Manhood also: For we believe him to be b●th perfect God, begotten of the Substance of hi● Father before all Worlds, and perfect Man▪ made of the Substance of his Mother in the fullness of time. And therefore we must hold, that there are two distinct Natures in him: And two so distinct, that they do not make any Compounded Nature, but still remain Uncompounded and Vnconfounded together. But he in whom the fullness of Manhood dwelleth is not one, and he in whom the fullness of the Godhead another, but he in whom the fullness of both those Natures dwelleth is one and the same Immanuel, and consequently it must be believed as firmly, that he is but one person. And here we must consider that the Divine Nature did not assume an Humane Person, but the Divine Person did assume an Humane Nature. Thus far that Reverend and Learned Author. 
* Exinanivit seipsum formam servi suscipiendo: Non quod aliud qu●m quod erat, fieret; (i. e) non ut mutaretur ab e● quod oer at, sed ut seposito interim majestatis suae honore humanum corpus in●ueret, quo suscepto salus gentium fieret. Ambros. lib. de fide, contra Arrianos, cap. 8. Ips● natura suscipienda erat quae liberanda. Aug. de vera religione. Sic voluit ruinam fragilis vasis reformare, denique ut nec peccatum hominis dimitteret impunitum, quia justus est, nec insanabile, quia est misericors: potu●t aliter fieri quantum ad potentiam Medici, sed non potuit commodius aut doctius praeparari, ut esset Medicina aegroti, & quantum ad justitiam Dei. Aug. Serm. 3. de Annunc. Domini.  St. Ambrose writes to the same sense very perspicuously.  
Quest.— But it will be asked why was it requisite that Christ should be Man?  
Answ. The Answer is, that satisfaction might be made in the same Nature, Man had offended, and Man must be Slain. This was Typified by the Dead Bird and Paschal Lamb, and all those Levitical Sacrifices which were slain, without shedding of Blood (saith the Apostle) there is no remission, Heb. 9 22. The Godhead could not suffer Death, Christ as Man poureth forth his Precious Blood out of his Veins.  
Quest. But why was he God and Man in the same Person?  
Answ. For Answer, The Godhead gave strength and supportation to the Manhood.  
The Manhood could suffer Death, but could not overcome Death: The Godhead could overcome but not suffer, wherefore there was an happy conjunction of the Godhead and Manhood: Christ is that middle Person in Trinity to deal between God and Man, he himself being God to deal with his Father, and he being Man to deal for the business with Men: So that notwithstanding the opposition of Nestorians, Eutyches, Martion, and other Heretics, the Truth is abundantly cleared concerning the Hypostatical Union of Christ.— I proceed to the Next Chapter, wherein I shall discourse of the Offices of Christ, viz. Sacerdotal, Prophetical, and Regal, and first of his Sacerdotal Office   

CHAP. IU.  
Of Christ's Sacerdotal Office.  

SECT. I. Of the Properties of Christ's Priesthood.  
THis Division of Christ's Offices, as a Priest, a Prophet, and a King, is generally received, and may be evidently proved thus, for Christ had the Holiness of a Priest, the Wisdom of a Prophet, and the Power of a King. In us there's both Pollution and Gild: Now Christ, as a Priest takes away both. In us there's Ignorance, and Blindness: Christ as a Prophet, opens our eyes and illuminates our Understandings. In us there's Rebellion and Disorder, Christ as a King takes away Rebellion, and Disorder, by bringing us under Government and Subjection to his Laws. Some were Priests and Prophets, so was Samuel; some were Priests and Kings, so was Melchisedeck; some were Prophets and Kings, so was David: But Christ alone was Priest, Prophet and King. These three all together only met in Christ. A great Priest, a great Prophet, and a great King, above all others, and after all others; he abides a Priest for ever, Psal. 110. 4. a Prophet for ever, Mat. 28. 20. and a King for ever, Dan. 2. 44.  
Of these Offices I shall treat severally, and first of Christ's Priestly Office. Suidas relates a notable Story, That when one of their Priests were dead at Jerusalem, the rest of the Priests met to choose another, and when many were nominated, they could not agree in their choice, till at last 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Suidas in nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  one of them named Jesus, and by a common consent he was chosen Priest. I put no weight upon this Story, but I shall keep myself within the limits of sacred Scripture. And in handling Christ's Priestly Office, I shall represent some distinguishing Properties between the Priesthood of Christ, and the Levitical Priesthood; and then I shall make further inquiry into the parts of Christ's Priesthood.  
1. For the distinguishing Properties of 
1. There are distinguishing Properties between Christ's Priesthood, and the Levitical Priesthood.  Christ's Priesthood.  
1. Christ is a real Priest, and his Priesthood 
1 Christ is a real Priest.  a real Priesthood; The Levitical Priests were Typical, and their Priesthood Typical. All their Sacrifices and Ceremonial Observations, were Types and Shadows of Christ to come; so that at Christ's coming, the Shadows vanished. Priests under the Law (as the Apostle observes) serve unto the Example and Shadow of Heavenly things. The Ceremonies of the Law were significative, and prefigured Christ, and his Graces. Now seeing Christ is already come, for any of their own heads (as the Pope doth) to introduce Levitical Ceremonies, this is to prefer Moses before Christ. A Learned and judicious 
* Qui Christianos adigunt ad Ceremonias Judaicas, tyrannidem exercent in populum Dei, & quasi à mortuis tributa exigunt. Non enim mortui magis liberi à Magistratuum imperio, quàm Christiani à lege Mosis. Davenant in Col. 2. 1.  Prelate fully declares his 
Heb. 8. 5.  mind, in this Corollary. They (saith he) that force Christians to Judaical Ceremonies, do exercise Tyranny upon the People of God, and do as it were require Tribute of the Dead, for Dead Men are not more freed from the Command of Magistrates, than Christians from the Law of Moses.  
2. Christ is an Holy Priest, without 
2. Christ is an Holy Priest.  Blemish; without Defilement: All the Sacrifices of the Law were to be without Blemish, nothing polluted, nothing defective aught to be offered unto the Lord; the Priest was to have no Corporal Blemish, all these were Types of the Holiness of Christ. Christ was Holy, Harmless, Undefiled, separate from Sinners. Christ was made Sin, 2 Cor. 5. 21. that was by 
* Christus summus peccator, non quod ipse commiserit peccata, sed quod ea à nobis susceperit in corpus suum. Luth. loc. come. p. 35, 36. Heb. 7. 27. 3. Christ is an unchangeable Priest.  imputation only. There was never 
Heb. 7. 26.  any guile found in his Mouth: None of his Enemies could ever yet convince him of the least Sin. But as for Levitical Priests they were Sinners, and offered first for their own Sins, then for the Sins of the People. But Christ offered up himself for our Sins only, and not for any of his own Sins, because (though he was not free from Infirmities, yet) he was free from all Sins whatsoever.  
3. Christ is an unchangeable Priest, for he was made not after the Law of a Carnal Commandment, but after the Power of an 
* Cum vitam aeternam vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  praesentis vitae lubricitatem nobis subjicit. Est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in horas & momenta dissolvitur morbis & morte, quando anim● & Corporis nexus abrumpitur, & corpus in terram unde sumptum fuerat resolvitur. At vita Christi, quâ tum ipse beatus fruitur in coelis, tum suos donabit in aeternum, est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pareus in loc.  endless life, Heb. 7. 16. Levitical Priests changed; Eleazar Succeeded Aaron; although the Priesthood continued long, yet the Priests died, and the Office was transferred upon others, but the Priesthood of Christ was unchangeable, Heb. 7. 24.  
4. Christ was chosen a Priest of the 
4. Christ was chosen a Priest of the Tribe of Judah.  Tribe of Judah and not of the Tribe of Levi. And this (as an eminently learned 
* Dr. Usher A. B. of Armagh's Sum and Substance of Christian Religion. p. 168.  Writer observes) was to show that he was no Successor of Aaron, but rather was to abolish all the Ceremonial Services and Offices. The Apostle gives abundant Testimony, Heb. 7. 14. 
* Messiam oriturum à Judâ docuerat Moses, Messiam autem illum Sacerdotem futurum multus post Mosis obitum seculis docuit David. Cameron.  For it is evident that our Lord sprung out of Judah, of which Tribe Moses spoke nothing concerning Priesthood.  
5. Christ was made a Priest by an Oath, 
5. Christ was made Priest by an Oath.  and so were not Levitical Priests. Heb. 7. 21. Those Priests were made without an Oath, but this with an Oath. Christ was anointed a Priest and consecrated by an Oath, to signify the unchangableness of his Priesthood.  
6. Christ is the only Priest: The Law 
6. Christ is the only Priest.  admitted Plurality of Priests, Christ is the only Highpriest, the only Sacrificer, the only Mediator. The Apostle makes a great difference between Christ and the Priests under the Law, Heb. 7. 23, 24. And they truly were many Priests, because they were not suffered to continue by reason of Death, but this Man because he continueth ever, hath an unchangeable Priesthood.  
7. And Lastly, Christ is an Eternal 
7. Christ is an Eternal Priest.  Priest. The Apostle repeats, Heb. 7. 21. what was long before declared, Psal. 110. 4. The Lord swore and will not repent: Thou art a Priest for ever, after the order of Melchisedeck. 
The virtue of Christ's Blood goes backward as high as Adam. He was foreordained before the Foundation of the World, 2 Tim. 1. 9 It goeth downward to the end of the World: He must reign till all be put under his feet, and he must raise up all by the power and virtue of his Victory over Death, Joh. 5. 26, 29. Bishop Reynolds on Psal. 110. Verse 4. Page 538. fol.  Other Priests died and saw Corruption: But Christ ever liveth, and for ever executes his Priestly Office. The virtue of Christ's Priesthood began with the first Sinner, and continues to the last. Christ was the Lamb, slain from the beginning of the World, Rev. 13. 8. and the virtue and efficacy of Christ's Priesthood lasts to all Eternity. Christ admits of no Sucession, nor Change, as Levitical Priests did. Hence we may conclude: That the Popish Priesthood of Rome, so much contended for, may be easily overthrown: For they are not of the Tribe of Judah, and so cannot be accounted our Saviour's Successors, neither are they confirmed by an Oath for perpetuity, likewise they are Mortal and die, and they are Unholy and Polluted, and therefore have no resemblance or similitude unto the Priesthood of Christ.   

SECT. II. Of the Parts of Christ's Priestly Office, and first of his Satisfaction.  
HAving set down these forementioned distinguishing Properties, I come now to discourse of the Parts of Chrifts Priestly Office, and they are two, viz. His Satisfaction and Intercession.  
1. For Christ's Satisfaction, He is said 
1. Christ's Satisfaction. Rom. 3. 25. Matt. 20. 28. 1 Tim. 2. 6. Heb. 13. 10, 12.  to be a Propitiation, a Ransom, and the price of our Redemption. He is not only a Priest, but an▪ Altar and a Sacrifice. The Burnt-offering, Trespass-offering, Sin-offering, Scape-Goat, Dead Bird: all these mentioned in the Book of Leviticus, related to Christ, who alone made satisfaction for the Sins of his People.  
Now this satisfaction is made up of two kinds of Obedience, viz. Active and Passive.  
1. For Christ's Active Obedience. He 
1. Christ's Active Obedience.  fulfilled to a Tittle, all that the Law required. Christ was made under the Law, and became obedient to the Law of Circumcision, he came not to destroy, but to fulfil it. The Law required exact and perfect Obedience. It will not abate a Tittle, but curseth all the Transgressor's of it. Now Christ by his Perfect Obedience, performed whatever the Law required. No mere Man could ever keep the Covenant of Works; Christ alone who was God and Man, fulfilled the whole Law. Christ pleased the Father in every 
Matt. 3. 17.  thing. He is the Beloved Son in whom he is well-pleased. This the Apostle fully clears, Rom. 8. 3. For what the Law could not do, in that it was weak through the Flesh, God sending his own Son in the likeness of sinful Flesh, and for Sin, condemned Sin in the Flesh. And the Reason is added, v. 4. That the Righteousness of the Law might be fulfilled in us, who walk not after the Flesh, but after the Spirit. The meaning is not, that the Law was weak in itself, but through our default: The Law pointed at our disease, but could not heal it. But Christ took Flesh upon him, and he by Offering himself a Sacrifice expiated for Sin, and by his Death, was the Death of Sin: And thus the Law is fulfilled, which requires perfect Righteousness and perfect Obedience; And only they have interest in this great Privilege, who are not Carnal but Spiritual, whose Walks are not after the Law of their own Lusts, but after the Law of the Spirit of Life. Here's a discriminating Note,— Who walk not after the Flesh but after the Spirit. A Learned 
* Jus justitiae, Justificatio legis, in eo consistit, ●● per omnimodam cum lege conformitatem justi atque inculpati habeamur coram Deo: Id obtineri non potuit, dum per legem peccat●m viveret ac regnaret, sed damnatoin carne Christi peccato, atque ipsa lege damnationem hanc approbante per plenariam Christi capitis nostri cum lege conformitatem, Justi atque inculpati in eodem capite fatente lege habemur: nec hoc tant●m, sed ut membra capiti sint conformia, ●●uat ex eo in nos spiritus Regenerationis, qui in nobis quoque ipsis justificationem Legis perficiat. Is nos ita regenerate, ut ment nostrâ, Lege Dei delectemur; Qu●dque in carne reliquum est peccati, ita paulatim abolet, ut tandem sine maculâ ●ut labe ab ipsâ lege simus agnoscendi. L. de Dieu in Rom. 8. 4.  Expositor writes appositely to this Sense, the Righteousness and Justification of the Law consists in this, that by a through Conformity with the Law, we may be accounted Righteous and unblameable before God. That cannot be obtained whilst Sin Liveth and Reigns: but Sin being Condemned in the Flesh of Christ, and the Law itself approving of this Condemnation, by the full Conformity of Christ our Head with the Law; we are accounted Righteous and unblameable in our Head, even by the Testimony of the Law; nor in this only, but that the Members may be conformable unto the Head, from him flows the Spirit of Regeneration, which in us perfects the justification of the Law. The same so regenerates us, that we take delight in the Law of God: And the Relics of Sin in the Flesh, he doth by Degrees abolish, that so at length we may be acknowledged by the Law itself, without Blot or Spot. Thus far that Judicious Author: And thus it evidently appears, that Christ hath made satisfaction to Divine Justice, by his Active Obedience in fulfilling the Covenant of Works, and yielding perfect Obedience to the whole Law.  
2. Let's consider Christ's Passive Obedience 
2. Christ's Passive Obedience.  in suffering the Wrath of God due to Man, upon the Cross. Many are the degrees of Christ's Humiliation, as by taking Flesh upon him, as it were Uniting a clod of Earth unto his Divine Nature, and by suffering Contempt, Ignominy, and Reproach in the World, by taking upon him Humane Infirmities, of Weariness, Thirst, Hunger, etc. But the highest degree of Christ's Humiliation, (whereunto we purpose to speak) was the Death of the Cross, which was the Signal Obedience of Christ, as the Apostle expresseth it, Phil. 2. 8. He humbled himself and became obedient unto Death, even the Death of the Cross. There's a Gradation in the Words: Christ humbled himself, that was much, and became obedient unto Death, that was more, but to become obedient, even to the Death of the Cross, that was most of all, even beyond all degrees of Comparison: For Christ to yield up himself to Crucifixion, was a kind of Humiliation more than Superlative.  
For a more full Discourse of the Passive Obedience of Christ, let us consider,  

1. The Forerunners of his Passion.  
2. The Passion itself.  
3. The Consequents thereof.   
From these Particulars the Pre-eminence and Exaltation of Christ, will most evidently be Demonstrated.   

SECT. III. Of the Forerunners of Christ's Passion.  
1. FOr the Forerunners of Christ's 
1. The Forerunners of Christ's Passion. 1. Christ was Betrayed.  Passion.  
1. Christ was Betrayed by Judas with an Hypocritical Kiss, Matt. 26. 49. Judas one of the Twelve Disciples, was one that did eat at Christ's Table, and saw his Miracles, and was Commissionated by Christ to Preach the Gospel; even Judas a Disciple, Betrayed his Lord and Master.  
2. Christ the Lord of Life was Arraigned 
2. He was Arraigned.  before Pontius Pilate an Heathen Judge.  
3. False Witnesses were Suborned to 
3. False Witnesses Deposed.  Accuse him. Their Accusations are no less than Blasphemy and Treason; by the one to Condemn him in the Civil Court, by the other in the Ecclesiastical Court. The Blasphemy that they charge him with was, in that he said, that he was Christ the Son of the Blessed, Mark, 14. 61. Jo. 19 7. The Treason they Accused him of, was, that he made himself a King, Joh. 19 12.  
4. His Disciples Deserted him. Peter 
4. His Disciples deserted him.  himself followed asar off, and as soon as he was Assaulted he was Conquered, by denying his Lord and Master, and adding Perjury to his denial.  
5. Consider his great Sorrow, and 
5. Consider his Sorrow, earnestness in Prayer, and Sweeting of Blood.  earnestness in Prayer, and Sweeting of Blood, Matt. 26. 38, 39 Then saith he unto them, My Soul is exceeding sorrowful even unto Death, tarry ye here, and watch with me. And he went a little farther and fell on his Face, and prayed, saying, Father if it be possible, let this Cup pass from me. Nevertheless not as I will, but as thou wilt; As if he should say, Father, thou couldst, (if it pleased thee) grant an absolute pardon, without any satisfaction, but this way of satisfaction will only please thee: Thou wilt have my Blood shed, and without shedding of Blood there is no Remission: I am here ready willingly to lay down my Life, I have took a body for that purpose, that I may perform Obedience to thy Will. The Apostle Heb. 10. v. 5, 6, 7. quotes the 40th Psal. v. 6, 7, 8. When he cometh into the World he saith, Sacrifice and Offerings thou wouldst not, but a body hast thou prepared me: In Burnt-Offerings, and Sacrifice for Sin thou hadst no pleasure, than said I, Lo, I come (in the volume of thy Book, it is written of me) to do thy Will, O God. The rendering of these Words compared with the Psalmist, differ especially in one Expression, viz. Mine Ear hast thou opened, or digged. It's the Observation of a Learned 
* Ainsworth in Psal 40. 6. Est observandum, quod plurali numero utens auresdicit, non aurem. Nam servo una tantum auris perforatur subula, sibi dicit utramque perforari, quià intelligit se obst●ingi non tantùm ad externum obsequium, ut servi in hoc populo, sed ad interiorem cultum; et quidem praestare illi obsequia non possumus, nisi divinitus nobis aures perforentur. Mollerus in loc.  Expositor, That mine Ears hast thou digged open or pierced (i. e.) Thou hast made me obedient to thy Voice, so the Chaldee explains it, thou hast digged open mine Ears to hearken unto thy Commandments, or mine Ears hast thou bored as thy Servant for ever, according to the Law, Exod. 21. 6. The Greek Interpreters to make the Sense plainer, say, But a body hast thou fitted to me: Meaning that his body was ordained, and fitted to be a Sacrifice for the Sins of the World, when the other Legal Sacrifice was refused, as unprofitable.  
His earnestness in Prayer is set down by the Evangelist, Luke 22. 44. And being in an Agony he Prayed more earnestly. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. augescente dolore intendebat vim precationis, gestu quoque id ipsum exprimens, nam ante genu flexerat, nunc toto Corpore in terram procumbit. Grot. Instabat; incubuit; magno studio ursit. Hinc innuitur Commotio, Perseverantia, Velocitas, Studium, Diligentia. L. de Dieu.  The Word in the Original is Emphatical, Christ was in an Agony, which was the difficultest of all Combats; Martyrs strove with the Terrors of Death, but Christ strove with the Wrath of God, because he bore the Burden of our Sins. O! How strong must that Back be, that must bear the Burden of all his People's Sins! Even all those whom he Justified by his Blood, and Sanctified by his Spirit.  
Next followeth his Bloody Sweat, Luk. 22. 44. His 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Magnus angor, Guttae. Jansen. Non dicit sempliciter guttas sanguinis su●●sse, sed quasi grumos concreti terrore sanguinis, & proptered addidit particulam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad leniendum id quod dixerat. Steph. Thes.  Sweat was as it were great drops of Blood, falling down to the ground. Consider the Season of the Year, they who were within doors were glad to keep close to the Fire, and they that were without Doors made haste to get within. To see one in an extreme cold day, sweat, was much, but to see one sweat Blood, not little drops, but clodded, congealed Blood, which broke through his Garments, and trickled down to the very ground: This is matter of Wonder and Astonishment.  
6. Consider the Releasing of Barrabas, 
6. Consider the releasing of Barrabas.  a Notorious Thief and Murderer, and Condemning of Jesus, an Innocent Person, to gratify the People in Releasing a Prisoner, (according to Custom, whom they desired) Pilate acquitted a most infamous Person, and delivered Christ the most Just and Holy one to their Will, to be Scourged and Crucified.  
I have heard (and since read it Printed) a Passion Sermon 
* Mr. William Carthwright Student of Christ-Church Oxon. p. 10, 11.  of an Eloquent Orator, thus expressing himself.— What Barrabas? One that Cured your Blind, or Healed your Halt and Lame? No, one whose Violence maimed them, and by the Frequency of his Injuries, occasionally increased the Number, perhaps of those Miracles, which Jesus wrought. Did Barrabas purge the Temple of Thiefs? Or make it their Den? Did he cast out Devils? Or do Acts by the Instigation of the Prince of them, etc.  
Before Christ's greatest Passion on the Cross, he was in Scorn, hurried from place to place, from Person to Person, from Annas to Caiaphas, from Caiaphas to Pilate, from Pilate to Herod, and thence remanded with Contempt and Ignominy. To make use of the Rhetoric of the forecited Learned 
* Id. p. 26.  Author. Cruelty walking the Circle, and Impiety (if ever) now treading the Ring: His Apprehending joined to his Agony, and his Accusation to his Apprehen'ding, and his Condemnation to that: Then his Condemnation received by Irrision, Irrision by Stripes, Stripes by Crowning with Thorns. So far he: Add hereunto, Scourging, putting on a Purple Robe, and Reed in his hand, an Emblem (as they supposed) of his Brittle and Feeble Government. All the Men and Devils combined to put forth their Malice and Mischief to the height. They prepared Spittle for his Face: Blind solding for his Eyes: Nails for his Hands and Feet, a Whip for his Back: Thorns for his Head, and a Cross for his Shoulders. They laid an Heavy Cross upon him to crush the Thorns into his Harrowed Head, and crush out the bruised blood into his Furrowed Back. So that Prophecy, which 
* His verbis ad vivum exprimit dorso Eccles●e semper infixam fuisse Crucem, quià longè & latè ipsam proscinderet Calv. Terra nisi aretur & subigatur, nihil profert nisi sentes & spinas. Sic cor humanum extra Crucem, est securum & indulget vitiis. Mollerus.  Calvin applieth to the Church, may be applied to Christ, which the Psalmist mentions, Psal. 129. 3. The Plowers Ploughed upon my Back: They made long their Furrows.  
But alas! What with Scourging, Buffeting, and Crowning with Thorns crushed into his Head, (O dreadful exquisite Pain!) and what with Watching and Fasting, Christ was not able to carry his Cross. Though he bore it a while, yet afterwards they compelled Simon a Man of Cyrene a Stranger, to bear his Cross. The Jews out of a Superstitious Devotion, durst neither touch the Cross, nor adventure to come into the Judgement Hall, no nor afterwards to put Judas his 30 pieces which he restored back, into the Treasury: Because they would not defile themselves, therefore they would not go into the Judgment-Hall; and because they would not keep in their Treasury the price of Blood, they converted it to another use: viz. To buy a Field to bury Strangers in: Which was called Aceldama.  
How desperate was their 
* Qualis haec innocentiae Simulatio, pecuniam sanguinis non mittere in Arcam, & ipsum sanguinem mittere in Conscientiam? Aug.  Hypocrisy, considering they made not the least Scruple at all, to imbrue their hands in the Innocent Blood of Christ?   

SECT. iv Of Christ's Passion.  
NOw in the second place we come to the Passion itself, and this was the Death of the Cross, a Punishment never used among the Jews. For we read only of four kinds of Death, which were in use amongst them, viz. Strangling, Stoning, Fire and Sword. None of these the Jews thought bad enough to inflict on Christ: Therefore they have recourse unto the Gentiles their Enemies, to whom they were now under vassalage, and they borrow from them, that horrid cruel Death of Crucifixion. Pilate bade them judge him according to their Law. The Jews therefore said unto him, It is not lawful 
Joh. 18. 31, 32.  for us, to put any Man to Death, That the Saying of Jesus, might be fulfilled, which he spoke signifying what Death he should die. This Death was accounted afterwards so ignominious and cruel, that Christian Emperors caused it altogether to be laid aside. 
* Facinus est vincire civem Romanum, Scelus verberare, propè Parricidium necare: Quid dicam? In Crucem tollere? Cice.  And Heathens likewise did utterly abhor the greatness of the Cruelty as beyond Expression and Apprehension.  
To aggravate the height of the Jews Malice, and the greatness of their Cruelty, We are to consider in this Death of Crucifixion, three things, viz. Shame, Pain, and a Curse.  
1. For Shame: If one Death was more 
1. The Shame of the Cross.  shameful than another, that was devised for Christ to suffer: He was Crucified Naked: Even as Naked as he came into the World. I heard above 25 Years since a most Reverend and most Learned 
* Dr. Usher A. B. of Armagh.  Prelate thus express himself: Christ (saith he) was Crucified Naked: Believe not your Painters, they teach nothing that is good. Thus was Christ exposed to the public view of all Beholders. And what shame he endured was long before Prophesied of, Isai. 50. 6. I gave my Back to the Smiters, and my Cheeks to them that plucked off my Hair. I hide not my Face from Shame and Spitting. They would not let Christ Suffer within their 
Heb. 13. 12.  Walls, but he Suffered without the Gate. But notwithstanding Contradictions, Mockings, Revile and a Shameful Death, Yet he despised the Shame, and is 
Heb. 12. 2.  set down at the Right Hand of God.  
2. Consider the Pain of Crucifixion. 
2. The Pain of the Cross.  Such as have seen any stretched out upon a Rack, may in some Measure, (though not sufficiently) conceive the great exquisite Pain of Extension to the utmost on a Cross Beam. The 27th of Matthew, is a Commentary upon Psal. 22. Wherein read v. 14, 15, 16, 17. I am poured out like Water, and all my Bones are out of joint. My Heart is like Wax, it is melted in the midst of my Bowels. My Strength is dried up like a Potsheard, and my Tongue cleaves to my Jaws, and thou hast brought me into the Dust of Death. For Dogs have compassed me, the Assembly of the Wicked have enclosed me, they pierced my Hands and my Feet, I may tell all my Bones, they look and stare upon me; The 70 read (pierced) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have digged. The Hands and Feet were fastened and nailed to the Wood The nails (which were great Spikes) were driven into the Palms of the hand, and both his feet, where the Pain was sharpest and the Sense acutest.  
Thus our Saviour hung by his bare Body 
Matth. 27. 46. Mark 15. 25.  upon the Cross, as upon a Rack, six Hours by the Clock, all the while in extremity of Torment. It was not with Christ as with others, whose Sense the greatness of the Torment blunteth, according to that usual Maxim, Excellens sensibile corrumpit Sensum: But from the first to the last, Christ was in perfect Sense: Notwithstanding the height of Rage and Fury, which the Jews put forth to the utmost, no Man could take away his Life till he voluntarily Resigned it. And therefore Joh. 19 30. Christ said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is finished, And he bowed his Head, and gave up the Ghost. And Matth. 27. 50. Jesus when he had cried again 
* Hoc ipsum mirum, parumque ex communi hominum more, statim à magno Clamore emori. Erasm. Palam ostendit, se mori non violentèr, quasi nequiret se ipse diutiùs in vitâ servare, sed propriâ voluntate. Nam qui moribundus valuit Clamorem edere ingentem, valuit & à morte se servare. Impossibils est enim à Clamore valido statim quis moriatur, si quidem morte lentâ interfici●tur; Nam qui subito conficiatur gladio, nihil mirum clamare simul & mori. Lucas Brsiugen.  with a loud voice, yielded up the Ghost. This is called Strong crying, Heb. 5. 7. Others that were Crucified, could not utter a Word, or scarce express a groan, being so grievously tormented: But Christ was as strong at last, as at first, and never cried he stronger and louder, than when he gave up the Ghost.  
Add hereunto the Suffering of Christ in every Sense. His Eyes which before were Blindfolded, are now Opened, to see their insolent scornful Gestures of wagging their Heads, and deriding of him. His Ears heard their Blasphemies, Insultations, Revile and Contumelious Speeches. His Taste was afflicted with Gall and Vinegar. His Smelling was afflicted from the place Golgotha, a noisome loathsome nasty Dunghill. His Feeling grievously suffers, by the Nails extension, and the acuteness and Sharpness of the Sense.— These are sad Stories, but for our singular Consolation. Christ Suffered, and we reap the benefit of his Sufferings. By Christ's Stripes, Wounds, and Sufferings we are Healed: By his Cross we are Reconciled to the Father. In his Sorrows are our Comforts: In his Sufferings consists our Salvation, and in his Cross our Triumph.  
3. Consider the Curse denounced against 
3. The Curse of the Cross.  this kind of Death. Of all others, and above all other kinds of Death, a Legal Curse was put upon this, as may appear by comparing Deut. 21. 23. with Gal. 3. 13. Christ hath Redeemed us from the Curse of the Law, being made a Curse for us; for it is Written, Cursed is every one that hangeth upon a Tree. So that Envy and Malice raised to the height, set the Jews awork to cry Crucify him, Crucify him. O Cursed Death! but the Curse they intended, produced the greatest Blessing that ever was, (I mean the virtue of Christ's Cross) to all true Believers; for hereby a perfect 
Col. 1. 20.  Reconciliation was wrought. Eph. 2. 15. Having abolished in his Flesh the Enmity, even the Law of Commandments, contained in Ordinances, for to make in himself, of twain, one new Man, so making peace, and that he might Reconcile both unto God in one Body by the Cross, having slain the Enmity thereby. By the Law of Commandments contained in Ordinances, are Ceremonial Institutions to be understood under the Levitical Pedagogy. Christ being made a Sacrifice, abolished all those Sacrifices of Beasts: And this Christ accomplished on the Cross, working a perfect Reconciliation between God and Man. And though the Execution of the great work was performed on the Cross, yet about this Reconciliation, there were Transactions between God the Father, and God the Son from all Eternity (as the Apostle declares) 2 Cor. 5. 18, 19 And hath given unto us, the Ministry of Reconciliation, (i. e.) the Gospel. And what is the Substance of this Evangelical Ministry? It is set down, v. 19 to wit, That God was in Christ, reconciling the World unto himself.  
This is that which administers cause of Glory and rejoicing to the Apostle, Gal. 6. 14. God forbidden, that I should glory save in the Cross of our Lord Jesus Christ.   

SECT. V Of the Consequents of Christ's Passion.  
HAving treated of the Passion itself; let's consider some Remarkable Particulars concerning the Consequents of his Passion: And these evidently declare the dignity and honour of Christ. This shall be represented in these ensuing Particulars.  
1. There was darkness over the whole 
1. There was an Universal Darkness over the whole Earth.  Face of the Earth, Matth. 27. 45. Partial Eclipses are frequent, but such an Universal Eclipse (as that was) was never known before nor since Christ's Passion. The Sun to show a dislike of such an horrid Act, withdrew its light. A natural Eclipse it could not be, 
* Annotat. of English Divines, on Matth. 27. 45.  some think, it being so Total, so general, and the Moon being now in the full, and so of necessity the Body of the Moon, (which useth to Eclipse the Sun, by its interposition and being between us and the Sun) must be opposite unto, and distant from the Sun, the Diametrical breadth of the Hemisphere, the full Moon rising at the Sunsetting. Many were astonished at this Universal Eclipse. Allophanes is reported to have been at this time in Heliopolis, who when he saw 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  this Eclipse, said, They were changes of the Divine Works. Dionysius the Areopagite, is reported to say, Either the Deity suffereth or hath Sympathy with that which suffereth.  
2. The Veil of the Temple was rend, 
2. The Veil of the Temple was rend. Matth. 27. 51.  and this was to show,  
1. That Christ opened the way to the Holiest, Heb. 10. 20.  
2. To show that the Ceremonial Law was abolished by the Death of Christ. Heb. 9 8, 9  
3. To show that the Partition Wall was broken down, and Gentiles were Partakers of the benefit of Christ's Blood, Eph. 2. 14.  
4. To show that the Veil of our Sins was Canceled, Col. 2. 13, 14.  
5. To show that the Veil of Ignorance was taken away in the Law, 2 Cor. 3. 13.  
A third Consequent of Christ's Passion 
3. An Earthquake.  was an Earthquake. It was an Universal Earthquake.  
We read of the trembling of the Earth. Psal. 114. 7. It's a Sign of God's Wrath for Sin, Psal. 18. 7. Then the Earth shook and trembled, the Foundation also of the Hills moved, and were shaken, because he was wroth. The Earth shaked and trembled to bear such Vile Wretches, who embrued their hands in the Blood of Jesus Christ. The Earthquake signified Gods incensed 
Verissimu● est apud Prophet as, terraemotus alibi rerum Mutationem, alibi De● Majestatem significare, sed bic ●pertior est ea significatio, quae pariter à Judaeis, & Gentibus al●●s 〈◊〉 intelligi, irae scilicet Divinae ob hominum scelera. Grot. in Matth. 27. 51.  anger and great wrath against the Jews, and the displeasure of the Divine Majesty of Christ, for an Earthquake sets forth the great Power of God, Psal. 114. 7. Tremble thou Earth at the presence of the Lord, at the presence of the God of Jacob.  
4. The Rocks rend: though the Hearts 
4. The Rocks rend.  of the Jews were not rend, yet the Rocks did rend, and in such a manner, as Historians have reported, as never was the like seen: Such a way were the Rocks rend, as no Wit of Man could invent the like way of rending them.  
5. The Graves were opened, and many 
5. The Graves were opened.  Bodies of Saints, which slept, arose, Matth. 27. 53. But though here's mention made 
Qui è Sepulchris furgebant, resurgebant moriente Domino, ac mortis ejus vi. Heinfius.  of the Saints Resurrection before Christ's Resurrection, yet it's evident, that Christ risen before them. v. 53. it's said, They came out of their Graves, after Christ's Resurrection. For by Christ's Resurrection they were raised. Christ (as the Apostle saith) is risen from the Dead, and become the first-fruits of them that slept, 1 Cor. 15. 20. He is the beginning of the firstborn from the dead, Col. 1. 19  
6. The Centurion having observed 
6. The Centurion gives a Testimony of Christ. 7. Christ raised himself by his own Power.  what was done, gives this Testimony, Truly this was the Son of God. Such Miracles none but a God could do.  
7. Christ raised himself by his own Power. Notwithstanding the strictness of the Watch, and Sealing of the Stone of the Sepulchre, Christ the Lord of Life would not be above three days in the Grave, but caused the Grave to open to the Terror and Amazement of the Keepers.  
A notorious Lie (as full of Contradictions as Malice could invent) was invented after Christ was risen, Mat. 28. 13. Say ye, his Disciples came and stole him away by Night, while we slept.— How could 
Quomodo constare poterat fides de co, quod se dormien●● bus dic●— rend, evenisse? Deinde quâ fiduciâ ausi hoc fuissent homines & inermes, & Piscatores? Si Impostorem Christum ipsi jam intra mentem animis sentiebant, sive pro ipso subirent periculum? Si à Deo missumcr●dere●t, 〈◊〉 religio illos impellebat ad furtum & m●nd●cium? Grot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. i e. Partûs dolorem, cum mors nihil aliud videretur quàm ipsorum Cruciatuum ac dolorum quasi victoria, ac plenum imperium. Christus merito dicitur, tum demum dolores istos lethales ac mortiferos superasse, cum mortuus moriem vicit, ut in aeternum cum suis Deo vivat. Beza.  they tell, if they were asleep, that Christ was took away? What ridiculous, absurd Evasions doth a Malicious Heart invent! But maugre all the Watch and Ward of Soldiers, Christ Triumphed over the Grave, as a Glorious Conqueror. The Apostle fully expresseth the Power of Christ's Resurrection, Acts 2. 24. Whom God hath raised up, having loosed the pain of Death, because it was not possible that he should be holden of it. Some understand these words as a Metaphor drawn from Childbearing. Notwithstanding Pains and Sorrows there's a bringing forth: And though Christ suffered himself for a time to be under the Power of the Grave, yet he being the Lord of Life, over came Death and the Grave.  
And 8thly and lastly, after this Glorious! 
8. Christ Ascended into Heaven.  Resurrection followeth a Glorious Ascension. He that was Crucified rose again, and Ascended into Heaven, and there accompanied him the Saints that risen with him, (as it is most probable) we never read of their returning into their Graves again. Now after Christ's Ascension the Holy-Ghost was sent: Gifts were given in a plentiful Measure, Eph. 4. 8. Wherefore he saith, when he ascended up on high, he led Captivity, Captive: And gave gifts unto Men. Both Church Officers and suitable Qualifications for their Offices are the Fruit and Benefits of Christ's Ascension, Eph. 4. 11, 12. 1 Cor. 12. 28.  
Put all these Consequents and Wonderful Effects of Christ's Passion, viz. Universal Darkness, the Renting of the Veil of the Temple, a General Earthquake, the Renting of Rocks, the Rising of Saints out of their Graves, the Centurion's Confession, and acknowledgement, that Christ was the Son of God, and Christ's Resurrection and Ascension, all these particularly and eminently declare the infinite Dignity and Pre-eminence of Jesus Christ.  
And thus having proved the first part of Christ's Priestly Office, by making satisfaction to the Father, I come now to the second part of his Priestly Office, by 
2. Christ's Intercession.  making Intercession. Though the Pains he endured were only for a little time, yet the virtue of his Pains abides unto Eternity. His Sufferings are of infinite Efficacy, Dignity and Value: Christ on Earth in the days of his Humiliation, was full of Bowels of Compassion: He fed a fainting Multitude, healed the Diseased, wept a● a Funeral, wept over Jerusalem, and on Earth he pleaded for his People, and interceded to his Father for his own which were given him out of the World. And now Christ is in Heaven, he is full of Bowels, Heb. 4. 15. For we have not an Highpriest, which cannot be touched with the feeling of our Infirmities: But was in all points, tempted like as we are; yet without Sin. But when we speak of Infirmities incident to Christ, we must understand such infirmities, as appertain to Mankind in general, as Thirst, Hunger, Weariness, and such like, and not such as are incident unto some Individual as Lameness, Blindness, Deafness, (as intimated before, and shall now be more briefly) much less may we understand any Infirmity, that hath the least tincture of Sin and Pollution. And to declare the Bowels of Christ opened. He executes his Mediators Office now in Heaven, by making Intercession for his Children. And this is an evident Demonstration, that Christ is an absolute and perfect Saviour, because he intercedes for all his Children unto Eternity. As the Apostle fully declares, Heb. 7. 25. Wherefore he is able also to save them to the utmost, that come unto God by him, seeing he ever liveth to make Intercession for them. To save to the utmost, is 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i. e.) absolutissimè, it a ut nihil ad eam salutem possit amplius des●derari. Beza. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non dicit ut offerat; nam hoc semel fecit: sed superest altera sacerdotii pars, nempe interpellatio, qua partim p●renni Sacrificii sui vigore nobis pacem obtinet, partim nos non nisi in uno-ipso 〈◊〉 muss, & exaudimur à Patre, tantisper dum Deus sit omnia in omnibus. Beza.  every way a perfect Salvation. Nothing can be added thereunto. And this is evidenced by Christ's Intercession. And this is an Eternal Intercession, as long as Christ liveth, and that is for ever. It's a memorable Observation of Beza.— He doth not say that he may offer, for this he did once; but there remains the other part of Christ's Priesthood, viz. His Intercession, whereby partly by the Eternal virtue of his Sacrifice, he obtains peace for us; partly we in him please the Father, and are heard of him, so long as God is all in all. Our work is to make inquiry, what this Intercession is, and what benefit we receive thereby.  
1. Let's consider what this Intercession is, and that will fall under the Answer to a double Question. viz. Quid Nominis and Quid Rei.  
1. Quid Nominis. The Name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
1. The Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and signifies properly to meet one and intercede in a way of Supplication.  
2. For the thing or nature of Intercession, 
2. The Nature of Intercession.  it is by Christ's applying his Merits, and presenting the Service of his Children to his Father, as an Advocate and Mediator interposing for them, and pleading their Cause. This is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Condescending to our Capacities, and not to be 
* Non cogitandum est supplex flexis genibus, manibus expansis, Patrem deprecari. Sed quia apparet ipse assidue cum morete & Resurrectione suâ, quae vice sunt aeternae intercessionis & vivae orationis efficaciam habent, ut Patrem nobis conc●lient atque exorabilem reddant, merito dicitred intercere. Calv. in Loc.  understood Literally, as if Christ on bended Knees and with stretched out Hands did intercede, but only he presented his Prayers, Death and Resurrection, as effectual means to obtain Reconciliation with the Father. And in this great work of Intercession, Christ continually employs himself in Heaven, in the most prevailing Rhetoric; pleading the Cause of all True Believers. Therefore saith the Apostle, Rom. 8. 33. Who shall lay any thing to the Charge of God's Elect? It is God that justifieth. The 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Propriê significat in jus vocare, sed ●sitatè capitur, pro ●●minari, per Metonymiam effecti destinati. Piscat.  Metaphor is borrowed from usual forms of Indictments in Courts, where according to Law a Charge is drawn against the accused party, but now who shall bring any of Christ's Members into Question? Let Satan and his Instruments do their worst, and lay their Accusations as high as Malice can possibly Invent, yet here's Christ justifying who makes void all Accusations whatsoever.  
For a farther Inquiry 
* Primo erat Christus oratione interpretatiuâ sc. exhibendo se & cicatrices suas quas in passione acceptas adhuc servat, & patri ostentat, ac consequenter orat sua merita, suos labores, suas passi●nes allegando divino conspectui. Secundo propriè Christus quà homo in cael● orat pro nobis, proinde ac in terris oravit. Est enim aequè ut hic Advocatus, Mediator, & Pontifex noster, cujus proprium est orare pro populo. Corn. à Lap.  wherein this 
1. Wherein this Intercession consisteth.  Intercession consists, we are to know,  
1. This Intercession is made unto your Father. Christ presenting his merits, doth as it were show his Wounds, the Print of the Nails in his Side, Hands, and Feet.  
2. In putting up Prayers in his own Name, and making continual Supplication unto the Father, as a Mediator, and as an Advocate, as an Highpriest interceding for us at the Throne of Grace. Christ is the great Master of Requests, who prefers the Petitions of his People unto his Father. The Highpriest when he was to make an atonement for the People, entered into the Holy of Holies, with Blood and Incense: So Christ our Highpriest in Heaven, presents his Blood and the sweet Incense of his Prayers, Rev. 8. 2. And I saw the seven Angels which stood before God, and to them were given seven Trumpets. And another came and stood at the Altar, having a Golden Censer, and much Incense was given to him, that he should offer, etc. Heb. 9 12, 23, 24. Neither by the Blood of Goats and Calves, but by his own Blood he entered in once into the Holy place, having obtained Eternal Redemption for us. v. 23, 24. It was therefore necessary that the patterns of things in the Heavens should be purified with these, but the heavenly things themselves with better Sacrifice than these. For Christ is not entered into the Holy places made with Hands, which are the figures of the true, but into Heaven itself, now to appear in the presence of God for us.  
Q Let us inquire into the fruit and benefit 
2. Benefits of this. Intercession. 1. We are acquitted from all our Adversaries.  of this Intercession.  
1. We are acquitted from all Adversaries, even from Sin, Satan, and the Law; having interest in the Intercession of Christ, we are freed from all Accusations and Condemnations of the greatest Adversaries, 
* Qualis est ista incercessio, non oral●● sed real●●, ex merâ suipsius in cruse oblati repraesentatione. Hinc est quod dicitur comparere cor● Deo pro nobis. D. Tuis. Vindic. l. 1. part 2. Sect. 23.  Rom. 8. 34. Who is he that Condemneth, it is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh Intercession for us. Here are four things to acquit all Believers from Condemnation, viz. Christ's Death, Resurrection, Ascension and Intercession. Christ died to give Life unto his People: He risen again and became the first Fruit of them that slept: Christ Ascended on high, and gave gifts to Men, and he intercedes at the Throne of Grace, presenting his Bloody Sufferings and the virtue of them unto the Father for a full and complete satisfaction.  
2. Christ by his Intercession teacheth 
2. Christ by his Intercession teacheth us to Pray.  us to pray, and to make our Intercessions and Supplications unto the Throne of Grace. We of ourselves cannot put up one Meritorious Petition, though we might gain the whole World for so doing. For we pray coldly, rawly and indigestedly, with much deadness, disorder, and distraction of Spirit; but these Prayers come not so to God the Father as they are presented by us, for Christ mends them in the carriage, and presents them in his own Name unto the Father, and for his 
Rom. 8. 26. Quasi dicat, cum mole tentationis oppressi nescimus orare: ipse spir●tus qui in nobis habitat exerit se & orationem in animo excitat. Bucer in Loc. 3. Through Christ's Intercession our duties and works obtain acceptance.  sake alone we obtain acceptance with the Father: Christ intercedes to the Father for us, and his Spirit helpeth our Infirmities, and maketh intercession for us with Groan which cannot be uttered. The Spirit of Christ doth two great works: One is to make intercession for us, and the other is to help us to make intercession for ourselves. By the assistance of the Spirit, we can Pray and Sigh and Groan in such prevailing Rhetoric as will obtain acceptance, but without the assistance of the Spirit, we cannot Pray nor express ourselves in any acceptable manner.  
3. Through Christ's intercession our Duties and works obtain acceptance. As for ourselves and our own righteousness we have great cause to confess with the Church, Isaiah 64. 6. But we are all as an unclean thing, and all our righteousnesses are as filthy Rags: But through Christ's Reconciliation and acceptance, our works obtain acceptance. Though there be no worth in the work nor in the workers, yet there is through Christ acceptation and imputation, a worthiness accounted of in the sight of God; as Joshua was to have his filthy Garments took from him, 
* Semper in animum sibi revocent verbi divini precones, impositum sibi esse cidarim mundam cui inscriptum sanctitas Jehovae: & proinde ei studeant ipsi, ut & ali● idem faciaut hortentur sedulo ut sint typi fidelium. Tarnovius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habet, quo significat spiritum singulari contentione & study intercedere pro sanctis. Buceru. in Loc. Unà sublevat infirmitates nostras, quasi dicatur ipse vicissim onus attollere, ex altera parte, ne sub eo fatiscamus. Ut sensus sit, sicut spiritus S. un● cum Patre & filio, testatur spiritui nostro nos esse filios Dei, similiter idem spiritus cum ●sdem opitulatur infirmitatibus nostris. L. de Dieu.  Zech. 3. 4. So in the best of our duties, there is filthiness, and we stand in continual need of the inestimable benefit of our Intercessor, who takes away our Pollutions, and not only acquits us from the Gild of Sin, but cleanseth us from the filth of Sin: He doth purge us as well as pardon us, and sanctify us by his Spirit, as well as justify us by his Righteousness: Hence it comes to pass that the services of all such ●s have interest in Christ are accepted at the Throne of Grace; and though in us there are many weaknesses and Imperfections, yet Sincerity is accepted. And though there are manifold failings in our Duties, yet all are made perfect through the perfect satisfaction of Christ; for he as a surety hath paid our Debt and fully satisfied the Father by doing and suffering all that the Law required. Christ is the Beloved Son in whom the Father is well pleased, Mat. 3. ult.    

CHAP. V.  
Concerning Christ's Prophetical Office.  

SECT. I. Why Christ must be a Prophet.  
HAving insisted largely on Christ's Sacerdotal Office, I come now to his Prophetical and Regal Office, and I shall be more brief in the handling of these, not intending a just volume of this Argument: only so far I may enlarge as may afford good Measure full pressed and running over for the further Demonstration of the Doctrine that I insist upon, viz. The inestimable Dignity of Christ.  
In the 2d. place it follows that I should 
2▪ Of Christ's Prophetical Office.  treat of Christ's Prophetical Office, Christ is called 
* Deut. 18. 5. Christus dicitur Nabi Propheta: est autem Nabi usu scripturae is qui profundiora de Deo, deque rebus divinus disserit, qui mentem divinam hominibus aperit: saepius etiam de iis usurpatur, qui futura praedicunt. Sol. Glass. onomat.  the Prophet, he was the Doctor of all Doctors, a Doctor that nonplussed the greatest Doctors. Christ is the Lawgiver, Jam. 4. 12. The Counsellor, Isa. 9 6. The Master or Rabbi, Matt. 23. 10. He taught with Authority, and by virtue of his Prophetical Office he teacheth the Church all things appertaining to their Salvation. Christ reveals the Will of his Father, concerning all the ways and means of Salvation. Christ was the principal Author of Prophecy; He had the Gift of Prophecy immediately, he exactly knew his Father's will, but all other Prophets had the Gift, mediately. They had their Revelations from the Power of the Spirit of Christ, their gift was transient, and by Intervals, and there were Intermissions amongst them: But Christ had a permanent gift of Prophecy abiding in him, without measure and limitation.  
For a farther enlargement of these Particulars, I shall endeavour to resolve three Inquiries.  
1. Why Christ must be a Prophet.  
2. How he differs from all other Prophets.  
3. What fruits and benefits accrue unto us by Christ's Prophetical Office.  
1. Why Christ must be a Prophet. 
1. Why Christ must be 2 Prophet. 1. Christ was a Prophet to reveal the Will of God to his Church.   
This I shall Answer in a few Reasons.  
1. Christ was a Prophet to reveal the Will of God to his Church, and instruct them by his Word. Christ received his Message not only from the Mouth of God▪ Joh. 8. 26. but also from the 
* In sinu esse est proximum, & infimum esse dicitur de conjugibus inter se. Grot. 2. Christ was a Prophet to place Ministers in his Church.  Bosom of God, Joh. 1. 18. Christ was a great Prophet, Luk. 7. 16. He was the most eminent of all Prophets, a Prophet to direct all other Prophets, and he was the substance and main end of all their Prophecies.  
2. Christ was a Prophet to place Ministers in his Church to teach his People▪ Ministers are of Christ's institution, Officers Commissionated by Jesus Christ: They are not a Calling nor an Order of Men of their own appointment running upon their own Heads, and Fancies, (as Novatus made himself a Bishop) neither are they of any humane appointment for politic ends and interests. It is true, that by Humane Authority Ministers are permitted pro hic & nunc to exercise their Ministerial function in the places where they live, yet their calling is from Christ's Institution. And Gifts and Qualifications wherewith they are endowed, are the fruits of Christ's Ascension. The Apostle is clear, Eph. 4. 11. And he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministry, and for the edifying of the Body of Christ. In this Text we observe two sorts of Church-Officers, viz. Extraordinary as Apostles, Prophets, Evangelists, 
Doctoris munus fuit verbum Domini fideliter explicare, & veluti Scholam Eccles●asticam regere, ut sincera doctrina dogmatum et verae interpretationes in Ecclesia retinerentur: At pastorum (qui & Episcopi dicebantur 1 Pet. 2. 25.) munus longe latius patebat, nimirum ut verb● & orationi vacarent, et ecclesiam sibi commissam modis omnibus tuerentur; ex quibus etiam satis perspicitur haec d●o munera perpetua esse ●portere in Ecclesia Dei. Beza.  which were changeable, and for a time only, and afterward ceased; and ordinary, as Pastors and Teachers, which are standing Officers, and abide to the end of the World: So that maugre all the malicious Oppositions of Men and Devils against the Gospel Ministry, it shall continue: Though it may be laid low, yet it shall never be overthrown, neither shall Christ's Ministers be ever laid aside, for Christ hath promised them his presence▪ And that promise, Matth. 28. 20.— Lo, I am with you always, even to the end of the World, makes more for the Ministry of the Gospel, than all the malice and fury of inveterate implacable Adversaries can make against them.  
3. Christ was a Prophet to teach his 
3. Christ teacheth inwardly.  Church by the inward effectual Teachings and Inspirations of his Spirit. This grand Prophetical work Christ undertook from the beginning of the World, 1 Pet. 3. 19 Christ by his Spirit went and preached unto the Spirits in Prison. This is to be understood of the old World, who though they were then in Prison, (i. e.) Hell, when the Apostle wrote this Epistle; yet in the days of Noah they were alive, and Christ by the Ministry of Noah and others; Preached unto them, whilst they were in the Land of the Living. Those abominable Sinners had means of Grace offered unto them: They had the Ministry of Noah, Enoch, Methuselah, and other Patriarches who warned them of a Deluge coming. And Christ by his Spirit Preached unto them. An ancient Father and a modern Divine, both eminent in their times, fully (as I apprehend) expound this Scripture.— One saith— 
Per Spiritus in Carcere intelligit animas impiorum viventium tempore Noah corporibus inclusas quasi carcere quodam, & his praedicasse Christum dicit, secundum divinitatem, vel per interna● inspirationem, vel per linguam Noae. Aug. Epist. 99 ad Evodium. Non potest dubitari quin hoc referatur ad ea quae sequuntur, i. e. ad illud tempus quo Spiritus per os Noae arcam constituendi iram Dei imminent● praedicabat. Nam cui fuerunt immorigeri? Cert● illi qui praedicabat. Non potest ergo pr●dicatio ista ad posterius aliquod tempus referri. Beza.  By Spirits in Prison, he understands the Souls of wicked Men living in the time of Noah, shut up in their Bodies, as in a certain Prison, and he saith that Christ Preached unto them according to his Divinity, or by inward inspirations, or by the Tongue of Noah.— So far that Learned Father. The other saith, that it cannot be doubted, why his may not refer to those things which follow (i. e.) unto that time wherein the Spirit by the Mouth of Noah that made the Ark, Preached the wrath of God hung over their heads. For to whom were they disobedient? Truly to him that Preached; therefore that Preaching cannot be referred to any after time.— There was no Preaching to them after they were in Hell. All Reproofs and Exhortations than are out of date, for time is past, and the door of hope shut. But now whilst we are on this side the Grave, the Spirit of Christ moves, woos and entreats us to make our peace with God. Christ sends his Ambassadors to beseech us to be reconciled unto God. Now we are called 
2 Cor. 5. 20. Is. 55. 6.  to seek the Lord whilst he may be found, now to call upon him while he is near. And thus you have the Reasons why Christ must be a Prophet.   

SECT. II. How Christ differs from other Prophets.  
A Second Inquiry is, how Christ differs 
2 How Christ differs from other Prophets.  from all other Prophets?  
A. We read of many Holy Prophets, high in the Favour of God, and Honourable Persons; yet in Christ there are these three Singularities above all other Prophets whatsoever, viz. Holiness, Gifts, and Authority. Although other Prophets were Holy, and had Gifts and were of Authority, yet the Holiness, Gifts and Authority of Christ infinitely exceeded them all.  
1. There's in Christ an absolute perfect 
1. Christ's Holiness is absolute and perfect.  Holiness without mixture of the least imperfection. Christ's Holiness is in himself and from himself, but the Holiness of the Prophets was derivative, they had it infused into them by the Spirit of Christ: And although they were Holy Persons and Honourable Men of God, Anointed and Sanctified for the Discharge of their grand and weighty Office, yet they were not without their sinful Infirmities. We read that Jeremy in a great Passion cursed the day of his Birth. Abraham a Prophet, through Infirmity, denied his Wife. And David a great and eminent Prophet committed those scandalous Sins in the matter of Vriah, and Jonah a Prophet Fretted and Quarrelled with God himself, and Moses a Holy Prophet, whom God highly loved, spoke unadvisedly with his Lips at the Waters of Meribah, and other Prophets had their failings. But Christ is a Prophet, who never committed any thing 
Luk. 23. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Doctissimus Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpretatur. Walleus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 videntur proiisdem. Hic p●rro videtur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dici quic 〈◊〉 praeter officium sit, quod non male videtur indecentis nomine exprimi. ●●za.  amiss. The Penitent Thief gives a true Testimony of Christ— That he had done nothing amiss (i. e.) nothing out of place or order. No guile, no deceit was ever found in Christ's Mouth. He challengeth the worst of his Adversaries, John 8. 46. Which of you convinceth me of Sin? Malicous and implacable Enemies are very Eagle-eyed, to espy Faults, yet none of them could lay any Sin to the charge of Christ.  
2. Christ's Gifts are transcendent above 
2. Christ's Gifts are transcendent.  all other Prophets: The Gifts in them were like a Drop, in Christ, as the Ocean; in their Gifts was only a measure, in Christ a fullness. The Prophets were anointed and qualified with great Gifts for ●he discharge of their employment: But Christ was anointed with the Oil of glad●ss above his fellows, Heb. 1. 9 Christ did ●ot receive Gifts by measure, after such a ●int and proportion, but it pleased the Father that in him should all fullness dwell, Col. ●. 19 All fullness of Wisdom, all fullness of Righteousness, all fullness of Holiness, ●ll fullness of Grace, and all fullness of Glory are in Christ.  
3. Christ's Authority is Omnipotent: 
3. Christ's Authority is omnipotent.  We read of the teaching of Christ, far different from that of the Scribes, Matth. 7. 29. For he taught them as one having Authority, and not as the Scribes. Other Prophets and Teachers laboured all Night, and spent their strength often in vain, yet this comfort they reaped, that their Judgement was with the Lord, and their Work with God. Hereupon the Prophet grounds singular comfort from Isai. 49. 5. Though 
Is. 49. 5. Sensus est, etiamsi Israel ad meum monitum nolit converti, ego tamen Deo placebo, qui scit me in officio non fuisse cessatorem. Grotius.  Israel be not gathered, yet shall I be glorious in the Eyes of the Lord, and my God shall be my strength. Here then consists a vast difference between the Authority of Christ and all other Prophets; other Prophets reproved, exhorted and entreated, but Christ commanded obedience, and enabled People to obey his Commandments. The Authority of Christ was incomparable, for what he commanded them to do, he gave them Strength and Ability to perform. Christ perfectly knew his Father's will, and he commanded and enabled the Hearts of People, to yield ready obedience thereunto; and no other Prophet could attain to so great a perfection.   

SECT. III. Of the Fruits and Benefits that accrue unto us, by Christ's Prophetical Office.  
WE are now thirdly to inquire 
3. The Fruits and Benefits of Christ's Prophetical Office. 1. By Christ's Prophetical Office we are fully assured that we have a sure Word of Prophecy.  concerning those choice and excellent Fruits, which we reap by Christ's Prophetical Office. Amongst others these two principally I shall insist upon,  
1. By Virtue of Christ's Prophetical Office, we are fully assured, that we have a sure word of Prophecy to rest and rely upon; we are not left at random to unwritten Traditions, nor to humane Inventions, and devised ways of Men; we are not left to Apocryphal Writings, and uncertain and fallible Dictates, of such Imposers, who magisterially command, and obtrude their own Brain-Fancies, and (as it was applied to the Pharisees) teach for Doctrines, the Traditions of Men. But 
Mat. 15. 9 His verbis aufertur omnis fiducia, quam positam habebant in observanti● humanarum traditionum. Nam credebant se Deum colere si illas obser●●ssent, & qui eas docebant, praeteribant cultu● Dei. Deus contra per●gat se hoc pacto coli, & omnem hunc cultum respuit. Musculus in loc.  what Christ teacheth us, is sure and certain, and not left to the pleasure of Men or Angels to change. For we read, Gal. 1. 8. But though we, or an Angel from Heaven, preach any other Gospel unto you, than that which we have preached unto you, let him be accursed. And the Apostle tells us of a sure word of Prophecy, 2 Pet. 1. 19 We have also a more sure word of Prophecy, whereunto ye do well that ye take heed, as unto a Light that shineth in a dark place, until the day dawn, and the daystar arise in your Hearts. This Word of Prophecy is the Gospel of Christ, and it's said to be more sure (i. e.) more sure than those Revelations which were not Foundations of Faith, or more especially in regard of the greater credit, which the believing Jews gave to the Doctrine of the Apostles, than that of the Prophets of old. The dark place is 
Vid. Diod. in loc.  meant our Hearts, and the Daystar is Christ; who shining in our Hearts, and illuminating us by his Spirit, scatters away Mists and Darkness.  
2. By virtue of Christ's prophetical 
2. By Virtue of Christ's Prophetical Office we have a divine Unction, or Spiritual acumination.  Office, we have a divine unction or Spiritual Illumination, whereby the eyes of our Mind are opened, to understand the Mysteries revealed in the Gospel. Christ not only reveals his Will, and declares his Covenant of Grace in his Word, but he teacheth us to understand, believe and obey the same. The Gospel is a Mystery, and only he that is anointed with Eyesalve from Christ can discern it. The Gospel is a Book sealed, to ignorant carnal Men. Take a natural Man in his best Accomplishments of Nature, yet he neither receives nor perceives the things of the Spirit of God, 
* Rerum supernaturalium & mysterii evangelici, non esse cognitionem aliquam naturalem, aut naturae viribus acquisibilem, etc. Vid. Doctorem Reynoldum, in conc. cui tit. Animalis homo.  1 Cor. 2. 14. A Beast may as soon understand Reason, as a natural Man (whilst he remains so) the saving things of God: Spiritual things are beyond his Ken and beyond his Cognizance. But a Spiritual Man judgeth all things, v. 15. He hath his Eyes in his Head, his Senses exercised, an Unction whereby he knoweth all things, 1 John 2. 20. He knoweth all things necessary to Salvation; for Christ is his Teacher, Christ is that great Prophet who instructeth his Church: the great Rabbi and Master, that teacheth as never any Man taught. He is a Counsellor, Isa. 6. 9 The Wisdom of the Father; Therefore we must go to Christ for Wisdom: He teacheth us that divine Wisdom that cometh from above. In our Doubts, let us go to Christ for Counsel; In our Distress, let us go to Christ for Comfort: He is both a Counsellor, and a Comforter. And by virtue of Christ's Prophetical Office, we have light in our Understandings. This is Christ's Gift, Eph. 5. 14. This was prophesied, Isa. 60. 1. Arise, shine, for thy Light is come, and the Glory of the Lord is risen upon thee. This Prophecy relates to the glorious Light breaking forth, in the days of the Gospel. And this was the end of Christ's coming, to give light to them that sit in darkness, Luk. 1. 79. A light to lighten the Gentiles, and the glory of thy people Israel, Luke 2. 32. Hence we obtain renewed Spirits, enlightened Judgements, a Spirit of discerning, to discern between things that differ. These are the Fruits of Christ's prophetical Office. All things necessary for Salvation are taught in the Word of Christ, and by the Spirit of Christ. The Word is a Lamp, and the Spirit directs us in the use thereof. The Spirit worketh by the ministry of the Word. We have no warrant for inward teachings by a Light within us (as some strangely fancy) Thus we may discern, whether that Light which is within them (as they say) be a true or false Light, for if it be true, it borrows its Light from the Lamp of the Sanctuary, even the written Word of God, and accordingly walks. Otherwise that inward pretended Light, which derives not its Light from God's Word, is an Ignis fatuus, and will lead the Followers into by-paths and dangerous Ways. Wherefore let's be exhorted to keep close to the Word of God, which is the Gospel of Reconciliation, and the Gospel of our Salvation; and let us be earnest Solicitors unto Christ the great Prophet, that he would assist us by his Spirit, to understand his Will, revealed in his Word. Let's go to God for Wisdom and Illumination, James 1. 5. If any of you ●ack Wisdom, let him ask it of God, who giveth to all Men liberally, and upbraideth none. Here are two great encouragements.  
1. God is a most liberal Donor, he 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isocrates.  giveth liberally; though Men expect great Rewards for their Counsel, yet God most liberally giveth Counsel: Men may give good Counsel, but cannot compel them to whom it is given, to take and follow it. But God can open the Eyes and Heart, and direct the Feet, and order and guide the whole Man, and work Obedience.  
2. God upbraideth none. It oft times falls out amongst Men, that if they do a Kindness, they upbraid them with it who are the Receivers. But it is not so with God, he doth not exprobrate nor hit us (as we say) in the Teeth, either with present Defects or former Failings. And if Men be constant Suitors to great Persons, they will soon be weary of their Company. But God doth not upbraid his People, notwithstanding their frequent addresses to him. Here then is singular encouragement to make our Applications frequent and serious, to this great Prophet, our Lord Jesus Christ, that he would take away the Scales of Darkness, and Veil of Ignorance, from our Understandings, and instruct us in his Will, and guide us by his Almighty Counsel, till at length he bring us unto his Glory.    

CHAP. VI  
Of Christ's Kingly Office.  

SECT. I. Proving that Christ is a King.  
HAving before handled the Priestly and Prophetical Offices of Christ, I shall now treat of his Kingly Office. And in this method I shall proceed. 1. To prove Christ to be a King. 2. Lay down Reasons why Christ is a King. 3. To represent our Duty to Christ as our King.  
1. To prove Christ to be a King, there 
1. Christ is proved to be a King by Scripture Prophecies and the accomplishment of them. Praeficerem Regem meum Messiam populo meo Israelitico, ut illi nomine meo imperaret. Vatablus.  are many Prophecies extant, particularly Psal. 2. 6. Yet have I set my King upon my holy Hill of Zion. This plainly declares Christ to be King of his Church. The Prophet Isaiah calls him the Prince of Peace, Isa. 6. 8. And to distinguish Christ's Government from all other Kings whatsoever, he sets forth the perpetuity of Christ's Government, ver. 7. Of the increase of his Government and Peace there shall be no end. Further, I'll cite the same Evangelical Prophet, prophesying of Christ's Regal Government, and the great Security we shall obtain thereby, Isa. 32. 
Quod si vere dictum fuit de Ezechia, multo magis de Christo, quem optimum ac potius unicum refugium habemus in his procellis, quibus nos agitari necesse est quamdiu in hoc mundo versamur: quoties ergo torremur aestu, sub ejus umbram nos recipere discamus. Calv.  1, 2. Behold a King shall reign in Righteousness, and Princes shall Rule in Judgement, and a Man shall be as a hiding place from the Wind, and a cover from the Tempest, as Rivers of Water in a dry place, as the Shadow of a great Rock in a weary Land. This King, this Man is Christ who shall judge righteous Judgement, who shall abundantly secure, protect and preserve his people from the violence of their malicious Adversaries. When Herod enquired of the chief Priests and Scribes where Christ should be born, they gave their answer out of the Prophet Micah c. 5. 2. But thou Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me, that is to be Ruler over Israel, whose go forth have been from of old, from everlasting. Upon this Answer given from this Scripture by the chief Priests and Scribes, Herod supposed that a King should be born to depose him; therefore he barbarously murdered the young Children. In that Text two things are principally observable.  
1. Christ's Incarnation, out of these Words, Thou Bethlehem (i e.) out of thee shall Christ come; there Christ was born. Though Christ's Mother and Joseph her espoused Husband did not live in Bethlehem; yet God by his Providence so ordered it, that Joseph and Mary came at that time to Bethlehem, to be taxed▪ and there Mary brought forth Christ. Prophecies of Christ shall not want accomplishment, but many have been already, others shall be fulfilled in their season.  
2. Here's evidently set forth Christ's Kingly Office— He is called the Ruler over Israel. The People would have made Christ a King, at that time he refused it, and went his way, John 6. 15, 16. Christ's Kingdom was Spiritual, not of this World. The People blest him 
Joh. 18. 36. Hoc dicit Christus refellens laesae Caesaris Majestatis & affectati Regni criminationem, R●gem se esse prof●tens, simul ac negans, ut qui Rex quidem esset, verum eâ gubernationis ratione, quae prorsus à Regum hujus mundi imperio differat, nempe quae est Ecclesiae suae Caput. Beza.  as a King, Luk. 19 38. Blessed be the King that cometh in the Name of the Lord, Peace in Heaven and Glory in the Highest. Christ being demanded of Pilate whether he was a King, answers, John 18. 37. Thou sayest that I am a King, and for this cause came I into the World, that I should bear Witness unto the Truth. Insomuch as Pilate wrote a Title, Jesus of Nazareth, King of the Jews. And notwithstanding the Chief Priests importuned Pilate to alter the Title, and Writ— He said I am the King of the Jews; Pilate was peremptorily resolved against all alterations, John 19 22. What I have Written I have Written; he would stand to what he had writ, and would not blot any thing out.   

SECT. II. Why Christ must be a King.  
NOw there are many Reasons to be 
Sect. 2. Why Christ must be a King. 1. Christ is 2 King to appoint Laws and Statutes.  alleged why Christ must be a King. Three only I shall insist upon.  
1. That Christ might appoint Laws and Statutes, which should direct his People, and bind their Consciences to the Obedience of the same. Christ alone is the Lord of our Consciences; what he commands is of absolute Authority, not to be disputed, but obeyed. But as for the Pope's Canons and other obtruded Inventions against the Law of Christ, they are of no estimation; only the Law of Christ is authentic, and all other Laws must be in Subserviency and Subordination to the Law of Christ. Wherefore the Pope hath presumptuously invaded Christ's Kingly Office, by pretending himself to be the Head of the Church, and Christ's Vicar, and so making Laws to bind the Conscience. But Christ is the only Head; he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with a demonstrative Article, he and no other is the Head, as the Apostle mentions, Col. 1. 18. And all other Heads and Rulers must yield subjection and Homage unto Christ; they must Reign for Christ, as they Reign by Christ; Prov. 8. 15, 16. By me Kings Reign and Princes decree Justice; By me Prince's Rule, and Nobles, even all the Judges of the Earth.  
2. Christ is King to Rule and Govern, 
2. Christ is King to Rule and Govern and Command Obedience to all his Laws. 1. Christ's Kingdom is Spiritual.  and Command Obedience, and keep his Subjects in Obedience to his Laws: But we must know that the Kingdom of Christ is a Spiritual and an Eternal Kingdom.  
1. Christ's Kingdom is Spiritual, he is King of his Church, and Rules and Governs the Spirits of Men. It was a curious Question of the Apostles, Acts 1. 6. Lord wilt thou at this time restore the Kingdom to Israel? They fancied a Temporal Kingdom and Earthly Preferments; but Christ checks their curiosity in ask, and mistake in fancying outward Dignities and Honours to themselves, by any Temporal Government of Christ. For Christ said unto them, v. 7. It is not for you to know the times and the seasons, which the Father hath put in his own Power. There are many that oppose Christ's Kingly Office: The Jews say, Christ shall be an Earthly King, and bring them again into their old inheritance, the Land of Canaan, and settle them there, and bless them with abundance of Earthly Blessings. The Papist deny Christ's Kingly Office, for they make the Pope Head and Supreme Judge in matters of Spiritual Cognizance. And another sort there are who say there shall be a Personal Reign, and Christ shall destroy all Monarchies, and live Gloriously on Earth with his Saints. But Christ himself plainly overthrows these Opinions by his own Words, John 18. 36. Jesus answered, My Kingdom is not of this World; If my Kingdom were of this World, then would my Servants fight, that I should not be delivered to the Jews, but now is my Kingdom not from hence. Christ by his Kingly Authority appointed Church Government, 
1 Cor. 12. 28.  and appointed Church Officers and Church-Censures; And that dreadful Sentence of Excommunication rightly given is an Ordinance of Christ. Christ hath left his Church destitute of nothing conducing to the Right Government thereof.  
2. Christ's Kingdom is Eternal, and this 
2. Christ's Kingdom is eternal.  is a Kingdom of Glory. All other Kingdoms shall have their Periods: But the Kingdom of Christ shall never have an end. The Kingdom of Christ is an everlasting Kingdom, and his Dominion is from Generation to Generation; and this Kingdom 
Dan. 4. 3. 2 Pet. 1. 11.  is called the Everlasting Kingdom of our Lord and Saviour Jesus Christ: By which Scriptures (not to name any farther Proof) it evidently appears that the Kingdom of Christ lasteth to all Eternity; when all Kings shall yield up their Sceptres to Christ, and all earthly Monarchies shall fail (which I believe will not be till the day of Judgement) Christ shall Reign (though I cannot understand personally on Earth, yet) I believe eternally in the Heavens.  
3. Christ is King to Protect, Defend 
3. Christ is King to protect, defend and preserve his Church.  and Preserve his Church from the Violence and Outrage of Enemies both Corporal and Spiritual. Christ hath promised his Presence to his Church, Matth. 28. 20. Lo I am with you always even unto the end of the World. The perpetuity of Christ's presence is a preservative from the fury of Enemies: Although Enemies may make Bulworks and raise Batteries against the Church, yet they shall not be able to prevail against her. Christ told Peter, Matth. 16. 18. Thou art Peter, and upon this Rock I will build my Church, and the Gates of Hell shall not prevail against it. Papists hence claim an infallibility of Peter's Chair, and that he was chief Bishop of Rome, (which none of them could ever prove to this very day, not so much as he was ever at Rome, much less chief Bishop there.) But Ambrose, chrysostom and others of the Learned Fathers, understand by the Rock, not Peter's Person, but the Profession of Peter's Faith; It's said, Super hanc petram, non super hunc Petrum, for Christ built his Church upon the Faith, and not upon the Person. Learned Expositors as Lyra, Hugo de sancto Victore, Ferus, all these, though of the Romish Party, expound the Rock to be 
Bp. Morton's Appeal▪ L. 2. Cap. 17.  meant Christ, as a Reverend and eminently Learned Prelate declares. Let the worst of Enemies put forth their rage to the utmost, and in their Malice and Fury endeavour the Destruction of the Church; yet the Church shall prevail against them. The Church is under Persecution, but like a Vine it thrives by bleeding. What's the reason, but because God is the Protector and Defender of his Church, Christ is the King of it? There are many comfortable promises for the preservation of the Church. One is Isa. 4. 5. Upon all the Glory 
Diligent●r not andum est quia monemur non aliter gratiae Dei nos fore participes, quam siejus imaginem gestemus, ac in nobis reluceat cjus gloria. Calv▪  shall be a defence.— By the Glory is meant God's People, for they are his Glory, and are made Partakers of his Glory: God first makes them Glorious, and then accounts them his Glory, and upon them the Lord will be a defence or covering. Another Promise is Isaiah 27. 2, 3. In that day sing ye unto her a Vineyard of Red Wine, I the Lord do keep it, I will water it every moment lest any hurt it, I will keep it Night and Day. There are two things especially prejudicial to a Vineyard: The one is drought and want of Water to refresh it: The other is a violent breaking in either of Man or Beast, to pluck off the ●rapes and destroy the Branches; against both, God promiseth his Gracious Protection: God waters it and keeps it; his refresh and defence are abundant security. A third Promise (to name no more) 
Non tantum est Ignis adversarios terrens & devorans si accesser●nt prop●●s, sed & murus qui & undiquaque tegit.  i● Zech. 2. 5. For I, saith the Lord, will be unto her a Wall of Fire round about, and I will be the Glory in the midst of her. Here's a wonderful Protector: A Wall of Fire is such an impregnable defence, as Enemies dare not venture through it: And God by his presence makes his Church Glorious: And not one of these Promises but have partly already, and shall further be accomplished in the days of the Gospel: Witness all Ages wherein the Church hath suffered Persecution, and notwithstanding Fire and Sword, the Gospel hath flourished and the Church prevailed. Those famous Waldenses, Wicklevites, Lollards, and others of later date bare Testimony to the Truth, maugre all the violent oppositions of their Adversaries. Christ is King, and will go on conquering and to conquer. Some he bends and makes them willing and obedient Subjects to his Sceptre, Psal. 110. 3. Thy People shall be willing in the day of thy power, or more suitable to the Original, a people of willingness. Others Christ breaks to pieces: Psal. 2. 9 Thou shalt break them with a Rod of Iron, thou shalt dash them in pieces like a Potter's Vessel. Those who yield not to Christ's Government, but oppose it, shall be broken in pieces. Whatever Potentate sets himself in opposition to Christ, shall surely be broken to pieces. Christ will maintain, defend and protect his Church; though it be a little Flock and despised by the World, yet Christ will protect them, and preserve them from the outrage and violence both of Corporal and Spiritual Enemies.   

SECT. III. Concerning our Duties to Christ our King.  
3. FArther yet to enlarge concerning 
3. Our Duties to Christ as our King.  the Kingly Office of Christ. The last particular is to inquire into our Duties. Duties are incumbent on us unto Christ as our King. Amongst many Duties which might be named, I shall only insist on two, viz. Prayer and Obedience.  
1. For Prayer, we must make our addresses 
1. We must pray to Christ.  to Christ, and prefer our Supplications in his name. We have Promises to rely on, John 16. 23. Verily I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. With Christ we are promised all things, Rom. 8. 32. Whatever we want, we must go to Christ for; he is a great King and able to help us; and a Highpriest full of Bowels of Compassion, touched with the feeling of our Infirmities, Heb. 4. 15. But in an especial manner, we must pray, that the Kingdoms of Sin, Satan, and Antichrist may be utterly destroyed, and the Kingdom of Christ may be advanced. We must make it our grand Petition, That Christ's Kingdom may come (i. e.) The Kingdom of Grace here and the Kingdom of Glory hereafter; That Christ may Reign and Rule in our Hearts, that he may be Glorified in us and by us, and that the Kingdoms of the World may become the Kingdoms 
Rev. 11. 15.  of the Lord and of his Christ. Christ's Kingdom is an Holy Kingdom, and he Rules in Righteousness; we should labour after Holiness, that we may be conformable unto Christ's Kingdom. We must not only take Christ for a Prophet to instruct us, and a Priest to Sacrifice for us, but for a King to Reign and Rule in us.  
And there's a second Duty incumbent 
2. We must Obey Christ.  on us which is Obedience: As Loyal Subjects, we should be obedient and submissive to the Laws of Christ: His will is a binding Law, and his command engageth ready and cheerful Obedience. Our Consciences are at Christ's command, for he is the Lord and Commander of them. As it is our duty to obey Temporal Governors (for so we are commanded in the Word of God, and the fifth Commandment 
Rom. 13. 1. 1 Pet. 2. 13. 17.  expressly obligeth us to obey our Superiors) So we must above all yield obedience unto Christ. Even the greatest Earthly Governors themselves must acknowledge Christ above them: Even the greatest Powers on Earth, which will acknowledge no Earthly Power above them, yet must acknowledge themselves subordinate unto Jesus Christ, and yield Obedience and Subjection unto him. All Rule and Authority must be employed for Christ and not against him. Wherefore the Turks which set up that gr●at Impostor Mahomet, and prefer him before Christ, and the Pope who pretends himself to be Christ's Vicar, and takes Christ's Office out of his Hand, in commanding and forcing the consciences of Men, these do abominably, and highly derogate (what in them lies) from the Kingdom of Jesus Christ: But Christ's Kingdom shall stand for ever, when Antichrist and his Kingdom shall perish.    

CHAP. VII.  
Representing Christ's Dignity by several Metaphors and Resemblances.  

SECT. I. Christ is resembled to a Stone.— The 49th Chapter of Genesis and the 24th verse, and Isa. 28. 16. are expounded.  
THere are many Scripture Metaphors 
Christ is resembled to a Stone.  and Resemblances representing the Dignity of Christ. One Resemblance is to a Stone, for Strength, stability and solidity. Two Scriptures I shall fix on, and by the Exposition of them clear the Analogy. The first Scripture is Gen. 49. v. 24. Jacob giving the Blessing to his beloved Son Joseph, saith— But his Bow abode in 
Sub 〈◊〉 typo depicta est nobis imag● Christi, qui antequam emergerat Victor m●rtis & Author vitae positus 〈◊〉. Calvin.  Strength, and the Arms of his Hands were made strong by the Hands of the mighty God of Jacob, from thence is the Shepherd, the Stone of Israel.— By this Shepherd and Stone, Jacob endowed with a Prophetic Spirit, looked with the Eye of Faith upon Christ; for Joseph was a Type of Christ, who is the Shepherd of Israel, the Foundation Stone, and the Corner Stone of his Church. Joseph as a Shepherd fed his Father and Brethren, and was a helpful Instrument to save much People alive in the time of Famine. So Christ is the Shepherd and Preserver of his People, to provide for them and supply them. Joseph was as a Rock, or Stone for defence, as an hiding place in providing for his Father and Brethren in Egypt. So Christ is a Rock and Refuge, and Shelter unto his People: Without question, that Prophecy, of a King that shall reign in Righteousness, is to be applied to Christ, Isa. 32. 1. Jerome one of the Learnedest of all the Fathers applieth this Prophecy to Christ, and the safety of God's People by Christ mentioned ver. 2. And a Man shall be a hiding place from the Wind, and a covert from the Tempest, as Rivers of Water in a dry place, as the Shadow of a great Rock in a weary Land. 
* Quicu●que sub ejus umbraculo fuerit, sic tutus ●rit in tribulationibus & angustiis & in mundi istius tempestate, 〈◊〉 qui vent●m & turbinem fugiens, se tuto abscondit loco. Hieron. in loc.   
Another Scripture (which is more clear) I shall mention out of Isa. 28. 16.— Therefore thus saith the Lord God, Behold I lay in Zion for a Foundation, a Stone, a tried Stone, a precious Corner Stone, a sure Foundation. These are rare excellencies of a Stone, and this Stone is laid in Zion, (i. e.) the Church of God.— Let's review all these excellencies of a Stone, and it will evidently appear that they all meet in Christ in an eminent manner.  
1. This Stone is laid for a Foundation. 
1. A Foundation Stone.  A Foundation Stone must be strong and firm, whereon the Superstructure may depend, for if the Foundation fail, the Building either sinks or falls down. Now Christ is the Foundation of our Faith. He hath founded and settled his Church, and if we rely and hold fast on Christ, we cannot miscarry. The Doctrine of the Gospel is built on Christ. Other Foundation can no Man lay, than that that is laid which is Jesus Christ, 1 Cor. 3. 11. The Foundation which will hold, is neither Gold nor Silver, Hay nor Stubble, no Merits, no devised Will-Worship, these are rotten Foundations, and will fail. But the Foundation which will hold, is that of the Apostles and Prophets, Jesus Christ himself being the chief Corner Stone, Eph. 2. 20.  
2. This Stone is a tried Stone. Some 
2. A Tried Stone.  Stones are tried and they moulder and are unfit for a Building; but Christ is every way tried, by Buffeting, Scourge, Crucifixion, and by the highest Malice that Men or Devils could put forth against him. Many try their Armour before they venture into Battle, whether it be Shot-proof. Now Christ is Bullet proof (as we say) and Armour of Proof, the whole Quiver of God's Arrows were shot against him, and yet he endured it, and came off Conqueror.  
3. This Stone is a precious Stone: So 
3. A precious Stone.  Christ is precious in himself. He is the Pearl of Price, and Plant of Renown, the chiefest of ten thousands. Christ is precious in the estimation of the Father, he is the beloved Son, the brightness of the Father's Glory, the express Image of his 
Heb. 1. 3.  Person. And he is precious in the account of all true Believers; they know how to value him, they admire his Beauty, and are ravished with his Love. They have interest in the Blood of Christ, and this is more precious than Millions of Worlds. If the Soul be precious (as we all acknowledge) how much more must he be precious who redeems the Soul? and Christ alone is the Redeemer of the Soul.  
4. This Stone is a Corner Stone. Other 
4. A Corner Stone.  Stones are knit and cemented to the Corner Stone; so all true Believers are cemented in one Body and knit to Christ their Head: He is the Corner Stone, and the Head of the Corner. 'Tis true that the Builders rejected this Stone. The Jews reviled, persecuted and crucified Christ; yet he is the Person of whom the Prophecy (Psal. 118. 22.) was fulfilled. And so the Apostle expounds that Prophecy in his Sermon, Acts 4. 11. This is the Stone which was set at nought of you Builders, which is become the Head of the Corner.  
5. This is a sure Foundation Stone. 
5. A sure Foundation.  Stones may and are oftentimes laid for a Foundation, but they are not firm and stable, and no ways able to support the Building; but Christ is a sure, firm and strong Foundation. To build on this Foundation, there's Strength and Security.  
I might further add, 6. That (which 
6. A living Stone.  is beyond humane Sense) Christ is a living Stone: And yet it is evident from the Word of God, 1 Pet. 2. 4, 5. To whom coming as unto a living Stone, disallowed indeed of Men, but chosen of God, and precious.— The also as lively Stones are built up a Spiritual House. Now Christ is a living Stone, and he communicates Life unto his Members, and by virtue of his Life, they live. The Dead were raised by the Voice of Christ, and those that are dead in Trespasses and Sins, are quickened by Christ, Eph. 2. 1. Dry Bones take Flesh and Sinews, and become an Army, when the Spirit breathes Life into them; so the 
Ezek. 37.  dead, sleepy, drowsy, never so unlikely in the Eye of Man, may be quickened by the Life of. Christ. But this comparison I need enlarge no farther.   

SECT. II. Showing that Christ is resembled to a Fountain.  
A Second Resemblance of Christ is to a Fountain. There are choice Words spoken by the Church (as is conceived) resigning all the praise of Beauty and Dignity unto Christ, who gave it to her. The Words are Cant. 4. 15. 
* Significat populum hunc habuisse foecunditatem & copiam donorum spiritualium. Clarius.  A Fountain of Gardens, a Well of Living Waters, and Streams from Lebanon. Gardens that are of the greatest Note, have Fountains to water them: Standing Pools are not valued, here's mention made of Streams and Living Waters, and these Streams come from Lebanon. The Head of the Streams of Jordan, riseth from Lebanon, and makes the Land exceeding fruitful: So do the Rivers of Grace, and the Wells of Salvation, which flow from Jesus Christ, make glad with her Streams and refresh the City of God.  
But the place which I shall chief insist upon is Zech. 13. 1. In that Day there shall be a Fountain opened to the House of David, and to the Inhabitants of Jerusalem, for Sin and for Uncleanness. The Exposition of this Text will abundantly conduce to the proof of this Assertion, That Christ is a Fountain. It's said, In that day, (i. e.) After they had mourned, and been affected with Godly Sorrow for Sin; This is evident from Zech. 12. 10, 11. They shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only Son, and shall be in bitterness for him, as one that is in bitterness for his Firstborn. And to express the greatness of the Sorrow, it's said, ver. 11. In that day there shall be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the Valley of Megiddo. Which mourning, for the greatness of it becomes a Proverb, and it was for the Death of that rare King Josiah. Now observe, after that mourning, Christ is promised, and he is called a Fountain opened. There are Multitudes, for whom Christ would not pray nor wash. To these he may be said, to be a Spring 
Cant. 4. 12.  shut up, a Fountain sealed. But to the House of David and the Inhabitants of Jerusalem, (i. e.) his own Children by Grace and Adoption, those whom Christ loveth and washeth, to them he is a Fountain opened, and he purgeth them from Sin, and from Uncleanness.— In a Fountain are considerable,  
1. That there's a confluence of Waters. Fountain● are not drawn dry. Christ is a Fountain of Waters, his Blood can never be drawn dry. Christ compares himself to a Well of Water, 
Joh. 4. 14.  springing up to Eternal Life. In Christ is plenty of Grace, riches of Mercy, abundant effusion of his Spirit. Now to repair to a Cistern and forsake a Fountain, O! what madness and Folly is it? Of this the Lord complain●▪ Jer. 2. 13. For my People have committed two Evils: They have forsaken me, the Fountain of Living Waters, and he●ed them out Cisterns, broken Cisterns that ●●n hold not Water.  
2. The Waters of a Fountain are living Waters. Waters in Ponds and Ditches are dead Waters, noisome and muddy; Garbage is thrown in them, and makes them unwholesome and infectious. But a Fountain will not keep any noisome thing, but purgeth it away. Christ is this Fountain of living Waters, He is the gift of God, and his Promise is to give Living Waters. And as Living Waters run and communicate themselves, from the Springhead to the Streams: So Christ the Springhead, communicates Waters to the Streams. He, as the Head, hath influence upon all his Members. More I would prosecute this Comparison, but that I have prevented myself, by handling this Argument upon Zech. 13. 1. published in print.   

SECT. III. Christ is compared to a Tree.  
THe Tree of Life in Paradise was a Type of Christ. Joseph in his great Sufferings was a Type of Christ, and he is said to be a fruitful Bough by a Well, Gen. 49. 22. Trees grow best by the River's side, and so become more fruitful. Of all Trees, these most properly resemble Christ.  
1. Christ is compared to an Appletree, Cant. 2. 3. As the Appletree among the Trees of the Wood, so is my Beloved among the Sons, I sat down under his Shadow with great delight, and his Fruit was sweet to my Taste. From this Scripture many Learned Authors infer that the Church sets forth the Excellency of Christ by the Similitude of an Appletree.  
1. We are to consider the benefit of the 
1. Consider the Shadow of an Appletree. Libens sub ejus umbra versor, in illo ab aestu persecutionis, afflictionis, vitiorum, & omnis denique infirmitatis aut molestiae refrigerium quaerens, ad eum confugiens, & me ut in tutissimum asylum recipiens. Merc. in Cant. 2. 13.  Shadow of an Appletree. The Shadow keeps off Heat and Storms, so Christ is a Shadow for refreshing and comforting against the heat of Persecution. Christ is compared to the Shadow of a great Rock in 
Isai. 32, 2. Isai. 25. 4. Isai. 4. 6.  a weary Land, he is a Shadow from the Heat, likewise he is a Shadow for a Tabernacle in the day time from the heat, and for a place of refuge, and for a covert from Storm and Rain: So that whatever Persecutions and 
Sicut Tent●rii tegmen defendebat olim Israelitas ● S●le, Vento, & pluvia; sic nunc hos Deus tutos praestabit. Gro●.  Troubles may befall us, let us make sure of our Interest in Christ, and we shall be safe.  
2. The Fruit of an Appletree is pleasant 
2. The Fruit of an Appletree is pleasant to the Taste. Ps. 34. 8.  to the Taste, it's a wholesome and delightsome Fruit: The Palate relisheth it well. Much more is Christ delightful to the Spiritual Palate of a True Believer. The Psalmist calls upon us 
* Mon●t●●●● verb● g●standi, nos in hac ustâ illam bonit at 'em De● exp●riri tantùm ex parte, non enim dicit Implemini sed Gustate. G●stus quidem nobis praebetur in hac vita, non plena fruitio. Mollerus in Loc.  to Taste and see that the Lord is good. Blessed is the Man that trusteth in him: To taste Christ in an Ordinance, how delightsome is this to a True Believer!  
3. The Apple affordeth more variety of 
3. The Appletree affords▪ variety of Frui●.  Fruit than any other Tree. No Fruit-Tree hath so many kinds of Fruits as an Appletree hath, it is difficult for any to reckon up the several kinds of Apples of different Taste: So Christ excelleth in variety of Graces which he bestoweth on his Church▪  
2. Christ is compared to a Vine; John 
2. Christ is compared to a Vine.  15. 1. I am the true Vine, and my Father is the Husbandman. Of all Trees none more fruitful than a Vine: No Tree hath a more succulent Root full of Sap and Juice, communicating it to the Branches. We read of the Fruit of Canaan, which the Spies brought by way of Trial or earnest of more to be received: One cluster of Grapes cut down at the Brook Eshcol was a Burden 
Numb. 13. 23.  sufficient for two Men to carry: Between Christ and the Vine there are these Resemblances.  
1. A Vine is the Root, Foundation, and 
1. A Vine is the Root, Foundation and Support of all the Branches.  support of all the Branches, insomuch that as soon as a Branch is cut off, it receives no more nourishment: so Christ is the Foundation and Support of his Church: The Church cannot thrive unless it receive influence from Jesus Christ. Christ is the Foundation of all Foundations, and if any Foundation be laid besides Christ, it will fall and be utterly ruined.  
2. A Vine is exceeding nourishing. 
2. A Vine is nourishing.  Wine makes the Heart glad, and refresheth the Spirits, and comforts the Weary and Afflicted: So Christ abundantly refresheth and comforts his Children. His Consolations are abundantly sufficient for them.  
3. The Vine communicates Juice and 
3. The Vine communicates Juice and Nourishment unto the Branches. Joh. 1. 16.  nourishment unto the Branches; so Christ communicates his virtues to his People. In Christ there is a fullness, Col. 1. 19 and there is a Derivation from the Root to the Branches: Of his fullness we receive Grace for Grace.  
A 3d. Tree whereto Christ is compared 
3. Christ is compared to a Medicinal Tree.  is a Medicinal healing Tree, a none-such and unparallelled for its excellent virtues, Rev. 22. 2. It's the Tree of Life which bears twelve manner of Fruits, and yielded her Fruit every Month, and the leaves of the Tree were for the healing of the Nations. Such a Tree as this was Prophesied of, Ezek. 47. 12. and the Fruit thereof shall be Meat, and the Leaf thereof for Medicine. Now who is the Healer of Soul and Body but Jesus Christ? The Word of God is our Souls Physic, but Jesus Christ is the Physician, who prescribes the Physic: And Christ's Spirit accompanying his Word, makes it effectual. The twelve manner of Fruits mentioned in the forecited place, Rev. 22. 2. shows variety of comforts, and plenty. And as Leaves laid on Wounds, conduce to the healing of them: So in all the Ordinances of God (when Gods Spirit sanctifieth them) there's a healing virtue; not as if they healed by their own Power, but by the Power of Christ working effectually upon them.  
I might add further comparisons, but I conceive there's no necessity to make farther Inlargements in so clear a point.    

CHAP. VIII.  
Concerning Christ's Purchases of Justification, Sanctification, and Glorification.  

SECT. I. Of Justification by Christ.  
FUrther to represent the excellency of 
Sect. 1. Of Justification by Christ.  Christ, we are to consider his threefold purchase, viz. Of Justification, Sanctification and Glorification for all true Believers.  
In order we begin with the Purchase of Justification.  
And herein we are to consider that we are not to treat of any legal Justification by works, so no Man can be justified, for we have all sinned: None but Christ (who was and is God and Man United in one Person) could keep the Covenant of works: but we are to treat only of Evangelical Justification, which consists in the imputation of Christ's Righteousness.  
In handling of this Justification we are to consider,  
Quid Nominis, and Quid Rei, (i. e.) The Name and the Thing.  
1. For the Quid Nominis. The Greeks 
1. For the Name of Justification.  express it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Terms are Forensical, opposite to Condemnation. The Metaphor of Justification is taken from a Judge, who absolves the Prisoner at the Bar, when a Pardon is brought from the King: So though we are Condemned by the Law, at the Bar of Divine Justice, yet we are justified and acquitted by the imputation of Christ's Righteousness. We read in Scripture of being Justified before God, Rom. 2. 13. and of being made Righteous, Rom. 5. 19 and of imputing Righteousness, Rom. 4. 3. and of being accounted Blessed, who have Righteousness imputed, and Sins remitted, Rom. 4. 6, 7.  
All these are Synonymous Expressions, and serve for the farther Explication of the Doctrine of Justification. From the Quid Nominis let's come to the Quid Rei, and inquire concerning the thing itself or nature of Justification. 
2. Consider the thing itself or nature of Justification.   
The Article of Justification was so highly valued by Luther, that his thoughts Night and Day ran upon it: This indeed is the Foundation of all our Comfort, and all our strength lies in the Doctrine of Justification by free Grace. 
In cord meo regnat iste unus Articulus, in qu● fiwnt ref●●untque m●ae cogitationes theologi●●▪ die n●cteque. Luth.   
Instead of giving Definitions of Justification (because they are many) I will make a farther Inquiry into the causes of Justification, and the Properties or rather Singularities, which appertain there▪ unto.  
1. Let's consider the causes of Justification: 
1. Consider the Causes of Justification.  The Efficient cause is God, Is. 43. 25. The impulsive moving cause is the Mercy of God, Eph. 2. 2. The Material cause is the effusion of Christ's Precious Blood: The formal cause is the imputation of Christ's Righteousness: The Instrumental cause is Faith. But considering every Instrumental cause is to be reduced to its efficient cause, from whence it proceeds, I shall distinguish 
* Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut qualitas propriè aut ●otus acti● v●l passi● aut opus aliquod bonum & eximii pretii, quasi ips● sit justitia aut ejus pars, aut etiam justitiae loco ex censu & aestimatione Dei; sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nymph ut modus, medium & Instrumentum ceu oculus & manus qua Christi ejusque Justitiae participes red●●mur, adeoque relative ad objectum Jesum ipsius justitiae & pr●●●ss●●●is gratiae. Purions' Theol. Synops.  with a Learned Author, that we are not Justified by Faith primarily in a proper sense, as a Quality, but secondarily as a means and instrument, as an Eye to see, and as an Hand to lay hold on Christ. Lastly the final cause of Justification is either in respect of God, and so it is his Glory, for all things must be done to the Glory of God; or as in respect of ourselves, and so it's our Salvation.  
2. Now let's consider the Properties or 
2. Consider the Properties or Singularities of Justification. 1. Justification is an Act of free Grace.  rather the Singularities of Justification.  
1. Justification is an Act of free Grace. No Intuition of merits; no concurrence of Good Works moved God to set his Heart upon any. How free this Act of Justification is, we may read, Rom. 3. 24▪ Being justified freely by his Grace through the Redemption that is in Jesus Christ: The Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely: nothing that we can do of our best works merits any favour at the Hand of God. For when we were in our blood in a most loathsome forlorn condition, he said Live, that was a time of 
Qui docet in opera confidere, is neght merit● Christi sufficere. Aug.  Love. So then here's not the least ground to trust in our works: That were to derogate from Christ's righteousness. Can any thing be freer than free-gift? The Justification of a Sinner springs from free Grace, free Love, and Mercy. Faith is the instrumental, but not efficient cause of Justification; neither can the bare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credere, the Act without the Object Justify. Christ is he that justifieth. Faith is the Hand to lay hold on Christ: Neither is Faith the Hand of a Workman, that earns his Wages, but the Hand of a Beggar that receives all of Favour and Mercy.  
2. Justification by Faith consists in the 
2. Justification consists in the Remission of Sins.  Remission of Sins, and non-imputation of Transgressions, Ps. 31. 1, 2. Blessed is he whose Transgression is forgiven, and whose Sin is covered; Blessed is the Man to whom the Lord imputeth not Iniquity. Likewise the Apostle declares how the great work of Reconciliation was transacted, 2 Cor. 5. 19 Not imputing their Trespasses unto them. It's true, that the best of God's Children have their Failings: For in many things we offend all, and he that is without Sin. let him cast the first Stone, and it will recoil upon himself that casts it: But God's Children are humbled for Sin, they water 
Psal. 6. 6.  their Couches (as David did) with their Tears. They sigh with Ezekiel to the 
Ezek. 2●. 6. Jer. 31. 19  breaking of their Loins, with Ephraim they smite upon their Thighs. Sin is their Sorrow, Grief and Burden, wherefore they are by Christ called unto Repentance, and Christ imputes their Sins not unto themselves, but unto himself: They indeed are the Principal Debtors, but Christ hath made himself liable to pay their Debts, and make full satisfaction, because he hath become surety for them unto the Father.  
3. Justification consists in the Imputation 
3. Justification consists in the imputation of Christ's Righteousness.  of Christ's Righteousness, 2 Cor. 5. 21. We are made the Righteousness of God in him. Of Unrighteous we are made Righteous, of Ungodly we are made Godly: And though we are Ungodly Christ justifieth us, for he doth not find us good, but he makes us so. Now this Righteousness of Christ is altogether a Righteousness without us, not depending on any inherent Righteousness, nor any work in us: But it's free, and Gratuitous, without any Praevision or Intuition of Grace in the Person to be justified. St. Bernard 
Assignata est homi● justitia ●lien●, qui● car●it su● Justitia. Bern. Ep. 190.  fully expresseth it saying, that another's Righteousness is assigned to Man, because he wants a Righteousness of his own. Hence our Works and Services (though Failings in themselves) are accepted Righteous by imputation of Christ's▪ Righteousness. How miserable would our condition be, if our Services were no better offered to God than they come from us! But Christ mends our Services in the carriage by offering them to the Father in his own Name and Mediation, so that though our Duties be raw, weak, and imperfect, yet Christ makes them perfect by the imputation of his own Righteousness, and so they obtain acceptance with the Father.  
4. Justification brings forth choice and 
4. Justification brings forth choice and excellent Fruits.  excellent Fruits, as we may read Rom. 5. 1, 2, 3. All those choice Fruits grow on that Tree of Justification. Faith is the Mother-Grace there mentioned. Peace, and Access unto the Throne of Grace, Joy, Hope, Glorying in Tribulation are the Daughters or the Fruit which grow on this Tree. Wherefore though Faith only Justifies, yet Faith is not alone when it Justifieth: For it is accompanied with a Goodly Train of Graces. Though Faith Justifieth the Person, yet Works Justify the Faith, or declare the Faith to be true. Faith works by Love and purifies the Heart; 
Gal. 5. 6. Act. 15. 9  and it's the Apostles charge, Tit. 3. 8. This 
* Hujus fid●i charit●● non est forma, sed fr●ctus, & p●nit●●ti● est justificati conditi● non causa justificationis: fid●s 〈◊〉 qu● justificat, non quae justificat est sine operibus, & sola dicitur in isto munere non solitaria respectu comitatus aliarum virtutum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Per, non propter fidem Justi declaimer, & per 〈◊〉 〈◊〉 ●ic●t 〈◊〉 〈◊〉. Prideaux, Manuductio ad Theologian.  is a faithful saying, and these things I will that thou affirm constantly that they which have Believed in God might be careful to maintain good Works. A Learned Professor very dextrous in stating of Controversies concludes thus, Love is not the form but the Fruit, and Repentance is the Condition of him that is Justified, not the cause of Justification, etc. This then is the Purchase of Christ who imputes his perfect Righteousness to his Members, and their Sins to himself; and this Justification is active whereby Christ fulfilled the whole Law, and passive whereby Christ became obedient unto Death even the Death of the Cross.   

SECT. II. Of Sanctification by the Spirit of Christ.  
A Second Purchase of Christ is Sanctification. 
2. Purchase of Christ, Sanctification ●● the Spirit.  For whom Christ justifies by his Grace, those he Sanctifies by his Spirit. In order of Nature Justification may be conceived to preceded Sanctification, because Justification is the Root or Mother Grace. The Works of Sanctification are the Fruit proceeding from it, yet in order of time they are simultaneous. Those who are purged from the guilt of Sin, labour to be purged from the filth of Sin. It's a good Character to be as solicitous and desirous for Mercy to sanctify, renew and purify, as for Mercy to pardon us. Wherefore Sincerity is an undoubted evidence of a justified Condition, Psal. 32. 2. It's an infallible sign of Justification, In whose Spirit there is no Guile. In handling of the Doctrine of Sanctification, we are to consider these ensuing Particulars, which may serve as so many strong Arguments to persuade, or as so many Motives to stir us up to the practice of Holiness.  
The first Motive is drawn from Election, 
Motive 1. We are elected unto Holiness.  we are elected unto Holiness, Eph. 1. 4. According as he hath chosen us in him before the Foundation of the World, that we should be holy and without blame before him in love. Election doth not give the least licentious Liberty, but engageth us unto Holiness. Observe the Words now cited, It is not said that we should live as we list, 
Non eliguntur Paulus & qui ei similes sunt, quia ●rant sancti & immaculati, sed eliguntur & praedestina●tur, ut in sequenti vita per ●pera atque virtutes sancti & imm●cula●i fia●t. Hieron. in ●ph. 1. 4.  but that we should be holy.  
Neither is it said that we are elected for any Holiness foreseen. Election and effectual Calling go together, and to be assured of our Election, we must make sure of our effectual Calling, 2 Pet. 1. 10. Calling is put before Election in the situation of the Words, and in respect of our Duty incumbent on us. Wherefore (saith the Apostle) the rather Brethren give diligence to make your Calling and Election sure. Now if we ask why doth Christ purchase Sanctification for us? The Answer is, because he loved us. His Love moved him to wash and put such Royal Dignities upon his Children. Rev. 1. 5, 6. Unto him that loved us and washed us from our Sins in his own Blood, and hath made us Kings and Priests unto God and to his Father. This Election was before the Foundation of the World was laid, 2 Thess. 2. 13. God hath 
* Primum dixit sanctificationem spiritus, ut ●ste●deret quod nequaquam ad fidem venissemus, nisi ipsa gratia Spiritus Sancti d●●isset. O●cum. Quomodo eos separavit Deus sanctificando eos per Spiritum, & quomodo pervenitur ad illum Spiritum per fidem habitam Evangeli●. Grot.  from the beginning chosen you to Salvation, through sanctification of the Spirit, and belief of the Truth. Wherefore the Apostle calls the Saints Elect, and that according to the foreknowledge of God the Father, through Sanctification of the Spirit unto Obedience. Those that are elected unto Glory are elected unto Holiness: No Holiness, no Happiness.  
A second Motive is drawn from Creation, 
Motive 2. We are created unto Holiness.  we are created unto Holiness. All the Members of our Bodies, and all the Faculties of our Soul should be employed for holy uses to serve God. External and Internal Purity are required, 2 Cor. 7. 1. Let us cleanse ourselves from filthiness of the Flesh and of the Spirit. The Heart must 
Jam. 4. ●.  be purified and the hands cleansed; the Tongue must minister Grace to the Hearer: Holiness must sit upon the Lips, Heart, and Life. To this purpose were we created, Eph. 2. 10. We are his workmanship, created in Christ Jesus unto good Works, which God hath before ordained that we should walk therein. Good works are (as a Father saith) The way to the Kingdom, 
Via ad Regnum, non causa r●g●●●di. Bern.  not the cause of reigning there. We may not, we dare not trust to our own Merits, and expect to be justified by our own Works, yet we must perform them in Obedience to God's Command, in Testimony of our Duty and Thankfulness. They are necessary necessitate praecepti, non necessitate causae. Wherefore let us seriously reflect upon our Creation, and consider that we are engaged thereby to Holiness of Life. The frequent remembrance of our Creation, should excite us unto the practice of Holiness.  
3. Let's consider our Redemption, and 
Motive 3. We are redeemed unto Holiness.  this was purchased at the dearest rate, even the purchase of Blood, and that not of an ordinary Blood, but of Royal Blood, and more than that, it was the Blood of God, Acts 20. 28. (So we must understand it by a communication of Idioms.) To this purpose hath Christ redeemed us out of the Hands of our Enemies, that we might 
Luke 1. 74, 75.  serve him without fear in Holiness and Righteousness before him all the days of our Life. Christ did not redeem ●● that we might live to ourselves, or as we list, but (as the Apostle expresseth it) Christ gave himself for his Church, that he might 
Eph. 5. 26, 27.  sanctify it and cleanse it with the washing of Water by the Word, that he might present it to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish. Whosoever then hath an Interest in the Blood of Christ, is sanctified by the Spirit of Christ, He is redeemed from his vain Conversation; 
1 Pet. 1. 18. 2 Cor. 5. 17. Eph. 4. 23.  He is a new Creature; He is renewed in the Spirit of his Mind: The Image of Christ is imprinted in him, and that consists in Righteousness and Holiness. 
Eph. 4. 24.    

SECT. III. Of Glorification.  
SAnctification is here begun in this 
Sect. 3. Glorification is th● Purchase of Christ.  Life, and it must receive daily Augmentations, till it be consummated in Glory. Now Glorification is Christ's Purchase. The Kingdom of Heaven, the Crown of Glory, the price of our high C●lling, Abraham's Bosom, the purchased Possession, the lot of the Saints in Life, an Inheritance immortal, undefiled, which fadeth not away, reserved in Heaven for us; all these are synonymous Expressions to set forth the State of Glory, and all these are the Purchase of Christ. Glorification is one of the Links, even the highest of them in that Golden Chain, Rom. 8. 30. Whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. Christ himself is in Glory, and he the Head, would have Glory put upon all his Members. Christ is in all the Saints the Hope of Glory. The Salvation which is 
Col. 1. 27. 2 Tim. 2. 10. Cum ibi erimus ubi ipse est, tum quidem eum perfect & coram videbimus, c●m autem videbimus ●um sicut ●st, tum plene perfecteque ●psi glorificabimur: ●am si fides nos glorificat ex parte, hoc est dum ●um quasi eminus intu●mur, profecto aspectus nos pl●●● perfecteque glorificabit. Rolloc.  in Christ Jesus is with eternal Glory; and this is Christ's grand Petition unto his Father, John 17. 24. Father, I will that they also whom thou hast given me, be with me where I am, that they may behold my Glory which thou hast given me: for thou lovedst me before the Foundation of the World. Christ is gone before to prepare a place for his Children: He sits at the right hand of the Father in Glory, and hath purchased Glory for all his Members. Hence the Apostle assuredly concludes in his own Name, and in the Name of all true Believers, Col. 3. 4. When Christ who is our Life shall appear, then shall ye also appear with him in Glory. And there shall not only be Glory put upon the Bodies, but also upon the Souls of the Saints, Phil. 3. 21. Who shall change our 
Here then is a notable comfort for all God's Children that not only our Souls after this Life shall go unto God that gave them, but our Bodies likewise in the last day shall be raised up again and made like unto Christ his glorious Body, that our Souls and Bodies being united together: We may live for ever with him in his Kingdom of Glory. Dr. Airy, on Phil. 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Excellentissimè gravem gloriam, Hic Hebraeo more per verbum geminans Apost●lu● summam quandam excellentiam indicavit. Grot.  vile Bodies that it may be fashioned like unto his glorious Body, according to the working whereby he is able even to subdue all things unto himself. Whatsoever Sufferings we meet withal they are not to be compared to future Glory. There's a Superlative above a Superlative, mentioned beyond the capacity of our Language to express to the full, 2 Cor. 4. 17. For our light Affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of Glory.  
Thus I have endeavoured to represent 
A brief recapitulation of the Premises.  the Excellency and Dignity of Christ, and have endeavoured to make good this Assertion, That Christ is of inestimable Dignity: This I have handled in five Particulars.  
1. By reckoning up several Names of Honour and Dignity appropriated unto Christ.  
2. By unfolding the Grand Mystery of the Divine and Human Nature of Christ, hypostatically united in one Person.  
3. By representing the unvaluable worth of those threefold Offices of Christ, viz. Sacerdotal, Prophetical, and Regal.  
4. By setting down several Metaphors applied to Christ.  
5. By considering those great Purchases that Christ hath made for his People, viz. of Information, Sanctification and Glorification.  
Now then follows the practical Improvement of this Doctrine which shall be in Uses, viz. Information, Reproof, Examination, and Exhortation, Direction, and Consolation.    

CHAP. IX.  
Containing too Uses, viz. 1. An Use of Information. 2. An Use of Reproof.  

SECT. I. From Examples.  
WE should all be exhorted and persuaded Use 1 
For Information▪  to account Christ precious, even the chiefest of ten thousands; our Treasure, Refuge, our Honour, our All, and infinitely more worth than all. Review seriously those five Heads before handled, and it will evidently appear, what strength of Reason there is to persuade us all to set upon Christ a greater valuation than upon all the Kingdoms of the World and Glory of them. To what hath been said already, I shall add for a close some Uses, viz. for Information, Reproof, Examination, and Exhortation, Direction, and Consolation.  
I. For Information and that in two particulars.  
1. That Christ is thus precious is proved by Examples of true Believers.  
2. Upon what Grounds and Arguments the Truth may be evidenced.  
1. That Christ is thus precious, is proved 
1. That Christ is precious is proved by Examples.  by Examples. We tread not in unbeaten Paths. Abraham accounted Christ precious, having seen him by the Eye of Faith: Wherefore Christ tells the Jews, your Father Abraham rejoiced to see my day, 
Joh. 8. 56. Dies Domini nihil aliud significat quam ipsius adventum in earnem, vidi● enim eum eminus; Abraham fidei nimirum oculis, ut declaratur. Heb. 11. 13. B●za.  and he saw it and was glad. Abraham was dead many hundred years before, but by the Eye of Faith he saw Christ's Incarnation and rejoiced therein. David likewise highly valued Christ, insomuch as he penned many Psalms concerning Christ. And in particular David calls Christ his Lord, Psal. 110. v. 1. The Lord said unto my Lord, sit thou at my right hand, till I make thy Enemies thy Footstool. The Prophet Isaiah foretells of Christ's Sufferings, and how he was debased, yet withal he tells us of his great Dignity, Isa. 53. 12. Therefore will I divide him a portion with the Great, and he shall divide the spoil with the Strong: and what a great esteem the Prophet Jeremiah had of Christ may appear from Jer. 23. 5, 6. Behold the days come saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute Justice in the Earth. In his days Judah shall be saved, and Israel shall dwell safely, and this is his Name whereby he shall be called, the Lord our Righteousness. The Prophet speaks in his own Name, and in the Name of the Church, that whatsoever befell him, even the greatest Losses, and Crosses, Disapointments, and Vexations, yet his Saviour was the joy and rejoicing of his Soul, Hab, 3. 17, 18. Although the Figtree shall not blossom, neither shall Fruit be in the Vines, the labour of the Olives shall fail, and the Field shall yield no Meat, the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vers. Graec. 70  Flock shall be cut off from the Fold, and there shall be no Herd in the Stall, yet I will rejoice in the Lord, and I will joy in the God of my Salvation. The seventy render it, I will rejoice in the Lord in God my Saviour.  
I might further instance in the noble Army of Martyrs, who set such an high price upon Christ, as they parted with their Goods joyfully, and laid down their Lives for the Testimony of the Gospel. I shall only mention Moses and Paul; Moses though learned and highly esteemed of in Pharaoh's Court, though it is said, he was mighty in Words and Deeds, 
Acts 7. 22.  yet in the confluence of his Honours, he preferred Christ infinitely before all, Heb. 11. 26. Esteeming the reproach of Christ, greater Riches than the Treasures in Egypt, for he had respect unto the recompense of Reward▪ Moses preferred afflicted Godliness before prosperous Wickedness, and a Crown of Thorns with Christ before a Crown of Gold without him. To Moses I will add St. Paul: O! how did he value Christ at a price above superlative. He though a great Scholar more skilled in Tongues than all the Apostles, bred up at the Feet of Gamaliel, an Hebrew of the Hebrews (that is an Hebrew both by the Father and Mother (and circumcised the eighth day, as touching the Law a Pharisee, yet Christ he infinitely prized above all: See his zealous Protestation at Corinth (which was so learned a place as was by the Orator called Oculus Graeciae the Eye of Greece, yet he upon deliberate thoughts determines, 1 Cor. 2. 2. For I determined to know nothing amongst you, save Jesus 
Excellentia cognitionis Christi in quo thesauri sunt sapientiae ac scientiae Dei tanti erit huic Apostolo, ut non m●do Judaismum sed & quicquid eximium est uspiam in C●l●, & in Terra propter h●nc nihil fuerit, imo d●●ni loco duceret. Musc.  Christ and him crucified. And see how absolutely he declares his Judgement, Phil. 3. 7, 8. But what things were gain to me, those I accounted loss for Christ, yea doubtless and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things and do count them but Dung, that I may win Christ. So great was his zeal for Christ, that he protested that he was not only ready to be bound, but to die at Jerusalem, for 
Act. 21. 13.  the Name of the Lord Jesus. Thus we see how the Saints accounted Christ precious.   

SECT. II. Evidencing by Arguments why Christ should 
Why Christ should be thus accounted precious.  be Precious in our Estimation.  
IN the next place to confirm the truth by Arguments.  
The Question will be propounded what Grounds and Reasons is there, why we should set such an infinite value on Christ.  
For Answer there are two sorts of Reasons, or Arguments.  
1. Drawn from Christ.  
2. From true Believers.  
1, If we consider that Christ is the Eternal 
1. Reason▪ drawn from Christ.  Son of God, the Mediator of the New Covenant our Advocate, and Redeemer there's all the reason why we should price and esteem and account him Precious and Honourable. But I'●e instance in particulars, concerning the Beauty Riches, Honours, and Wisdom that is in Christ.  
1. For his Beauty: Though his Visage was Marred in the days of his Flesh on Earth, 
1. Christ's Beauty. Is. 53. 2.  and (as the Prophet speaks) he hath no form nor comeliness, and when we shall see him, there is no Beauty, that we should desire him: Yet notwithstanding there is in Christ unparallelled Beauty: This is Prophesied of Christ, Isaiah. 4. 2. In that day shall the Branch of the Lord be Beautiful. Christ's People shall attend willingly upon his service in the Beauties of Holiness. Psal. 110. 
Bp. Reynold's on Psal. 110. v. 3, ●, 6, 8. Edit. ult.  3. That (as an eminently Learned Divine observes) from the Word, willing, or of willingness, notes the Ground or Inducement of their great Devotion and Subjection unto Christ's Kingdom that as the People came up in Troops to the Lords House, which was the Beauty of Holiness, or as Men do flock together to the sight of some honourable and stately Solemnity, so Christ's People by the Beauty of his Banners, shall be allured to be gathered unto him and fly in Multitudes as Doves unto their Windows. How amiable was Christ in the estimation of the Spouse, in so much that she prized him the chiefest of Ten Thousands? And Christ prized her 
Cant. 5. 10, 16. Cant. 4. 12.  for the Beauty of Holiness, which he put upon her the fairest among Women. Christ's Beauty allures and ravisheth the Spouse; In what variety of expressions doth she set it forth. Cant. 5. 11, 12. His Head is as the most fine Gold, his Locks are bushy and black as a Raven, his Eyes are as the Eyes of Doves by the Rivers of Waters washed with Milk and fitly set, etc. All these Expressions declare the singular Beauty that is in Christ. And wherein confists Christ's Beauty but in his Holiness? Holiness is a thing altogether Glorious, and Beautiful. Christ is a Holy High Priest harmless, and 
Heb. 7. 26.  undefiled separate from Sinners. Christ is altogether lovely, the desire of all Nations. 
Hag. 2. 7.  The Word of Christ is a Holy Word, for we are clean through the Word. The Holy 
Joh. 15. 3.  Oil, with which all the Vessels of the Sanctuary were to be Consecrated, was a 
Exod. 30. 23.  Type of the Spirit of Christ, which sanctifies and makes us Kings and Priests unto God: So than this Beauty of Holiness which is in Christ should infinitely enhance our valuation of him.  
2. Consider Christ's Riches, and these 
2. Christ's Riches. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  are unsearchable. Eph. 3. 8. The Unsearchable Riches of Christ: And these are Riches of his Grace, Eph. 1. 7. And the Riches of the Glory of his Inheritance in the Saints. There are four Singularities in the Riches of Christ, which cannot be appropriated to any Riches under the Sun besides.  
1. The Riches of Christ are solid and 
1. Solid Riches.  substantial, of great weight and worth, whereas the Riches of the World are things that are not. They are upon the Wing: For Riches make themselves Wings, they fly 
Prov. 23. 5.  away as an Eagle towards Heaven: The things of this World they are not Bread, and the Prophet expostulates, Isai. 55. 2. Wherefore do ye spend Money, for that which is not Bread: (i. e.) We should not anxiously and carkingly busy ourselves about earthly things, for they are not solid, but there's Vanity pronounced upon them all by Solomon's Verdict, Eccles. 2. 11. There's a vast difference between Real 
R●s, humanae cinis; pulvis, fu●●s, umbra, folia cadentia, flos, somnium, fabulae, ventus, aer, penna mobilis, unda decurrens, et s●quid illis infertus. Chysost in Epist. ad Heb. Hom. 9  Food, and Imaginary Food, between Solid Meat and Painted Meat, and as vast a difference therein between the Riches of Christ, and the Riches of the present World. That's then the best sort of Riches which is conveyed by Wisdom, Prov. 8. 21. That I may cause these that love me, to inherit substance, and I will fill their Treasures.  
2. The Riches of Christ are invaluable. 
2. Invaluable Riches.  We often put too high a price on earthly things, but we can never enough prize the Riches of Christ, it's a common Proverb, Deus et Coelum non patiuntur Hyperbolen. Wherefore all must be foregone for Christ and his Riches: All the Treasures of the Judges, all the Riches of the greatest Potentates, may be valued at their own rate, but the Riches of Christ can never be enough, and sufficiently valued: Wherefore the wisest of all Merchants stands not cheapening nor dodgeing for Abatements, but parts with all for Christ. Matth. 13. 46. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrysost in Loc.  It's said who when he found one Pearl of great price he went and sold all that he had and bought it: He knew the great value of it, and thereupon ventured all for it.  
3. The Riches of Christ are satisfying 
3. Satisfying Riches.  Riches: The desires of Covetous Men are never satisfacted. They are always a craving more; Though their Bags may be filled with Gold and Silver, yet their Hearts are never satisfied. But the Riches of Christ, his Graces, his Consolations can satisfy the Soul. Wherefore Philip propounds the Question. Joh. 14. 8. Show us the Father and it sufficeth us, and Moses the Man of God Prayeth. Ps. 90. 14. O satisfy us early with thy Mercy that we may rejoice and be glad all our Days.  
4. The Riches of Christ are Eternal 
4. Eternal Riches.  Riches. Ofttimes Men are deprived of their Estates in this Life, even whilst they live, but when Death comes they are stripped of all: And those that could ride many Miles in their own Grounds are now confined to the narrow compass of a Grave six-foot long: But the Riches of Christ last unto all Eternity, It was an excellent saying of Lewis of Bowyer, Emperor of Germany, such Goods (saith he) 
Hujusmodi comparandae sunt opes, quae cum na●fragio simul ●natent.  are worth getting and owning as will not sink nor wash away, if a Shipwreck happen, but will wade and swim out with us. The Riches of Christ will be preserved amidst Storms, Tempests, and Shipwrecks. The Graces of the Spirit the Purchases of Christ, viz. Of Justification, Sanctification, and Glorification will abide for ever, and run Parallel with the longest line of Eternity: And thus it's evidenced, how highly Christ is to be valued, and how precious he is to all true Believers if we consider the Riches of Christ.  
3. Let's farther instance in the Honours 
3. Christ's Honours. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text. Ezek. 34. 19  of Christ: He is Honour itself in in the abstract, and a Plant of Renown; and it's our Duty to honour him, John 5. 22, 23. The Father hath Committed all Judgement to the Son, that all Men should honour the Son, even as they Honour the Father: He that Honoureth not the Son Honoureth not the Father, that hath sent him. Christ hath Honour in himself being the Fountain of Honour and he puts Honour upon his Children: They are Honourable and Precious in his Sight. Isai. 43. 4. And he it is, that hath made them Kings and Priests 
Rev. 1. 5.  unto God. And if he be Honourable, and his People are so in his account, hence we may infer that no Honour is like unto the Honour of a True Believer, It's true that in this World there are distinctions of Persons, and due reverence ought to be given towards great Personages according to their Qualities (for all Levelling Designs are plain Breaches of the 5th. Commandment.) Yet those are most noble whom Christ ennobles with the Graces of the Spirit, these tender Nobility Noble indeed. It's the high Commendation of the Bereans. Act. 17. 11. These were more Noble 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cùm comparatio videatur instituta non Generis (erant enim omnes isti Judaei) sed virtutis ac pietatis, generosiores malui interpretari quam nobiliores. Beza.  than those in Thessalonica, in that they received the Word with all readiness of Mind, and searched the Scriptures daily whether those things were so. According to the Philosopher Honour est in honorante, and so is a Man more or less Honourable, as he is in the esteem of Jesus Christ. Now if there be Honour in their Ceature, what is there in the Creator? If there be Water in a Rivulet, what is there in the Fountain from whence it flows? If then we price and value here on Earth Persons of Honour, preferring them before ourselves? O! how much more should we honour Christ, and prise his Ordinances, viz. His Word, Sacraments, and Sabbaths: O! How should we honour the Faithful Ministers of the Gospel, and give them that which they are worthy of (as the Apostle saith) 1 Tim. 5. 17. Let the Elders that Rule well be counted worthy of double Honour, especially they who labour in the Word and Doctrine.  
That Christ is not only honourable but Honour itself.  
4. Let's instance in the Wisdom of Christ, and herein he appears infinitely 
4. The Wisdom of Christ.  precious: He is the Wisdom of the Father, the Treasurer of all Wisdom and Knowledge, for (saith the Apostle) In whom are hid all the Treasures of Wisdom and Knowledge. 
Col. 2. 3.  Christ is a Counsellor, Isa. 9 6. And such a Counsellor as is beyond all compare. Other Counsellors give Counsel for their Fees being mercenary, and according to their Reward take more or less pains for their Clients; but Christ is a free Counsellor, he gives his Counsel freely without expectation of Reward: Other Counsellors many times betray their Trust, but Christ never doth; for he is a most faithful Counsellor. Other Counsellors have their Errors and err in Counsel, but Christ is infallible and never errs, and all his Counsel is infallible. Other Counsellors may give good and profitable Counsel, but they cannot command Obedience thereunto, but Christ can command the Heart, and so migh●ity overrule the Spirit of a Man, as to engage him to yield ready and cheerful Obedience unto his Commands; Farther other Counsellors, though perhaps they may give their Counsel freely, and may give good Counsel and prevail with their Clients to follow it, yet no Counsellor will give himself and part with his Life for the good of his Client: But Christ gives himself, lays down his Life for the good of his Children, whence then must we beg Wisdom, but from Jesus Christ the great Counsellor; and O! how precious is he for his Wisdom unto all true Believers?   

SECT. III. Containing a second Head of Reasons in respect of all true Believers.  
A Second fort of Reasons and Arguments 
A second sort of Reasons in respect of true Believers.  are drawn from true Believers. The Question is, How comes it to pass that they only account Christ precious? I answer, they only have their Senses exercised, they only have experimented how good and how excellent Christ is, More particularly,  
1. Every true Believet hath a Spiritual 
1. Every true Believer hath a Spiritual Eye.  Eye, and an enlightened Judgement to discern Beauties, Riches▪ Honours, Wisdom, Holiness, and all other Excellencies that are in Jesus Christ. A Stranger, an Alien from the Life of Christ discerneth no Beauty in a crucified Christ; but a true Believer, who is renewed in the Spirit of his Mind, discerns Beauty in Christ (even when he was spit upon, and crowned with Thorns and) crucified; he discerns the price of his Redemption, purchased by the effusion of Christ's precious Blood. A Believer beholds excellency in all the ways of Christ, even an exact pattern of Holiness, and he beholds excellency in all the Ordinances of Christ. The Word is sweeter to him than the Honey and Honeycomb, and more pleasing than his appointed Food. Christ's day even the Christian Sabbath, called the Lord's Day, Rev. 1. 10. He accounts the Market day of his Soul, and the desire of days. And the Lord's Supper, he receives in remembrance of Christ, and therein testifies his Love and Thankfulness, and prepares himself for the reception of such an Heavenly Banquet. Now then seeing the Believer only hath the Eyes of his Mind opened, and his Understanding enlightened: He only knows how to value Jesus Christ. He hath an experimental knowledge of Christ, he hath had Communion with the Father and the Son; he hath been partaker of his ravishing Consolations, and therefore values Christ before all the Treasures of the Universe. A Pearl of great price may be brought to an ignorant 
Quis Magnam emit Margaritam, nisi cui notum est pretium? Musc:  Man, but he heeds it not, and will not venture any price for it; but when the same Pearl is brought to a skilful Jeweller, he will set a great value of it, and give largely for it. So carnal and ignorant Men of the World undervalue Christ, and, with the foolish Gadarens, desire his Room rather than his Company, and wish him 
Mat. 8. 13.  to departed from them: But a true Believer esteems Christ's Company before all the Company in the Universe beside. He discerns such rare Beauties and Excellencies in Christ, as he looks upon all sublunary things as contemptible and of no value in comparison of Christ. This is the Man that hath his Eyes in his Head, who is endowed with a Spirit of Wisdom, and Understanding. He is the Spiritual Man who judgdeth all things and shall be judged 
1 Cor. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The●phyl.  of none: whereas a carnal, or natural Man, receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them because they are spiritually discerned. O! what a great Mercy is it to have a seeing Eye and a hearing Ear, and a believing Heart! Christ pronounced such blessed, Math. 13. 16. Blessed are your Eyes for they see, and your Ears for they hear▪ and for this the Apostle pours forth his servant Prayers and Supplications, Eph. 1. 17, 18. That the God of our Lord Jesus Christ, the Father of Glory may give unto you the Spirit of Wisdom, and revelation in the knowledge of him, the Eyes of your understanding being enlightened that ye may know what is the hope of his calling, and what the Riches of the Glory of his Inheritance in the Saints.  
2. A true Believer hath a spiritual tas● 
2. A true Believer hath a spiritual taste. ● ph. 1. 14.  and relish of Christ's Goodness. He hath tasted that the Lord is gracious, he hath received the earnest of his Inheritance, viz The first Fruits of Glory, even some glimpses of a beautiful and Transcendently excellent Saviour. Now having experimental knowledge of Christ's Mercy in pardoning and purging of him, and making particular Application of Christ, as St. Paul did, Gal. 2. 20. who loved me and gave himself for me: Upon these considerations (I say) how can it be otherwise but Christ must be Precious to such an one? Christ hath pre-eminence in a Believers estimation, for in his doubts he hath experimented Christ to be his Counsellor, and in his distress his Comforter, a Refuge in storm, Riches in Poverty, Health in Sickness, Life in Death: Christ is all in all to those who have experienced of his goodness. All true Believers put the highest appretiation upon Jesus Christ, both for what they already have and whatever they shall have.  
1. They already have part of payment, 
1. Believers receive in this Life part of payment.  earnest given in this Life of his love: They have Influences from the Spirit of Christ, They are endowed with the Graces of his Spirit: They enjoy a Sacred Communion with him. They taste sweetness in his Ordinances by his Gracious Presence, and by the Gracious Operations of his Spirit. For it's Christ's presence and the effectual working of his Spirit, that makes an Ordinance effectual to the Soul. Of this all the Adopted Sons and Daughters of God are Partakers more or less in this Life. Now, for what they now enjoy they have cause and accordingly endeavour to extol the Dignity and Honour of Jesus Christ.  
2. For what Believers shall have hereafter they account Christ precious: Though 
2. Believers shall have Glory. Heb. 11. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It importeth a removing of the l●ye from one Object to another. Moses turned his Eyes from the Pleasures of Egypt, and fixed them on Heaven. Dr. Gouge. Col. 1. 27. ●ui Christus dulcescit mundus amarescit.  they are not mercenary, yet with Moses they have an Eye unto the reward: The Israelites in their tedious Pilgrimage had Canaan in their eye, and the Thoughts of Canaan sweetened their present hardship and Sufferings. Observe the order mentioned, Rom. 12. 12. Rejoicing in hope, patiented in Tribulation. The hope of Glory is cause of rejoicing, and will make us more cheerful to undergo Afflictions in this present World. Christ the hope of Glory, when he hath the pre-eminence in all things, and we account him all in all, than all things are but loss and dung when compared with Christ. All things are accounted bitter where Christ is sweet. Now the Crown of Glory, the purchased Possession, and the price of the high calling, and Eternal Life all these are the gift of God through Jesus Christ, having then these things in our deliberate and serious Meditation, O! how infinitely shall we esteem of Jesus Christ, more than our Hearts can conceive, or our Tongues can express.  
3. A true Believer hath Spiritual Affections, 
3. A true Believer hath spiritual Affections.  and sets them all on work to magnify the excellency of Christ. For Instance.  
1. His Love is swallowed up with the 
1. The Love of a Believer is on Christ.  Love of Christ. He is with the Spouse sick of Love for Christ. The Love of Christ constrains him (2 Cor. 5. 14.) to do and suffer what Christ would have him.  
2. His Joy is fixed on Christ: Christ is 
2. His Joy is fixed on Christ.  the Believers Joy, he cannot rejoice in Corn and Wine and affluence of earthly things, for there is Vanity and vexation in them all: But he rejoiceth in Christ: He delights hearing Christ speak to him in his Word, and in his speaking to Christ in Prayer, and Supplication. We read of the Joy of Espousals, and of the Joy of Harvest, and Vintage, but no Joy like to the Joy in God, and to Joy in the Holy Ghost, which is Joy unspeakable and full of Glory, Senica would have Joy 
Vol● laetitiam tibi esse Domi. Senator Vis nunquam esse tristis bene vive. Bona vita semper Gaudium habet, conscientia rei semper in poena est. Beza de inter. Dom.  to be at home. Inward Joy, Joy of the Heart is better than an outward flashly Joy, and that is Joy wherein the Mind is quieted: Now Christ alone can quiet the Mind and rejoice the Spirit; For other Joys, Men may be seemingly Merry, and force an outward Mirth, when there's a damp upon their Spirits, and they are inwardly sad, but the Joy of Christ causeth a serious solid Mirth, so that a Believer may be full of inward Joy, though he may seem outwardly sad, (i. e.) or rather serious, having a sedate and composed Spirit. Now to rejoice in Christ, shows how much we prise him.  
3. Our desire is on him. That which 
3. His desire is on Christ.  we desire above all, and are most eager in pursuit of, it plainly evidenceth, that it's in our highest estimation. It's Christ whom the Believer desires above all, and as Rachel cried out Give me Children, or else I die: So a Believer cries Give me Christ, or else I die: So did the Martyr in 
J. Lambert Fox Act. and Mon. Vol. 3.  the Flames.— None but Christ, none but Christ; Christ is the Love, Joy, Delight, and Desire of every true Believer. The Hunted Hart doth not more earnestly thirst after Water, than a Believer thirsts after Christ. Nothing but Christ can satisfy his desire; Cicero's works could not please Austin, because Christ was not mentioned 
Aug. Con. l. 3. c. 4. Valde protestatus sum me nolle sic satiari ab ●o. Ad in vita Lutheri.  in them. Luther would not be put off with outward things, he looked for Christ and his Riches; He preferred them before all Preferments: They would not satisfy Bazil nor Caracciolus, nor other Heroic Spirited Christians: Their Desires and Long were after Christ, and Christ alone could satisfy their Desires. No satisfying or quietting a Believers Heart without Christ.   

SECT. iv Containing an Use of Reproof to al●Vnbelievers. 
Of Reproof.   
THE second Use is for Reproof unto 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non credentibus. Vulg. Ed.  all Unbelievers. These are called disobedient in the next words following my Text! Christ is the Stone which the ●uilders disallowed, yet it's made the head of the Corner. Now as Christ is to Believers Precious, and esteemed the chief Corner Stone, so unto Unbelieves he is a Stone of Stumbling, and a Rock of Offence, 
1 Pet. 2. ●.  even to them which stumble at the Word, being disobedient. Unbelievers undervalue Christ, and reject his Gospel, and refuse the Salvation tendered therein. These are they that strike at the Root of Religion: For they endeavour to make the Gospel no better than a Fable, nor Christ any whit better than an Impostor. Unbelievers are such high presumptuous Sinners, as they presumptuously put the Lie upon God himself. 1 John 5. 10. He that Believeth not God, hath made him a Liar; because he believes not the Record, that God gave of his Son. It's a high affront to put the Lie upon a Man, and the giving of the Lie hath oftimes caused sad Quarrals, but how much higher an Affront and Indignation is it to give God the Lie, and so doth every one who believes not the Gospel of Jesus Christ. Farther to aggravate 
Aggravations of the Sin of Unbelief. Aggrav. 1. Unbelief binds the hands of God.  the Sin of Unbelief I shall lay down these Aggravations.  
1. Unbelief (that I may speak with reverence) binds the Hands of God, and after a sort obstructs his Proceed, for Proof whereof read Matth. 13. 58. And he did not many works there, because of their Unbelief, God will not cast away his Mercy upon Unbelievers, who undervalue them. Christ immediately left the Gadarens, assoon as they preferred an unanimous Petition for his departure: Their Unbelief caused them to put a higher value upon their Swine than upon a 
Aggrav. 2. Unbelief hinders the Efficacy of every Duty.  Jesus.  
2. Unbelief obstructs and hinders the efficacy and benefit of every duty we per▪ form: For Instance, In praying, we have no hopes to speed unless we pray in Faith, though Prayer is an Ordinance of Gods own appointing, yet Prayer obtains no acceptance unless it be put up in Faith: The Promise is made only to Believers, Matth. 21. 22. And all things whatsoever ye shall ask in Prayer, believing, ye shall receive. And so for hearing, Unbelief is the cause of unprofitable hearing. Heb. 4. 2. The Word Preached did not profit them not being mixed with Faith in them that heard it. In a word nothing is accepted as coming from an Unbeliever. For what ever he doth he spoils in the doing for want of Faith. For whatsoever is not of Faith is 
Rom. 14. 23. Aggrav. 2. Infidelity is accompanied with a Fraternity of Sins. 1. A theisme is a Companion of Unbelief.  Sin.  
3. Infidelity is compared with a fraternity of Sins and Abominations. Amongst many I shall only instance in three, viz. Atheism, Hardness of Heart, and Apostasy.  
1. For Atheism. Unbelief is the cause of it. Did Men believe the Word of God, they durst not live without God in the World. There are two sorts of Atheists: There are speculative Atheists, such, who deny God, and his Works of Creation and Providence, and the Immortality of the Soul: They will believe no farther than sense, and yet if they had their senses exercised they would believe that their is a God by a visible demonstration of his Works of Creation and Providence. The Book of Nature proves that there is a God, but how God is to be Worshipped in Christ, this is taught only in the Book of Holy Scriptures. When a Man denied a Deity, a Philosopher would bid him walk out of doors, and look about him. For the goodly Expansum of the Heavens and the Earth hanging upon nothing plainly prove that there is a God. 
Psal. 19 1. Job 26. 7.  A second sort of Aiheists are Practical, who live in all manner of wickedness; they neither fear Heaven nor Hell, Death nor Judgement; they run into all excess of Riot, adding Iniquity unto Iniquity, and so treasuring up unto themselves wrath against the day of Wrath. Now unbelief is that Root that brings forth the Gall and Wormwood of speculative and practical Atheism: For did Men in serious composed thoughts consider that there is a Holy God, before whose Judgement Seat we must all appear, and from which there is no appeal they would than abhor all Atheism both in Opinion and Practice. What caused Pharaoh to answer so Atheistically to Moses, but his Unbelief Exod. 5. 2. And Pharaoh said, who is the Lord, that I should obey his Voice, to let Israel go, I know not the Lord (thus Atheistically he spoke) Neither will I let them go. This is the Language of desperate Unbelievers.  
2. Infidelity is accompanied with hardness 
2. Hardness o● Heart is a Companion of Unbelief.  of Heart. That eminent place mentioned. Is. 6. 9, 10. and cited in all the four Evangelists, in the Acts of the Apostles and Epistle to the Romans shows the heavy Judgement of a hard Heart.— And he said, go and tell, his People, hear ye indeed but understand not; and see ye indeed, but perceive 
Intellectui fides aditum aperit, infidelit as claudit. Aug. ●p. 3.  not, make the heart of this People fat, and make their ears heavy, and shut their eyes, lest they see with their eyes and hear with their ears, and understand with their heart, and be converted and healed: These words the Apostle citys Act. 28. 26. and applieth them to the Unbelieving Jews.  
3dly. Infidelity is accompanied with 
3. Apostasy is the Companion of Unbelief.  Apostasy. Unbelief is the Mother and Apostasy the Daughter: And if we would prevent Apostasy we must beware of Unbelief, Heb. 3. 12. Take heed Brethren lest there be in you a Heart of Unbelief in departing from the Living God. Unbelief causeth Multitudes of Carnal Men to leave Christ's colours; and hid themselves under Antichrist that Man of Sin. 
2 Thess. ●. 3.  What's the reason that Men make haste to be Rich, and with all violence pursue the Riches of this World, and stick at no course be it never so unjust and base forgetting worldly wealth; it's because they will not trust God? What's the reason then when Men are in great straits and difficulties they will not wait God's leisure, but wind themselves out by making Breaches upon their Consciences? It's for want of Faith and dependence on God.  
Lastly Unbelief meets with dreadful 
Aggrav. 4. From the Judgements. 1. Unbelievers are given over to a Judicial Blindness.  Judgements.  
1. Unbelievers are given over to a Judicial blindness, what was their Sin, is their Judgement, 2 Cor. 4. 4. In whom the God of the World hath blinded the minds of them, which believe not, lest the light of the glorious Gospel of Christ which is the Image of God should shine unto them. Because when the light of the Gospel breaks in by the Ministry of the Word, People shut their eyes and will not see, therefore God leaves them to blindness as a dreadful Judgement.  
2. Unbelievers are given over to Delusions, 
2. Unbelievers are given over to Delusions. 2 Thess. 9 10, 11.  and to believe Lies. For this cause Antichrist shall come with all deceivableness of Unrighteousness, Because they received not the Love of the Truth, that they might be saved: And for this cause God shall send them strong Delusions, that they should believe a Lie, that they all might he Damned who believed not the Truth, but had Pleasure in unrighteousness. To be given over to a Spirit of Delusion, and to have the Leprosy in the Head is a terrible Judgement: Such an one the Priest pronounced utterly unclean, his Plague is in 
Leu. 13. 44.  the Head, Levit. 13. 44. The Gradations are no more common than true; first a Sceptic to question every truth, next an Heretic, at last an Atheist.  
3. Unbelievers are given over to final 
3. Unbelievers are given over to final impenitency.  Impenitency. Joh. 8. 24. If ye believe not that I am he, ye shall die in your Sins. No Death so bad as to die in ones Sins; To die on the Wheel, to be torn in pieces by Wild Horses, to be burnt in a Cauldron of Scalding Lead or Scalding Oil, these are exquisite Torments and Cruel Deaths: But to die in Sins, and to die Unreconciled to Jesus Christ, this is the worst of all sorts of Deaths beyond all expression and Apprehension. We read of a dreadful Woe against the vilest of Sinners, who have this brand of Infamy stamped upon them, Judas 12. Trees whose Fruit withereth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  without Fruit, twice dead, plucked up by the Roots. This is the condition of Unbe-Lievers: They are as twice dead, being altogether and certainly dead, irrecoverably, and totally deprived of all Vital Operations.  
4. Unbelievers are in a state of Damnation. 
4. Unbelievers are in a state of Damnation. Joh. 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dictum est vetus; Illo nocens se damnat, quo peccat die, si● in legibus Romanis.— Ipse se Papae subdit. Et qui sceleratum capiant consilium suo merito puniuntur. Grot. Nil tam erit debile tam confractum tam objectum, in quo vel aliqua spes sit salutis acceptandae, quod non curaturus ac servaturus sit. Musc. Joh. 3. 26.  Unless Mercy interpose to give them space and Grace to repent; They shall be certainly Damned. An Unbeliever is condemned already as a Malefactor Condemned to Death, who (though he may be a while Reprieved, without all Question shall shortly be Executed: Christ pronounceth Damnation to all Unbelievers, Mark. 16. 16. He that Believeth not shall be Damned. Christ, when he was to take the last farewell of his Disciples leaves with them singular Exhortations and Consolations, but he thundereth out dreadful Menaces against all Unbelievers: O! how doth Christ raise up weak Believers: Where is but a little Faith he increaseth it, and where there is weak Faith he strengthens it. That Prophecy, Isa. 42. 3. he applieth to himself, Matth. 12. 20. A bruised Reed shall he not break, and smoking Flax shall he not quench, till he send forth Judgement into Victory. But as for those that believe not, Christ pronounceth their dreadful doom; They shall not see Life, but the Wrath of God abideth on them. They are ranked with the Black Regiment of Hell for their company, and they shall have Hell for their Portion, Rev. 21. 8. But the fearful and unbelievers and the abominable and Murderers, and Whore-mongers and Sorcerars and Idolaters, and all Liars shall have their Portion in the Lake which burneth with Fire and Brimstone, which is the second Death. By what hath been said in the forementioned Aggravations, who of any understanding would continue willingly one moment in the state of Unbelief? But herein consists the greatness of their Misery, that though they are in a State of Unregeracy, Blindness, enmity against God, and Infidelity, yet they are not sensible of their condition: O! what necessity is incumbent upon every one of us to ask the Question as the Disciples did: Is it I? Is it I? Am I the Unbeliever? Did a Man know the greatness of the Sin, and the greatness of the Judgement of Unbelief, he durst neither Eat nor Drink nor Sleep in that miserable condition.    

CHAP. X.  
Containing an Use of Examination. 
3. Use For Examination.   

SECT. I. I proceed to a third Use, which is for Examination, 
Sect. 1. Examination whethe● we prise Christ.  to put every one of us upon an exact Trial and Inquiery, to ask this Question in a particular manner, Do I prise Jesus Christ?  
NOW▪ by way of Character, I'll lay down three Propositions.  
1. Those that set the highest price of 
Prop. 1.  Christ have an earnest high and unfeigned liking and approbation of Christ, and his ways and his Ordinances.  
2. They endeavour to be like and conformable 
Prop. 2.  unto Christ.  
3. They burn in ardent affection and 
Prop. 3.  love to Christ. To handle them distinctly. 
Propos. 1. Those that prize Christ have a high liking of Christ & his ways. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just. Mar●. Q. Orrhod. 98.   
Those that set the highest price on Christ, have an earnest high and unfeigned liking and approbation of Christ and his Ways and Ordinances, and where this high approbation is found it will be evidenced by these three Characteristical Notes, ensuing.  
1. There will be a deliberate choice of 
1. A deliberate choice of Christ and his ways  Christ and his ways: Men are not born true Believers by nature, but they are made so by Grace and Mercy. A Believer whose Senses are exercised, to whom God hath given a precious anointing. he chooseth Christ (though with his Cross) before all the Treasures in the Universe. Thus did Moses choose Christ however Reproached 
Heb. 11. 25.  rather than all the Treasures of Egypt. The ways of Christ are such excellent alluring and rational ways, as a Man of understanding will try them, and walk in them, and prefer them before all the Kingdoms of the World, and the Glory of them. Let it be put to men's second and serious thoughts, whether they would take Christ with his Cross, or the World with all its Pomp and Bravery, whether Men would make choice of those Riches which are transient and Fading, or those which are durable, and last to all Eternity, it is easy to imagine what choice a Wise Man would make who is endowed with a Spiritual Sense to understand the excellency of the ways of Christ. For such an excellent Spirit the Apostle prays Phil. 1. 9, 10. And this I pray that your love may abound more and more in all knowledge, and all Judgement, that ye may approve things that are excellent.  
2. There will be an exceeding Cordial 
2. A delight and rejoicing in Christ and his ways.  delight, and rejoicing in Christ and his ways. O! how is a true Believer ravished with Joy, when he enjoys Communion with Christ? The Eunuch after he was Baptised by Philip went on his way 
Act. 8. 39  rejoicing. A whole City was full of Joy after they had received the Gospel. We read what exuberant Joy the Prophet had for the Word of God, Jer. 15. 16. Thy words were found, and I did eat them, and thy word was unto me the Joy and rejoicing of my Heart. A Godly Man is known by this Character, his delight is in the Law of the Lord, and in his Law doth he meditate 
Psal. 1. 2.  Day and Night. God's Testimonies were David's Delight and Counsellors, sweeter than Honey, and the Honey Comb, more valuable than Rich Spoils, even than Thousands of Gold and Sylver. He than that knows and hath experimented the Beauties, Treasures, and Consolations of Christ, O! how doth he delight in Communion with Christ? O! how doth he prise Ordinances, and Delights to walk in that way where Christ comes by? The Joy of taking great Spoil, the Joy of the Vintage, the Joy of Espousals, the Joy of Harvest, are mentioned in Scripture to represent causes of rejoicing: But all these are infinitely short of that Joy which is in the Heart of a true Believer, who hath a new Name, a white Stone, and hidden Manna, who hath a Sacred Communion 
Rev. 2. 17.  with Christ, and feels his Divine Influences: This is a Joy Unspeakable beyond the Capacity of Men and Angels. Wherefore he that hath a liking and approbation of Christ and his Ordinances, he Joys in them, (as Job Professed) more than in his necessary Food, and with the 
Job 23. 12  Love sick Spouse, he takes more delight in Christ, and is at more pains to seek him then all besides, Cant. 3. 1. Even on the Bed of Sickness and Affliction the Spouse sought her Beloved.  
3. A ready and courageous Spirit to 
3. A ready and courageous Spirit to bear Testimony for Christ▪  bear Testimony for Christ and the truth of the Gospel. He that likes and loves Christ will vindicate him and his Honour from the Reproach of Gain-sayers: When a Believer speaks of Christ, he will speak with Reverence and highest appretiation of him, when he speaks to Christ, he will speak with Faith, Fervency, and Humility: And when he speaks for Christ he will discover an Heroical Magnanimous Spirit, such a Spirit the Apostles had when they 
Acts ●. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hebraeorum more, qu● vehementem & acrem significant interminationem Eras.  were straight threatened, that they should speak no more in the Name of Jesus, they answered with an undaunted Resolution. Act. 4. 19, 20. But Peter and John answered and said unto them, whether it be right in the sight of God, to hearken unto you more than unto God, Judge ye, for we cannot but speak the things which we have seen and heard? Thus the Apostle Paul took courage against Elymas the Sorcerer when he sought to turn away the Deputy from the Faith: The Apostle branded him for the Child of the Devil, and an Enemy of all 
Act. 13. 10. Praedicare Evangelium Dei, nihil ●liud est quam derivare in se to●ius inferni furorem & Satanae. Lut. Loc. Com.  Righteousness. Luther knew what it would cost him, even to bring all the Devils in Hell about his ears, yet he was resolved to go to Worms and Preach the Gospel, though every Tile on the Houses was a Devil to oppose him. Bishop Latimer said often, that the Preaching of the Gospel would cost him his Heartblood: And so it came to pass, for when he was a Burning, his Blood gushed forth, and quenched a great part of the Fire. Here then is a Proof of a Christians liking and approving of Christ and his Gospel, when he will plead for the Truths, which are in Jesus, and vindicate Christ's Honour from Contempt and Reproaches. A true Believer (when he is called to witness for Christ) is neither like a Stillborn, nor a Tongue-tied Person, but he will speak for Christ, and stand up for the cause of Christ, what ever it cost him. He is not afraid to be good, nor afraid to own a despised Christ, and a Persecuted Gospel. To be of a timorous and cowardly Spirit, and to seal up ones Lips, when Christ's interest lies a bleeding, what's this but to be spiritually benumbed, or else Possessed of a dumb Devil? Wherefore Luther professed that he would rather be guilty 
Impius sim avarus, adulter, i●●●mninm vitiorum reus; modo impii silenti● non arguar, dum Dominus patitur. Luth.  of the worst of Crimes, than of wicked silence when his Lord suffered.   

SECT. II. Whether we prise Christ by our likeness and Conformity to him.  
I Proceed to the second Proposition, 
Prepos. 2. Those that prize Christ endeavour to be like and conformable to him.  that those who prize Christ endeavour to be like and conformable unto him. Christ is our Head, and we are his Members, and there ought to be a conformity between the Head and the Members. And where this is▪ it will be evidenced in these three Particulars.  
1. There will be a conformity to the 
1. There will be a conformity to the commands of Christ. Mark 1. 15. Mat. 6. 20. Mat. 6. 24.  commands of Christ, as that perfect absolute and infallible Rule of our Obedience. Christ commands us to repent, and believe the Gospel, to lay up for ourselves Treasures in Heaven, to seek first the Kingdom of God and his Righteousness, to ask and it shall be given you, to seek and 
Mat. 7. 7.  ye shall find, to knock and it shall be openedunto you: Likewise Christ commands, enter ye in at the Strait Gate, etc. In a 
Mat. 7. 13.  word Christ in his Gospel commands the whole Duty of Man. The Gospel is every way comprehensive and sufficient to prescribe all things needful for our Salvation. We may not then devise ways of our own Heads and Fancies, and prescribe humane Inventions and Superstitions for Politic ends to justle out Divine Institutions. It is not any Rule which will serve the turn. As it was not any Partern which would serve for the Building of the Tabernacle, but that Pattern only which was showed to Moses in the Mount. And the Lord gave a strict charge, Exod. 25. 40. And look that thou make them after their Pattern which was showed thee in the Mount: Neither is it any Rule will serve, but only the Rule of the Word of Christ, which is the Everlasting Gospel, and commands our Obedience. Wherefore the Apostle glorieth in nothing but the Cross of Christ, Gal. 6. 14, 15. Neither Circumcision availeth any thing, nor uncircumcision, but a new Creature. And such are Partakers of Peace, and walk according to his Rule, Gal. 6. 16. And as many as walk according to this Rule, Peace be on them, and Mercy, and upon the Israel of God. Let then Christ's command engage us to a ready and cheerful Obedience, and let's not dispute but obey what he commandeth, when he bids seek my Face, let our Hearts return this ready answer, Thy face Lord will I 
Psal. 27. 8.  seek.  
2. There must be a conformity to the 
2. There must be a Conformity to the Life of Christ.  Life of Christ. Christ's Life is a perfect Pattern for our imitation, and an exact example of Holiness. Christ lives in every true Believer, and he lives in Christ. Christ's Image, which consists in Righteousness, 
Gal. 2. 20.  is imprinted upon the Lives and Hearts of all his Adopted Children. Christ propounds his own example for Meekness and Humility: Let's then thus argue the case every one in particular, Was Christ 
Mat. ●●. 29.  humble, and shall I swell with Pride? Was Christ meek, and shall I be transported with anger? Christ was much in Prayer and Meditation, much exercised in watching and fasting; O! what a similitude ought there to be in every one of us unto the Life of Christ? Christ went about doing good, comforting the Afflicted, counselling the ignorant, strengthening the weak. His whole business, even his Meat and Drink, was to do the Will of his Father. Now what pains should we take to imitate Christ in some proportion?  
Quest. But some will say how can we be Quest. as Holy, as Humble, and as Meek as Christ was?  
Answ. I Answer, though we cannot attain Answ. to that Equality and Measure of Holiness, which is in Christ, yet we must endeavour after the quality and similitude of that Holiness which was in Christ. And what measure of Grace we have already attained, we may not propound as the Just Standard, or the Ne plus ultra, but still we must labour for augmentation of every Grace, after the example of the Apostle, forgetting those things which are behind, 
Phil. 3. 13, 14.  and reaching unto those things which are before, I press towards the Mark, for the price of the high calling of God in Christ Jesus. Every one that hath true Grace labours for more accessions to it, and he 
Qui desinit proficere, incipit deficere. Bern. Desinit esse bonus, qui desinit vel▪ le fieri melior. Bern. 3. There will be a Conformity to Christ in his Sufferings.  that ceaseth to get more Grace, gins to fail of what he seemeth to have. Here than is that perfect Pattern for our imitation, even the Holiness, Meekness, Humility, and other Graces which eminently appeared in Jesus Christ.  
3. There will be a conformity to Christ in his Sufferings. The Apostle tells us, Phil. 1. 24. Who now rejoice in my Sufferings for you, and fill up that which is behind of the Afflictions of Christ in my Flesh, for his Body's sake which is the Church. We are not to conceive Christ's Sufferings to be imperfect (for by one Offering he hath perfected for ever them that are sanctified.) But as Christ had personal Sufferings in his Humane Body, which are finished, so Christ hath and shall yet have more Sufferings in his Mystical Body the Church. Christ hath suffered once for all upon the Cross. But the Saints Militant (which are Christ's Body) must prepare for Sufferings, they are-appointed 
1 Thess. 3. 3. Luk. 9 23.  thereunto. They must take up their Cross daily. When Saul was Converted to be a Preacher of the Gospel, and was changed both in his Name and Nature, and of a Persecuting Saul, became a Preaching Paul, and a chosen Vessel to bear the name 
Acts 9 15, 1●.  of Christ unto the Gentiles, than the Lord shown him how great things he must suffer for his sake. And this is that knowledge that the Apostle so highly valued that he might know the fellowship of his Sufferings, 
Phil. 3. 10.  being conformable unto his Death. Every true Christian is a Martyr in Heart and Resolution, willing to lay down his Life for Christ's sake. It's observed that Luther used to say that he should never have the Honour to die for the Professing of the Gospel: But he was a Man valiant for the truth, and a Martyr in the purpose and Integrity of his Heart, and a willing mind obtains acceptance. It's said by Faith Abraham when he was tried 
Heb. 11. 17.  offered up Isaac. God accepted the real Intentions of Abraham, as if he had actually Sacrificed Isaac.  
Christian's must consider before hand, what Religion will cost them, not only the loss of Liberties, Riches, Honours, but sometimes the loss of their Lives also. And happy are they that die for and in Christ. Men in this respect have a pre-eminence above Angels, for Angels have not Bodies to suffer withal as Men have. Christian's must consider that they are Members of Christ their Head, and he hath gone before them in Sufferings, leaving them an example to follow his Steps. Shall Christian sexpect Pleasure, and think to Crown themselves with Rose Buds, when Christ drank a Cup of trembling, and wrung out those bitter ingredients down to the very dregs? Shall Christians pamper their Appetites and live in Luxury and Wantonness when 
Non oportet membra deliciari sub capite spinis coronato. Tert. Phil. 3. 10.  as Christ drank Gall and Vinegar, and in scorn was Crowned with Thorns? Let's consider farther that we must with the Apostles desire to be made conformable unto Christ's Death.  
Quest. But it will be asked wherein consists this conformity unto Christ's Death?  
Answ. I Answer in regard of Mortification of Sin. Christ condemned Sin in 
Rom. 8. 3.  the Flesh. And there holds some proportion between the Death of Christ, and the Death of in u Christ died for us that our Sins should die in us: Christ died a Cursed Death to note that we should abhor Sin as a most accursed thing: Christ drank Gall and Vinegar to signify the sharpness of God's Displeasure against Sin, and that Sin ought to be in our account a most grievous and bitter thing: Christ was nailed to the Cross and endured great pains to show that we should never let Sin have a quiet Minute of ease, but that we should Crucify every corruption.   

SECT. III. Showing that those that prize Christ burn in ardent Afflictions of Love to him.  
LOve is as strong as Death: It's hotter 
Prop. 3.  than the Coals of Juniper: All the Waters and Floods of Persecution cannot quench Love. There's nothing can turn Christ's Love from us, and therefore nothing should be able to extinguish our Love towards him. Now where Christ is valued there cannot be wanting an ardent Love. For those things which we prise most, we love most: But because there are many pretences, and semblances of Love, where Love in reality is wanting; we must bring the Love which ought to be in every Believer towards Christ, unto the Touchstone and Trial. Wherefore I shall fix upon five trials of our Love to Christ.  
1. Our Love must consist in an universal, 
1. Our Love must consist in an universal Obedience to the Commands of Christ.  cheerful, and cordial Obedience unto the Commands of Christ. Obedience to Christ's Commands, is an evident Character of our sincere Love to Christ, John 14. 21. He that hath my Commandments, and keeps them, he it is that loveth me. And ver. 23. If any Man loves me, he will keep my Words. It's not the verbal Profession of Love to Christ, that will serve the turn, but a practical Conformity to the Commands of Christ, which will obtain acceptance. Pretences of Love are like the barren Figtree, which had Leaves without Fruits, or like the Apples of Sodom, which seemed beautiful to the Eye, but as soon as they were touched, they dissolved into Cinders and Ashes. We must not be Christians only in Name, but in Deed and in Truth: We must not only name the Name of Christ, but we must departed from Iniquity. And we must not only say that we love Christ, but we must express our Love by our Obedience unto his Commandments. And we must not 
Deus non vult cum exceptone coli, Le● Dei est una tota copulutiva. Illeric.  make any exceptions but we must take in all, It's commonly observed, that the Love which descends is greater than that which ascends, as the Love of the Father to his Child is greater than the love of the Son to the Father. I am sure God's Love to us is infinitely greater than our Love can be to him. However we must endeavour after a sincere, cheerful, and universal Love. God's Love to us is his Bounty and Beneficence, our Love to him must be a Love of Duty and Service. And though we can never equalise and match the Love of Christ to us. Yet we must endeavour by our Obedience to study to please him, and walk in the ways of his Word, and hereby we give Testimony of our Love to Jesus Christ.  
2. Our Love to Christ must be a supreme 
2. Our Love to Christ. must be a supreme & principal Love.  and principal Love. Inferior and secondary sorts of Love are due to Relations, provided they be in subordination to the Love of Christ, and neither stand in competition with him, nor opposition to him. We may and aught to love our Relations, and love our Lives and Creature-Comforts, always provided that the primacy of our Affections be given to Christ. Though things of this World be dear and near unto us, yet Christ must be esteemed dearer and nearer than all. Christ must be preferred above all and before all. The Parents of our Bodies, the Children of our Flesh, the Wives of our Bosom, the Blood in our Veins, the Heart in our Breast, even all the dearest things in this World must be laid down and foregone if they stand in comparison and competition with Jesus Christ. That Man that hath had experience of the Love of Christ in his own Soul, and hath tasted how good and gracious Christ is, he cannot but acknowledge, that there is ten thousand times more Beauty and amiableness, more Honours and Riches, and more solid Satisfaction in Christ, than all the choicest admirable things, which the World can afford in its greatest Estate and Confluence. Christ therefore must have the chiefest Love, more than superlative, even our Love to him must be beyond all degrees of comparison. It's to be observed, that the high Priest might not marry a Widow; Why not a Widow? Because 
Leu. 21. 14.  her first Love was given to a former Husband. The high Priest was a Type of Christ: He will not be contented with a second Love; He must be loved supremely and principally, His Services must be the best: A Lamb without blemish, a Male in the Flock, and the best of the Substance was to be offered unto God in the Levitical Law. And under the Gospel, the Worship must be pure, pure Hands must be lifted up and purified Hearts are required by Christ. Fervent 
Jam. 5. 16. 2 Cor. 1, 12. Mal. 1. 8.  Prayer, Sincere Love: Simplicity and Godly Sincerity are required, God rejects the lame and the blind and curseth the Deceiver 
Mal. 1. 14.  that hath in his Flock a Male, and voweth and offers unto the Lord a corrupt thing. God's 
Mat. 6. 23.  Kingdom and his Righteousness must be sought in the first place. That Figure called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be abhorred in God's Worship. God must have the prime of our Strength, the Marrow of our Bones, the Vigour of our Soul, the Activity of our whole Body dedicated to his Service: Whatever is lovely and  under the Sun must strike Sail, and yield Homage unto Jesus Christ. The supreme and primary, the highest and the dearest Love must be given unto Christ alone.  
3. This Love must be a whole entire 
3. Our Love must be whole and undivided.  and undivided Love. It must not be shared with any Corrivals: Christ will not admit any Competitors or Corrivals with him. He will either have all our Love or none. Christ allows not Partnership, nor will have his love to be let to halves. Christ is all in all unto us, and our Affection must be all in all unto him. When the Sun ariseth in its Brightness, the lesser Stars appear not: upon the appearance of our Love to Christ, all other sorts of love vanish and disappear. I have read that in a Battle between Alexander and Darius a Motion was made, that there should be made an equal division between them, so that by giving each a part a farther trial by the Sword might be laid aside. But Alexander refused the Motion; No saith he, there can be but one Sun in the Firmament, meaning that his aim was to be sole Lord and Master of all. To Christ this may be much more applied; He is our sole Redeemer; He hath conquered the World, Satan, and our own corrupt Selves; He hath wrought a perfect Redemption for us; He hath merited our whole Love, and requires it wholly and undividedly. It was the Language of that notorious Strumpet, Let it be neither thine nor mine, but let it be divided. A divided Heart is faulty, Hos. 10. 2. Their Heart is divided, now they shall be found faulty. David professed with my whole 
Ps. 119. 10.  Heart have I sought thee. And our Love must be with the whole Man, many Alls are reckoned together, Deut. 6. 45. Hear O Israel, The Lord our God is one Lord. And thou shalt love the Lord thy God with all thine Heart, and with all thy Soul, and with all thy Strength▪ Christ expects from us a total, not a partial Love. He will not have his Love parted between him and Anti-christ, between him and Mammon, between him and a Lust; Christ will not be so unequally yoked: The Ark and Dagon, the Ephod and Teraphim cannot stand together. A Mongrel Religion, partly for Popery, and partly for Protestantism, is abominable in the fight of God. When Men (as Watermens look one way and Row another) pretend in visage and show to be for the Interest of Christ, but in reality drive Designs for Anti-christ: When Men (as Sanballat and Tobiah offered to build for the Jews, but intended to destroy them) pretend in public to propagate the true Religion, but in private undermine and seek the extirpation thereof: such as these God will discover and their Sins will find them out, and they shall appear not only odious to God, but to Men also. We read of Redwald King of the West Saxons, that after he had professed himself converted to Christianity, he erected in the same Church, one Altar for the Worship of the God of the Christians, and another for the Worship of his Heathen Gods. And this way of worshipping God was no worshipping, and worse than no worshipping at all. We have an Instance in that mixture of the Samaritans Religion: Several Nations and Cities amongst them according to their own devised Intentions chose several Gods. And it is said, 2 Kings 17. 33. They feared the Lord, and served their own Gods. But what a Judgement the Lord passeth on them, Psal. 34. Unto this day, they do after their former manner, they fear not the Lord. If then we pretend to love Christ, and love other things in competition with him, we do not love him at all. It was the great Sin of the Jews to make mixed Marriages, and to be unequally yoked with Heathens: Insomuch as their Language betrayed them not to be a genuine sort of the Jews, not of the right breed of the Jews: For they speak in the Language of the Jews, and in the Language of Ashdod. So it's their Sin, and a far greater to join Christ with Harlots, I mean, to yoke Christ and Anti-christ (as far as in them lies) together. And such there are, who would reconcile England and Rome, Protestantism and Popery. But they may as soon reconcile the Arctic and Antarctic Poles, considering that there are between us fundamental differences both in Principles and Practices: Christ will say one day as Elias doth to the Worshippers of Baal; How long halt ye between two 
2 King. 18. 21.  Opinions: If the Lord be God follow him, but if Baal then follow him. So it may be said, why do People hanker between Christ and Antichrist? Why do they not plainly declare themselves what they design, that so we may know where to find them? But be assured that if Men neglect Christ and seek after other Lovers: If they leave the true Worship, and betake themselves to false Worship; they will pay dear for it. Let Men pretend what they will, if they have a Heart and a Heart, a double and a divided Heart partly between Christ and any other, Christ will not accept of their Love as genuine and right, but account it false and spurious.  
4. Our Love to Christ must be sincere 
4. Our Love to Christ must be sincere.  and incorrupt without Hypocrisy, abstracted from all self-Interests, and sinister Respects. He that loves Christ must love him with a single, sincere, and incorrupted Spirit. Incorrupted I name; because I have the Apostle for my Warrant. Grace be unto all them that love our Lord Jesus 
Eph. 6. 24.  Christ in Sincerity. The Word rendered for Sincerity signifies Incorruption: Such 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Significatur is, qui nulla vi, nullis precibus, nullis illecebris, i. e. a recto abduci patitur. Grot.  who are sincere and incorrupt abhor all mercenary Love and all verbal Compliments. Between true Love and complimental Love, there's as wide and vast a difference, as there is between Courtship and Friendship. Christ ought to be loved for Himself, for his Beauty, Goodness, and Excellency. There's enough in Christ to enamour a Soul, and ravish it with Delights, notwithstanding all the hardships and sufferings which come by Christ. For one Beam of Christ's reconciled countenance and one glimpse of his Love will superabundantly recompense the greatest sufferings for his sake. Wherefore let us lay aside altogether all obliqne aims, and collateral Interests, and in the simplicity and singleness of our Heart's love Christ with the most ardent Affection. The Shecemites embraced Circumcision upon a Politic Design, to compass in all the  and Substance of the Israelites. The People 
Gen. 34. 23.  followed Christ for the Loaves: And therefore the Gadarens petitioned for Christ's departute, because they were so affected with the loss of their Swine, insomuch that they preferred their Swine before a Jesus. A Man mentioned in the Gospel, pretended such respect to Christ, as he offered to follow him whether ever he went: But Christ who knew his Heart, discovered, that he only aimed at his own accommodations for a dwelling place, as may appear by Christ's Answer, Mat. 8. 20. And Jesus saith unto him, The Foxes have holes, and the Birds of the Air have Nests, but the Son of Man hath not whereon to lay his Head.  
Herein consists the high commendation of Love, when self is abandoned, and the Beloved is entirely embraced, and when we renounce all self Love, and in Sincerity set our Affection on Jesus Christ, than our Love is genuine and of the right stamp: For to love Christ for Himself and Holiness for its self is a constitutive difference of a Child of God, a divisive difference to distinguish a true from a counterfeit Lover, and one that loveth in show and semblance, from him that loveth in reality and in Truth.  
5. Love to Christ must be constant and 
5. Love to Christ must be constant.  lasting; we must not love him by fits and starts, as humours take us, and as may serve most for our particular Interests: Both in Prosperity and Adversity, in a Storm as well as in a Calm, in days of Afflictions and Troubles (when Wars and Oppositions are multiplied) as well as in Halcionian Days of Peace and Tranquillity, our love must be one and the same, fixed on Jesus Christ. The Church was of such an excellent frame of Spirit, as to give thanks in a time of God's displeasure, Isa. 12. 1. O Lord, I will praise thee, though thou wast angry with me. Both in Prosperity and Adversity David had a fixed and an established Spirit. For when his Soul was amongst Lions, and when their Teeth was as Spears and Arrows, and their T●ngu●●a 
Psal. 57 7.  sharp Sword. When his Enemies prepared Nets and digged Pits for him, yet than he professeth, My Heart is fixed, O God, my Heart is fixed, I will sing and give praise. And when he was in Prosperity he shows 
Ps. 108. 1.  the same excellent temper. O God my Heart is fixed, I will sing and give praise, even with my Glory.  
Love is that grand lasting Grace: It lasts unto Eternity. Faith and Hope carry us (as I may say) to Heaven Doors and there leave us, for when we enter into Heaven our Faith is turned into Vision, and our Hope is turned into Fruition; there we shall enjoy the blessed Presence of the Holy Trinity: But Love abideth for ever. We shall always love God: Our Love is here begun on Earth and shall never be consummated till we partake of Eternal Glory. Wherefore then whilst we live here in this World, let us not abate a jot of our Love, but daily endeavour after Augmentations: Notwithstanding Hardships and Oppositions from the World, let our Love to Christ be like the Love of Jonathan that abode in its Strength. Love which holds out to the end, which passeth through good report and bad report; both through fair and foul Wether: that's the Love which will obtain Acceptance. Love will conquer Difficulties, as Jacob's did to Rachel, who thought many years but a few days because he loved her. Love to Christ will make us willing to pass through Fire and Water, and encounter Sons of Anach, and Beasts of Ephesus. Love will cause a Christian to be willing to bear and suffer any thing for Christ: Persecutions, Oppositions, and variety of Sufferings, try the Sincerity and Constancy of a Christian's Love to Christ, There's a constraining Power in the Love of Christ, which engageth all Christ's adopted Children to hold fast their Profession, to be faithful to Death, to account Christ All in all, and persevere in their Faith, so that Difficulties are as Whetstones to sharpen a Believers Fortitude. And the Snuffers of Persecution makes the Saints Candles burn brighter. And thus in these five mentioned particular Trials, I have represented our Love to Christ.    

CHAP. XI.  
Containing an Use of Exhortation to labour for the excellent Grace of Faith, and an Use of Direction.  
THe forth Use is for Exhortation. Use 4 
For Exhortation to labour for Faith.  Is it so that Christ is only precious to Believers, then let's hence infer one grand Duty to labour for the excellent Grace of Faith. Hereby we shall set the highest value on Christ. Faith is an instrumental means to help us to know the excellency of Christ: For Faith is an Eye to behold Christ, Faith is a Hand to receive Christ, a Mouth to feed on him, an Heart to believe on him. But we must interpose this caution, that Faith receives all of Grace, and Mercy, and nothing of Merit. Faith embraces Christ, but Christ first gives Faith to embrace him. Faith rests and relies on Christ, but Christ supports our Faith. If we believe, he works it in us, we must be thankful for what we receive, and give God the Praise and Glory of all. The Apostle gives an absolute determination, Eph. 2. 8. For by Grace are ye saved through Faith, it is the gift of God.  
That our Endeavours, Affections, even the whole Man may be quickened to get this choice and excellent Grace of Faith. I shall lay down these ensuing persuasive Arguments in the following Section.  

SECT. I. Containing persuasive Arguments to get Faith.  
THat I may use all the prevailing Arguments (as far as I apprehend) to get Faith, I shall insist on these following.  
1. Faith is a condition of the Covenant of Grace. The Covenant of Works was, Arg. 1 
Faith is the condition of the Covenant of Grace.  do this and live, none but Christ who is God and Man could perform this Covenant. The Covenant of Works will not abate us a Transgression in the least title: It exacts perfect Obedience, and curseth the Transgressor. Who continues not in all 
Gal. 3. 10.  things, which are written in the Book of the Law to do them: But the Covenant of Grace runs, Believe and thou shalt be saved. The Law showeth us our Sores and Wounds: the Gospel applieth Sovereign healing Plasters. The Law like a Sergeant arrests and shuts us up, and so hampers us that we cannot possibly escape. The Gospel sets us at Liberty, Gal. 3. 22. But the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex veluti sit complexa, concluserit que omnes in peccatum, peccaturum virsus ostendit. Oecum. Rom. 9 20.  Scripture hath concluded all Men under Sin, that the promise by Faith of Jesus Christ might be given to them that believe. Who then can lay any claim to this Covenant but the true Believer, God accepts the Faith of a Believer through Chtist's Merits, instead of legal Obedience: Where fore we read of that Righteousness which was of Faith, which is a Righteousness imputed by Christ's Righteousness, even a Righteousness without us, which is our Justification. And here's the great privilege of a Believer; That he is justified by the Righteousness of another, and not by any Righteousness of his own, but only by the Righteousness of Christ by imputation: By Christ's Merits; of Unrighteous we are made Righteous. For saith the Apostle, 2 Cor. 5. 21. For he hath made him to be Sin for us, who knew no Sin, that we might be made the Righteousness of God in him. So that hence it's evident that He was accounted a Sinner by Imputation, for he imputed our Sins unto himself, and we are accounted Righteous by Imputation, for he imputes his Righteousness unto us. Here then appears Riches of Mercies, that Evanglical Righteousness is accepted instead of Legal Righteousness. Christ's Wisdom makes amends for our Folly: Christ's Obedience for our Disobedience, and Christ's absolute Perfection, for our manifold Imperfections.  
Now the Believer only hath interest in the Covenant of Grace. Covenants essentially include Conditions. The Covenant is a free Covenant, a free Gift, and of free Grace. The Condition on our part is Faith, but the Condition as well as the Covenant are given of God. Take heed therefore O Christian that thou Sacrifice not to thine own Net and Drag: O do not trust to thy own Strength and Ability, as if thou wert able to perform this Condition: For the best of Believers by rheir own Strength are no more able to believe, than to perform the Commandments. Both to will and to do are the work 
Phil. 2. 13. King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys.  of God. And as chrysostom observes, God gives the very propension and inclination to will. Faith indeed is the Believers Act, and it's his duty to believe, but it's God's Gift; Faith is a lively Motion working upon a Believers Heart, but this Motion is powerfully wrought by the Assistance of God's Spirit. Whoever thou art, if thou believest give God the praise of working this Belief in thee: For God enables thee to perform what he requires, and thou couldst not do any thing acceptably unto God, unless he first gave to thee what he commandeth of thee. Hence the Apostle tells us, that We are buried with 
Col. 2. 12.  him in Baptism, through the Faith of the operation of God, who hath raised him from the dead. The selfsame Power that raised up Christ from the Dead, must raise us up to believe in Christ.  
2. Faith is an instrumental means of our Arg. 2 
Faith is an Instrumental Means of our Union unto Jesus Christ.  Union unto Christ. Between Christ and us there must be an Union, before there can be an Imputation of Righteousness. We believe before we are Justified. How Justification may be (as some suppose) ab Aeterno, I can no more conceive than Glorification is, (such is in the secret Decree of God.) That Faith goeth before Justification is evident from Gal. 3. 24. The Law was our Schoolmaster to bring us unto Christ, that we might be justified by Faith. We believe that we may be justified, Christ is said to be of God, made unto us Wisdom, Righteousness, Sanctification, and Redemption. It's said unto us who were first united unto Christ by Faith; That is that which the Apostle prays for, That Christ might 
Eph. 3. 17.  dwell in their Hearts by Faith. As there is a substantial Union between God the Father and God the Son, so there is a Mystical Union between Christ and all his Members. This (as the Apostle saith) is a great Mystery concerning Christ and his 
Eph. 5. 31. Ut indicet ad istam Spiritus ●nitatem opus esse solidâ et constanti cohaesione, qualus est membrorum in corpore, & ramorum in arboribus. Musc.  Church. And this Union the Apostle declareth farther, 1 Cor. 6. 17. But he that is joined unto the Lord is one Spirit: The Spirit on God's part, and Faith on our part (which Faith we could not have, unless God first gave it) makes up this Union between us and Christ, i. e. a Mystical Union. And by virtue of this Union we paticipate of Juice and Nourishment from Christ, as the Branch doth from the Vine, and receive influence as a Member from the Head, and we receive Supportation and Strength, as the Building from the Foundation. Farther yet in the very Grave we shall yet remain united to Christ. For Christ will be with us in the Grave. Every Saint is a part of Christ's Body, and not one Member can be wanting, otherwise (which is impossible) Christ's Body would not be complete. And these Bodies of ours, (if they be the Bodies of true Believers) they shall be made like unto the glorions Body of Jesus Christ. 
Phil. 3. 21.   
This Union is the ground of Communion with Christ. There ' a mutual Union and Communion between Christ and his Members, for in Christ there's a fullness, and of his fullness we receive Grace for Grace. 
Joh. 1. 19  There's in Christ fullness of Wisdom to Counsel us, and of Mercy to pardon us, of Righteousness to justify us, and of Holiness to sanctify us, and of Eternal Glory to make us happy to all Eternity. The Head takes care of all the Members. Christ the Head of his Church will not leave it destitute of Supplies and continual Influences from him, Now it's Faith that makes particular application of all the benefits of Christ. By Faith we draw virtue from Christ, and fetch Supplies from him. In hearing, by Faith we taste the sweetness of God's Word: In praying, by Faith we have a sacred Communion with God, and receive a gracious answer of our Prayers; In receiving the Lord's Supper, by Faith we feel Strength and Help for the subduing of our Corruptions. So then Faith is an Instrument that makes Christ and all his Benefits our own by particular Application.  
3. Faith gives us Victory over all our 
3. Faith gives us Victory over all our Enemies.  Enemies. There are three grand Enemies of our Salvation, viz. the Flesh, the Devil, and the World.  
1. The Flesh (i. e.) corrupt Nature is 
The first Enemy is the Flesh.  a grand Enemy, always plotting destructive Designs against us, and the harder it is to be avoided, because it is an inbred Domestic Enemy, an Inhabitant that lieth in our Bosom, like the Siren it lulls us asleep, and then devoureth us, it kisseth and kills, embraceth and strangles, 
Inter amplexus strangulat.  and when it maketh the most fair and plausible pretences, than it intends the most mischief. It's an Enemy to God, even Enmity itself in the abstract. We read of the miserable estate of unregenerate Men, who have this grand Infamy 
To 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom 8. 7. Hic observemus hominis voluntatem divinae voluntati per omnia adversari. Calv.  stamped on them fulfilling the desires of the Flesh: In the Original its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 2. 3. The Wills of the Flesh, plainly showing that the Flesh hath a commanding Will requiring Obedience. And the Flesh hath an enticing alluring way to entice Sinners, and draw them with all alluring Persuasions to follow that way that leads to Destruction. For we read of Seducers that they allure through the Lusts of the Flesh, 1 Pet. 2. 18. The Expression is emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: They lay a bait and so allure to the rnine of those that take it. We must beware of the Baits of the Flesh, lest if we swallow them we be choked by them. Many Diswasives the Scripture gives against lusting, loving and living after the Flesh. It's the Apostles charge, & entreaty both, 1 Pet. 2. 11. Dear Beloved, I beseech you as Strangers and Pilgrims abstain from fleshly Lusts: And there's a strong Argument added to persuade in the following Words, which war against the Soul. The Flesh sets itself in battle array, and useth all the battering Engines which it can invent, that it may conquer the royal Cittadal of our Immortal Souls. Other diswasives which the Scripture useth against the Flesh are, Rom. 8. 6. To be carnally minded is Death. And Rom. 8. 8. They that are in the Flesh, that is, they that abide in the state of unregeneracy, they cannot please God. And Flesh and Blood cannot inherit the Kingdom of God. 
1 Cor. 15. 50.   
Now having discovered our Enemies, let's prepare to encounter with them, and the Weapon which we must use is Faith: For Faith is an Instrument to subdue ourselves even unto ourselves, even corrupt self unto renewed self. When thy pretended Friend (i. e.) thy Flesh, but rather that real Enemy, which (as I may compare) is as a Snake, which is in thy Bosom; I mean corrupt Nature enticeth and allureth thee to Sin, and assaults thee with renewed Forces; fight by a strong Faith against this dangerous Enemy: so through the strength of God thy corrupt self will be subdued unto thy renewed self, (i. e.) the Flesh unto the Spirit.  
A second Enemy is the Devil. The 
A second Enemy is the Devil.  Devil throws Darts, and not ordinary Darts, but fiery Darts: Wherefore the Apostle exhorts us above all taking the Shield 
Eph. 6. 16.  of Faith, where with we shall be able to quench the fiery Darts of Satan. The Devil is a potent Adversary compared to a Lion for Strength; and not to a Lion penned up in his Den, but to a raging Lion; not a sleepy, but a roaring Lion; not a lazy, but an industrious Lion; and industrious to act Cruelties. Wherefore the Apostle's caution is both seasonable and necessary, 1 Pet. 5. 8. Be sober, be vigilant, because your Adversary the Devil, as a roaring Lion walketh about, seeking whom he may devour. And what's the Weapon offensive and defensive against this potent Enemy? The Apostle prescribes it, ver. 9 Whom resist steadfast in the Faith: This Adversary hath strong holds. And the 
2 Cor. 10. 4.  Weapons of our Warfare are not Carnal, but mighty through God, to the pulling down of strong holds. Luther used to say. Although 
Esto Diabolus magnipoteris, nunquam eris Omnipotens. Luth.  the Devil could do great things, yet he shall never do all things. This Adversary is a subtle Adversary: He hath Devices, Methods, Snares, and Depths. He is an inveterate and long experienced Enemy; He useth all the Sophistry and subtle devices to seduce Mankind. To Envy he adds Lies, and to Lies malicious Prosecutions, and the most exquisite arts of cunning conveyance to destroy precious and immortal Souls. How necessary is it for us to be always ready armed with the Divine Panoply, even the complete Armour of a Christian, viz. The 
Eph. 6. 14, 15, 16, 17.  Girdle of Truth, the Breastplate of Righteousness, the Shoes of the Gospel of Peace, the Shield of Faith, the Helmet of Salvation, and the Sword of the Spirit. Let us fight with these Weapons, and we shall overcome. Let us resist the Devil, and he will 
Jam. 4. 7.  flee from us. Notwithstanding all the Arts of Legerdemain and the cunningest sort of Sophistry which Satan useth, a well grounded unfeigned Faith (which worketh by love, and purifieth the Conscience, and which relieth and stayeth upon God's Promises) this Faith under God will conquer Satan's subtle Machinations. This is the Faith which will be victorious. Such a Faith joined with fervent Prayer was in Luther, who fasted and prayed for a young Man at Wittenberg who had given his Soul to the Devil: Whereupon the Devil threw in the Indenture through the Window. Let Faith hold out, and let the strength of Faith act vigorously, then will the Temptations of Satan be quickly vanquished.  
3. Enemy is the World, with all its 
3. Enemy is the World.  Riches, Honour, Grandeur, Pomp and Bravery: These tempt and allure Men to Conformity to them. The World throws to one a Ball of Pleasure, to another a Ball of Honour, to a third a Ball of Profit, and exceeding great Riches. O! what sweet melodious Music doth the World play, and how doth it bewitch Multitudes to dance after the World's Pipe, and how many are there who for the fruition of a few paltry Delights of this present World have hazarded their Souls to all Eternity? What way then is their left to get Victory over the World? The Apostle informs us, 1 John 5. 4. This is the Victory that overcomes the World, even our Faith. Where Faith is principled in the Word of God, it will prevail with a Christian not to be conformed 
Rom. 12. 2. 1 Joh. 2. 15.  to the World: And not to love the World. Faith will help a Christian to live above the World, and to mind heavenly things, and to have his Conversation in Heaven. And thus through the strength of Faith being acted and enlivened by the strength of Jesus Christ, we get Victory over our Spiritual Enemies, viz. the Flesh, the Devil, and the World.  
4. Faith gives us a Title to, and Interest 
4. Faith gives us a Title to, and Interest in the Divine Promises. 2 Cor. 2. 20. Tim. 4. 8.  in the Divine Promises. All the Promises are made in Christ, and in him they are yea and Amen. Now Believers have only a propriety in the Promises: without Faith we can lay no claim to any Promise. Godliness (saith the Apostle) hath the Promises of this Life and that which is to come. There's a love of Beneficence, whereof all Creatures are partakers: Not the least creeping Creature but tastes of God's Bounty: God feeds the poorest Creature. This is a general Providence which extends to all good and bad, just and unjust. The Sun shines on the unjust as well as on the just, through God's common Bounty. But how many Curses, Forfeitures, and Variety of Mischiefs befall wicked Men, so that their Bread is Gravel, their Table their Snare, their Bed a Bed of Thorns; They have outward Riches, and no Man should rob them because they are wicked, yet they have them unsanctifyed, they have not God's 
Turkium Imperium quantum est, est nisi mica Panis, quam Pater Familias pro●icit su● Canibus. Luth.  reconciled Countenance to comfort them. Therefore Luther, speaking of the Turkish Empire, saith, that as great as it is, it is no more than a Crum of Bread, which the Father of the Family gives to his Dogs. Whatsoever wicked Men have is ex largitione, of common Bounty and by virtue of a general Providence. But Godly Men enjoy all their Substance, ex speciali Providentia & Promisso. They have Christ with all their worldly Enjoyments. They receive all outward things in Mercy, and sanctified. Not a Bit of Bread a Believer eats but it is by virtue of a Promise: Wherefore Faith helps a Believer in all straits and Difficulties, to apply the Promises for his Supportation and Consolation.  
Poor Persons plead their wants and pressing Poverty: But Faith answers all Objections by proposing the Promises, one is, Psal. 35. 9, 10. O fear the Lord ye his Saints, for there is no want to them that fear him: The young Lions do lack and suffer hunger: But they that seek the Lord shall not want any good thing. Another is, Psal. 84. 11. The Lord God is a Sun and Shield, the Lord will give Grace and Glory, no good thing will he withhold from them that walk uprightly. A third is, Matth. 6, 33. But seek ye first the Kingdom of God, and his Righteousness and all these things shall be added unto you. A fourth Promise is, Rom. 8. 32. He that spared not his own. Son, but delivered him up for us all, how shall he not with him also freely give us all things. And that one Promise may be added, ex abundanti, the last but not the least of what hath been already mentioned, viz. Heb. 13. 5. Let your Conversation be without Covetousness, and be content with such things as ye have, for he hath said I will never leave leave thee nor forsake thee.  
Those five Negatives have the force of 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the strongest Negation. Consider that all the Faithful are the Household and Family of God, and he is never a whit the poorer by maintaining Multitudes Rich Men may decrease in their Estates by being over liberal to others: this the 
* Mu●●● Pat●imonia estude●run●●●c●●sulte 〈◊〉 end. Q●id autem stultivi est quam quod libe●ters ●acias 〈◊〉 〈◊〉 diuti●● 〈◊〉 〈◊〉 〈◊〉? 〈◊〉 Offic. l. ●▪  Orator reproves as a very great folly: But God by giving wasteth not. The Sun looseth no Light by communicating Light to others: For its Light cannot be wasted. The Fountain looseth no Water by giving Water to Streams. Now God is a Light never extinct, a Fountain never exhausted; all the Granaries, Treasures, Cattle on a Thousand Mountains, and all the Hearts of Men, are at God's disposing, and he order them all for the supply of his People. There's no deficiency, nor weakness nor Poverty in God.  
All the Promises are the Believers Interest, or Magna Charta, for Heaven: They are so many Wells of Salvation. And Faith (through God's Gift is a Bucke● to 
Isa. 12. 3.  draw Waters of Consolation out of those Wells. All the Promises are as so many Breasts of Consolation, and Faith is as i were a Mouth to suck Milk out of those Breasts.  
Wherefore in all Conditions inward or outward, let Faith act on Promises, and depend on them, and by experience a Believer will find ground of singular support and comfort in the Promises.  
5. Faith gives us an insight into Heaven 
5. Faith gives us an insight into Heaven, and a Prospect▪ of Eternity.  and a prospect into eternity, Paul was wrapped up into the third Heaven and by Faith had a foretaste of those unspeakable Joys. 
* A Reverend and emineg●ly learned Divine gives his conjecture that at that time when Paul was Stoned, ●● was in a Trance, and saw the third Heaven. The Reaon of his Supposition he gives, because the self same Year that Paul was Stoned, he was caught up into the third Heaven. A. B. U●●●r.  Stephen by the Eye of Faith (though the Stones were about his Ears) saw the Heavens opened, and Christ standing at the Right Hand of his Father. Job on the Dunghill when he was scraping himself with a Pot-shread by the eye of Faith saw his Redeemer. By Faith Moses amidst all the Reproaches and Cruel Bondage in Egypt, saw the recompense of reward. Faith is the Eye, whereby we peep through the Curtains of Mortality, and take a view of the Glory of Heaven. By Faith we enjoy Communion, with Father, Son, and Holy Ghost, we receive the first Fruits of that plentiful Harvest, earnest, or part of payment of a greater Sum, which we shall receive in Heaven. The Glory which is to be revealed is apprehended in part in this Life, by true Believers. We have a pledge and some foretastes of the Glory in Heaven. What necessity then is incumbent on us to get this Grace of Faith both as to the truth and growth thereof? We have such daily need of Faith as we cannot live without it. When we pray, Faith makes us successful; when we hear the Word, Faith helps us to profit; when we suffer Affliction, Faith helps us to be Patient. In a Word in dissertion Faith makes us comfortable; in Trials and Encounters, Faith makes us so courageous as to stop the Mouths of Lions, quench the 
Heb. 11▪ 33, 34.  violence of Fire, etc. In Life Faith makes us fruitful, and in Death Faith makes us Victorious. And whilst we live in this World Faith helps us to a Prospect of Heaven. As the Israelites saw a glimpse of Canaan, though a far off, whilst they were in the Wilderness; so a true Believer by the Eye of Faith sees the Heavenly Canaan: He enjoys a Sacred Acquaintance and Communion with God in his Covenants, Promises Gracious Influences, so that by Faith we enjoy an Heaven upon Earth, (i. e.) some fore-tasts of that Eternal Happiness which is reserved in Heaven for us.   

SECT. II. Containing an Use of Direction.  
SEeing then (as it's evident by the Use 5 
for Direction how to get and increase Faith.  premises) that only true Believers set a high estimate upon Christ, and Faith is essentially requisite to get and keep so high an estimation of Christ. I shall now proceed to the 5th. Use, which is for Direction, how we may get, and increase Faith. To this purpose, I shall prescribe some means partly internal, and partly external both exceeding necessary.  
First for Internal, Means, and that is the 
The Spirit is an internal means of getting Faith.  Holy Spirit of God. Faith is a Divine Habit infused into the Soul by the Spirit of God: Hence we are said to have the Spirit of Faith. 2 Cor. 5. 13. The Spirit doth not stand in need of Moral Persuasions to excite us to Faith leaving it to the indifferency of our wills and understandings whether we will choose, or refuse, assent, or descent: But the Spirit of God 
Nolentem praevenit ut velit volentem subsequitur ne frustra velit, Arg. de Grat. & lib. Arg.  works powerfully and irresistably, and of unwilling makes us willing by antecedent Grace, & of willing makes us more willing by Subsequent Grace. The Seeds of Faith are not sown in our Nature. We are Dead as were those dry Bones, mentioned by 
Ezek. 37. 2.  Ezekiel, until the Spirit of God infuse vital Operations into the Soul. The Beginnings of Augmentations and finishings of our Faith all proceed from the Operations of the Spirit of God. Where this Spirit is, it opens the eyes of the Mind, that so we may understand the infinite value of Christ, and the absolute necessity of Faith to make particular application of him unto ourselves. Faith is a wise gift of God, and it makes Believers wise unto Salvation. Faith and knowledge are hand-fasted and may not be separated. Joh. 17. 3. This is Life Eternal to know thee to be the true God, and him whom thou hast sent Jesus Christ. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Clem. Alex.  There can be (saith a Learned Author) no Knowledge without Faith, nor any Faith without Knowledge.  
2. The Spirit of God as it opens the eyes, so it inclines the will to yield ready Obedience unto Christ. As soon as Divine Light breaks in upon the Soul by the powerful illumination of the Spirit, then by the assistance of the same Spirit, the will is made pliable and willing, and becomes as swift in its Motions as the Chariots of Aminadab, to embrace Jesus Christ with the Arms of Faith. Now we cannot 
Cant. 6. 12. John 6. 44. Cant. 1. 4.  come to Christ, unless the Father draw us. Wherefore the Spouse prays, draw me, and I will run after thee. Though we are not to be accounted as mere Stocks, and Stones; (Because God hath endued us with a reasonable Soul, and the faculties of understanding and Will) yet unless we be assisted with Supernatural strength, we cannot perform any Supernatural works: We must fetch strength from Heaven, otherwise we cannot perform any Spiritual action in a Spiritual manner, But being prevented and assisted by Divine Grace, we can cooperate through the assistance of that Strength, as the Apostle professeth. Phil. 4. 13. I can do all things through Christ that strengthens me. We cannot understand any saving Mystery, till the Spirit inlightens us, neither can we will any good thing till the Spirit of God inclines us: But by the assistance of the Spirit we have our eyes opened to discern what is good, and our Wills inclined to act what is good. Having mentioned the Internal means of getting and increasing Faith,  
I come now to the External means, and 
External means of getting & increasing Faith.  they are three, the Word, Prayer, and the Lords Supper.  
1. The Word is an External means 
1. The Word is a means to get and increase Faith.  both to get and increase Faith: and we are to consider the Word in a threefold Capacity as it is Read, Preached, and Meditated on; and in all these respects the Word exceedingly conduceth both to the begetting and increasing of Faith.  
1. The Word read is an Instrumental 
1. The Word read.  means both for the begetting and augmenting of Faith. John Huss (whom Luther calls Sanctissimum Martyrem) was Converted by reading of the Scriptures. Reading of Scriptures in public Assemblies is an Ordinance of God, and anciently practised, for we read. Neh. 8. 8. So they read in the Book, in the Law of God distinctly, and gave the sense, and caused them to understand the reading. It's our Duty likewise in our private Houses, and in our Closets to read the Word of God. Joshuah, a great General, is Commanded to read the Book of the Law: His Military Employment allows no dispensation from reading of the Book of God. He (notwithstanding his great and weighty affair) was enjoined both to speak of, and Meditate in the Law of God Day and Night, This 
Josh. 1. 8.  Book of the Law shall not departed out of thy Mouth, but thou shall meditate therein both Day and Night, that thou may observe to do, according to all that is Written therein, for than thou shalt make thy way prosperous, and 
Deut. 17, 18.  thou shalt have good Success, The Book of Books, Kings themselves must read: And it shall be when he sitteth upon the Throne of his Kingdom, that he shall write a Copy of this Law out of a Book, out of that which is before the Priest and Levites. And it shall be with him, and he shall read therein all the Days of his Life, that he may learn to fear the Lord his God, to keep all the words of this Law, and these Statutes to do them. The Holy Scripture is the Rule of the Government, and the Conversation of the greatest Potentates. By keeping close to the Rule of Scriptures, they both learn to govern well, and live well. We read Acts 15. 21. For Moses in old time hath in every City them that Preach him, being read in the Synagogues every Sabbath day. The meaning I suppose to be this, that after reading an Exposition was given of the sense and meaning. It concerns all sorts of Persons to read the Scriptures. It's the People's Duty (though Popish Priests Sacriligeously Rob the People of the reading of the Scriptures) to read the Scriptures, there's an express charge given. Deut. 66. 7, 8. Deut, 31. 11, 12. And Christ gives a strict 
Joh. 5. 39  command, Search the Scriptures, for in them ye think ye have Everlasting Life, and they are they which testify of me. The Apostle Paul chargeth Timothy to give attendance 
1 Tim. 4. 13.  unto reading: If then we would get Faith in Christ, we must read and study the Word of God. Every one is bound to believe with an Explicite Faith and not to take things upon trust by an implicit Faith from Popish Priests: We must see with our own eyes (as the Spirit of God hath opened them) and not trust upon the Pope's Spectacles. It's a great Sacrilege in the Pope and his Adherents to keep the Scriptures from the sight of such (as they call Lay People) It was in Q. Mary's days Prohibited to read the Bible, and some for reading of it were brought to trouble, as William Hunter, and others, as in the 
Fox Acts and Mon. Q. M.  Acts and Monuments stands upon Record. And K. Hen. Eighth made a severe Law against the reading of the Scriptures in English. Bellarmine denies the reading of 
Catholic● Ecclesia statuit ne passim omnibus concedatur S●ript urarum Lectio. Bellarm. L. 2. de verbo Dei.  Scriptures to all, so doth Molanus, Costerus, Stapleton, and others of that Bran. But are not People commanded to try the Spirit. 1 Joh. 4. 1. and to prove all things, and to hold fast that which is good. 1 Thes. 5. 21. But how can they do this unless they search the Scriptures. Let us than consider it's our Duty, and make it our business to hear the Word read in Public Congregations, and to read it frequently when we are in private. Let's both hear and read with a serious reverential frame of Spirit: Let's in reading compare the Old Testament with the New, how the Old Testament abounds with Prophecies and Promises concerning Christ, and how the New Testament makes Performances of them. 
2. The Word Preached.   
2. As we must read the Word, so we must with due regard hear it Preached. The Word read is sound and solid, and contains a sincere Milk, but something like the Milk sucked out of a Sucking Bottle, which through our weaknesses and dull Apprehensions may sometimes be dispirited: But the Word Preached is like the Breast Milk: It being delivered with Power, and viva voce, is like the Breast Milk most Nutritive. Though God can work without means, yet ordinarily he vouchsafes his Blessing upon the Word Preached in the demonstration of the Spirit and Power. The 
Eph. 6. 17. Isai. 53. 1. Rom. 1. 16. 2 Cor. 5. 19 Heb. 4. 12.  Preaching of the Word is called the sword of the Spirit, the Arm of the Lord, the Power of God unto Salvation, the Word of Reconciliation, It's an exact Critic of the thoughts, It divides between the Joints and Marrow: There's no such exact Inquisitor as the Word Preached: It will find out a Sinner in the Crowd and tell him thou art the Man. Though the Preacher knows nothing of such and such secret Crimes, whereof the Sinner is guilty (for no Man hath acquainted him with them, yet the word of God meets with the Sinner, and by the powerful Ministry of the word the most secret sins are discovered, the most hidden works of darkness are brought to Light. Some, when such sins have been Preached against, have discovered their Murders Committed long before. The Power of the word hath so prevailed that the most secret Sinner hath been discovered, and with a troubled Spirit hath addressed himself to the Preacher by acknowledging of his Sins, and begging Prayers and Counsels for his Soul's edification. Neither Mountains nor Castles, neither Rocks nor Foretresses can be able to withstand the conquering Power of the Word of God. If than we would get and increase Faith. We must attend at the Posts of Wisdoms Gate, and (as Bartimaeus did) we must lie in the way where Christ comes by. We must wait at the Pool of Bethsdah, where the Angel will come and stir the Waters. We must neglect no Sermon, for that Sermon, for aught we know might be a means of our Conversion or Confirmation. The Apostle tells us, Rom. 10. 17. Faith comes by hearing, and hearing by the Word of God. Therefore if we would get Faith, we must attend with all reverence and diligence unto the Ministry of the Word. Faith is like Oil to the Lamp, as it causeth it at first to give light, so by additions of supplies it keeps it Burning. Therefore let's neither absent ourselves from the Word read, nor from the Word preached. Both are Instruments to get and increase Faith.  
3. Both to reading and hearing let's 
3. The Word Meditated.  join Meditation, otherwise we may lose the fruit of our Labours. Meditation is the Spiritual Digestion of the Soul: It 
Psal 4. 4. ●uk. 2. 19 J●r. 8. 6.  consists in a Communing with our own Hearts, a pondering, a calling ourselves to an account, and ask the Question, What have I done: It's a ruminating, digesting, a making what we hear or read our own by a particular application. 'Tis true the work is difficult, it is as it were the climbing up a great Hill, but it's exceeding profitable and comfortable. For this Meditation is a Divine Contemplation whereby we have a view and Prospect of Eternity. It's the Wing of the Soul, by help whereof it soars aloft as high as Heaven. Wherefore that we may profit by the Word read and by the Word preached, we must exercise ourselves seriously and frequently in this Divine art of Meditation. This was the frequent practice of David 
Ps 63. 6. Ps. 119.  to Meditate on God in the night watch. He both Meditated on the Word of God ●●n the Works of God. He awakened with God in the Morning, and lay down with him in the Evening by heavenly meditation. The Character he gives of a blessed Man is, that his delight is in the Law of the 
Psal. 1. 2.  Lord, and in his Law doth he meditate day and night. This was Isaac's practice to meditate in the Field at the eventide. 
Gen. 24. 63.  He went out and sequestered himself from other Company, that he might enjoy Communion with God. This then is the choice and excellent means for Christians to thrive in Faith, Love, and all the Graces of the Spirit, and to be good Proficients in the School of Christ, when they addict themselves unto frequent and serious Meditation.  
A Second External Means both of getting 
2. Prayer is a means of getting & increasing Faith.  and increasing Faith is Prayer. Faith is worth the ask for: Let's then ●e earnest and solicitous to the Throne o● Grace to obtain it. Let's pray with the Disciples, Lord increase our Faith; For he that hath true Faith is desirous of accessions thereunto: He finds many things wanting in his Faith, and therefore he prays for daily Supplies and Augmentations. Let's pray as the Man in the Gospel did, Lord I believe, help my unbelief. There 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Thess. 3. 10.  may be the Root of the Matter, even true Faith in a Christian, yet he▪ is sensible of his Unbelief. He apprehends the remainders of Infidelity vexing him as a broken Bone, he meets sometimes with Fears▪ Doubtings and Perplexities, distracting Thoughts, but these things are his Burden and a Perplexity upon his Spirit●● Herein consists our Duty to be much i● Prayer, that God would give us the Spiri●● of Faith. The Spirit is promised to thos● that ask for it. And it's the Spirit tha● works Faith in us, and Prayer is an Instrumental means to get the Spirit. God promiseth his Spirit, Luke 11. 13. & Matt● 7. 11. He promiseth to give good things t●● them that ask him: which evidently shew● that God by giving his Spirit gives a● good things. Let's then be quickened t● our Duty to pray in Faith, and to pray for more Faith, and then we shall be sur● to speed, Matth. 21. 22. And all things whatsoever ye shall ask in Prayer, believing ye shall receive. Go then to God and complain of thy unbelieving Heart, mour● for it, be earnest and importunate fo● Faith. As Rachel cried out, Give me Children or else I die; so cry out Lord, giv● me Faith or else I am undone. Lo●● strengthen my weak Faith; quicken m● dull Faith: thus making our application to God in the Name of Christ, we sha● receive a gracious Answer.  
3. The Sacrament of the Lord's Supper 
●. The Sacrament ●● the Lord's Supper is a great means to confirm our Faith.  is a great means to confirm our Faith: It's to be necessarily presupposed that before we come to the Lord's Table we must have Faith, otherwise we cannot discern the Lord's Body. There is a great difference between the Word, and the Lord's Supper: For the Word both begets▪ and increaseth Faith, but the Lord's Supper ordinarily increaseth Faith where it was begun before. The Sacrament is a Seal, and God doth not set his Seal to a Blank. An ignorant Person is as a Blank, and he hath no right to approach unto the Lord's Supper. An ignorant Person is more fit to go a g●azing with Nabuchadnezzar amongst the Beasts of the Field, than to participate of the Sacramental Elements of Bread and Wine: exhibiting Christ Sacramentally to the Faith of true Believers. And profane Persons are uncircumcised in Heart. No uncircumcised Person ought to participate of the Passover, neither may the uncircumcised in Heart, any debauched scandalous Liver presume to approach unto the Lord's Table. There was but one Man who came without a wedding Garment, and Christ found him out and doomed him to Judgement. Such then as walk in their Pollutions, and with profane Hands and Hearts receive the Holy Eucharist expose themselves to dreadful Judgements both temporal and eternal, 1 Cor. 11. 28. For he that eateth and drinketh unworthily, eateth and drinketh Damnation unto himself▪ not discerning the Lord's Body. It's of absolute necessity that we should labour for Faith, pray for Faith, read the Word, hear it preached and meditate on it, that we may get Faith. And upon survey of our Hearts and diligent Inquisition, when we find our Faith weak and flagging we should add more unto our Prayers, and apply ourselves to the sealing Ordinance of the Lord's Supper. Sometimes we may not meet with God in the Word read: our dulness may not apprehend the manifestation of God's gracious Countenance unto our Souls. Therefore we must apply ourselves to the Word preached: It may be through our inadvertency and distractions, we may not meet with God in the Word preached. Let's then fall upon our Knees in earnest Prayer: It may be God may hid his Face from us. Some Jonah we must cast over Shipboard, and then there will be a Calm: Some Achan must be stoned and then the Valley of Anchor will be a Door of 
Hos. 2. 14.  Hope. And to hearing. reading, and praying; let's with preparation receive the Holy Sacrament, Before we go thither let's do as the Jews did in case of Leaven; They first made diligent inquisition, and took a Candle and searched every Corner throughout: Having found Leaven they cast it out: And i● they found none, they took a voluntary curse upon themselves, if willingly they left any Leaven in their Houses. Let us go and do likewise: Let us light up a double Candle, viz. the Candle of the Word, and the Candle of our own Consciences, then upon discovery of any Sin, let's loathe abhor and cast it out, and willingly allow ourselves in no Sin. When we receive the Lord's Supper we either do, or I am sure should do so, even enter into a solemn Covenant to amend our Lives: And how much is our Faith strengthened by the Reformation of our Lives? For Faith and Obedience, Faith and purification of the Heart go together, and cannot be separated. Thus I have showed both internal and external Means of getting and increasing Faith.    

CHAP. XII.  
Concluding with the sixth Use for Consolalation.  
AND now to put a period to this Treatise, Use 6 
For Consolation.  I shall close with a Word of Consolation unto all true Believers, the adopted Children of God. They esteem Christ precious, his Ordinances precious, his Ministry, and all his Members precious, his Day, i. e. the Lord's day Sabbath, they esteem precious, and account it the delight of their Souls; to such as these I shall apply an Use of Consolation upon a double Ground.  
1. Because they are precious in the account of Christ; hence they ground their Comfort.  
2. From the choice and Fruits which they receive from Justification by Faith in Christ. 
1. All true Believers are precious in Christ's estimation.   
1. All true Believers are precious in Christ's estimation. Christ first prized and valued them, making them precious by the application of his precious Merits, before they knew how to prise him: Christ first loved them before they loved him. Now if a Creature, a Man, can set such an high price on Christ, after Christ hath enlightened him to discern his inestimable Dignity; O! how much more doth God the Father prize Christ his Beloved Son in whom he is well pleased? And if we honour Christ he will honour us. Let us therefore take a narrow view, and thence make a Judgement, how precious all true Believers are in the Eyes of Christ. This shall be evidenced in these four Demonstrations. 1. Christ gives precious Names unto all true Believers. 2. Believers have interest in Christ's precious Merit. 3. They have the precious influences of his Spirit. And 4. Christ assures them of a precious Inheritance of the Kingdom of Heaven. In all these respects it will abundantly be evidenced, That all true Believers are precious in the estimation of Christ. For a distinct enlargement of these Particulars.  

SECT. I. Proving that Believers are precious in the account of Christ, and this is a ground of their Comfort.  
THere are in Scripture several precious 
Demonst. 1.  Names given by God the Father and God the Son unto all true Believers.  
1. They have precious Names sounding 
●. Believers have precious Names.  forth Bowels of Affection.  
2. Precious Names of Honour and Dignity.  
1. Christ gives Believers precious 
1. Names of Affection. Heb. Mat. 12. 50. Joh. 10. 28. Lnke 12. 36. Joh. 21. 15. Jer. 12. 7. Gen. 24. 31. Cant. 12. 2  Names full of Affection: He calls them Children, Friends, Brethren, Brother, Sister, Mother, Sheep-Flock, Lambs. Further yet, the Saints are called the dearly beloved of the Lord: The Spouse of Christ. From all those Names and affectionate Titles given unto the Children of God, may evidently appear how high they are in his estimation. Now then to wrong a Servant of Christ is to wrong his Friend, his Brother, his Spouse. And questionless Christ will Revenge those Injuries and Indignities which are offered unto his Servants.  
And as there are Names of Affection, so 
2 Names of Honour and Dignity.  there are Names of high Honour and Dignity put upon the Saints, even the Living Members of the Body of Christ, for  
First they are called Gods peculiar Treasure. Exod. 17. 5. That (as a Learned Author 
Abulensis in Exod. 17. 5.  observes) is called Peculium, which the Son and Heir of the House hath of his own, besides the right of his Father's Inheritance, which he may dispose of as he thinks good. So though the Earth be the Lord Christ's by right of Inheritance, yet he hath an interest in his Church above all other. Add further they are accounted Gods Jewels. Mal. 3. 17. Although vile and profane Persons account God's Children no better than the Off-scouring 
1 Cor. 4. 13. Scobem aut Rumentum aut quicquid limando deteritur. Budaus. 1 Cor. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suut Purgamenta aut excrementa seu quaequae de re immunda qua una fiat pura ne pecatur in metallis Scocii in uno aut olei faeces. Illyric.  and Filth of the World, and no better than the Whitlings of Sticks, and the Filth that comes from the scouring of Pots, yet God esteems them as his Jewels; and whose Judgement will you take the Judgement of the Wise Infallible Lord God, or the Judgement of foolish sinful Men?  
2. They are accounted Kings and Priests unto God. Rev. 1. 5. When Gideon had Zeba and Zalmunnah his Captives he propounded this Question unto them, What manner of Men were they whom ye slew at Tabor? They Answered. As thou art, so were they, each one resembling the Children of a King. Judg. 8. 18. So will Christ ask the Question, who are they whom you, the Men of the World, Revile and Persecute? Who are they whom ye scorn and trample on? Are they vile, contemptible Persons? No they are Spiritual Kings and Priests, Persons Honourable in the account of God. And therefore as Gideon put Zeba and Zalmunnah to Death for killing his Brethren, so will God severely punish the Wicked of the World for all the Injuries and Persecutions, which they have done unto the Children of God. However Ignorant Profane and Malicious Men debase and scorn such as truly fear God, yet they are precious in the Sight of God and honourable. There are many complicated 
Isa. 43. 4.  Epithets of Honour joined together. 1 Pet. 2. 9 But ye are a chosen Generation, a Royal Priesthood, a Holy Nation, a Peculiar People.  
3. They are accounted a Crown of Glory, 
3. They are accounted a Crown of Glory.  and a Royal Diadem, Isai. 62. 3. God calls his People his Glory. Isai. 46. 13. I will plead Salvation in Zion for Israel my Glory. And the Saints are called the House of God's Glory, Isai. 60. 7. More yet they are called the Throne of Glory. Jer. 4. 21. What need I enlarge further? All Gods Children are 
Col. 12. Deu. 32. 9 Jer. 12. 10. Is. 19 25.  Saints, his Portion, his pleasant Portion, His Inheritance. Other People are the Work of God's hands, but Israel is his Inheritance. They are the Church, the Family, of the Firstborn, the Sons and Daughters of the Living God. In all these respects (and many more which might be mentioned) it evidently appears how precious all Christ's Members are in his estimation, and this is a singular ground of Consolation unto them.  
I proceed to a second Demonstration 
De mon. 2. All true Believers have Interest in Christ's Precious Merits.  that all Believers have interest in Christ's precious Merits. Christ's Redemption and Intercession: Christ's Blood, his Agony, his Sweeting in the Garden, his Crucifixion upon the Cross, all these were for his People. Isai. 53. 5. He was wounded for our Transgressions, he was bruised for our Iniquities? The chastisement of our peace was upon him, and with his Stripes we are healed? So that hence it evidently appears, that Believers, and they alone, have interest in Christ's Merits, and enjoy the benefits flowing from them. They are his Seed, the Church, his Body, his Members, 〈◊〉 Redeemed ones, a Peculiar People. For them Christ prayed, Joh. 17. 9 For them Christ shed his Precious Blood: For them he became a Ransom and a Price of Redemption. For them he Died and Rose again: For saith the Apostle, Rom. 4. 25. Who was delivered for our Offences, and risen again for our Justification. And which is the highest Degree of Christ's meriting for us: He took our Sins upon him by imputation, as the Apostle saith, the 2 Cor. 5. 21. For he hath made him to be Sin for us who knew no Sin, that we might be made the Righteousness of God in him.  
A third Demonstration is, That Believers 
Demon. 3. Believers have the Precious Influences Christ's Spirit.  have the Precious Influences of the Spirit of Christ. All true Believers do partake of such Heavenly Influences as are from the Head shed down upon the Members. Now the Influences of the Spirit of Christ are discovered.  
1. By the Graces of the Spirit, and the resemblances whereunto the Spirit is compared.  
1. For the Graces of the Spirit or Fruits they are mentioned, Eph. 5. 9 Goodness, Righteousness and Truth. And a large enumeration is set down, Eph. 5. 22, 23. Love, Joy, Peace, Long-Suffering, Gentleness, Faith, Meekness, Temeprance: Every Grace is the Fruit of the Spirit. Now Christ as Head Communicates Grace to all his Members, and they receive according to their Measure and Proportion. There's in Christ a fullness of Wisdom to Counsel, of Mercy to Pardon, of Righteousness to Justify, of Holiness to Sanctify. And 
Pro Legis gratia quae praeteriit gratiam Evangelii accepimus hanc manentem & pro numbris & imaginibus veteris Testamenti gratia & veritas per Christum facta est. Aug. Epist. 11.  there's a derivation from the Root to the Branches, Joh. 1. 16. And of his fullness have all we received and Grace for Grace.  
2. Let's consider the Resemblances whereunto the Spirit is compared.  
There are certain Metaphors mentioned in the Scripture, whereby the Properties and Influences of the Spirit of God are more evidenced, as for instance. 
1. The Spirit is compared to a Fire.   
1. The Spirit is compared to a Fire.  
1. As Fire enlightens and gives Light to a whole Room; so the Spirit of God inlightens the understanding.  
2. Fire ascends, so where the Spirit of God is, there the affections are raised from Earth to Heaven.  
3. Fire is Consumptive, it burns Stubble, so doth the Spirit burn and consume Corruptions.  
4. Fire hath a penetrative virtue to creep into the pores of a combustible Body. So doth the Spirit penetrate the Wind and Diverticles of the Heart: The Spirit searcheth the Reins and discovers the most hidden things.  
5. Fire doth inflame and transform things into its own nature: It makes combustible matter like itself: So the Spirit of God fills the Soul with a Divine Ardour. It's called the Spirit of burning, Isa. 4. 4. where the Spirit of God comes it purgeth away the Dross of Corruptions by the Spirit of Judgement and by the Spirit of Burning.  
2. The Spirit is compared unto Water. 
2. The Spirit is compared to Water. 1. Water hath a quenching Virtue.  In Water there's a quenching and purifying Property.  
1. In Water there's a quenching Property. Water quencheth Fire, at least abates and cools the heat; so where God's Spirit comes, it sometimes quencheth the heat of inordinate Passions, and sometimes abates cools and moderates the heat of them; God's Spirit is a Spirit of Meekness. A Man's own Spirit is a boisterous Spirit, which upon any disgust is all in a Flame. But God's Spirit extinguisheth the heat of Fury and Anger. When Christ bade the raging Sea be still, there was a great Calm: so when the Spirit of God comes into the Spirit of Man it becalms all the Affections, it sets them in order and fixeth them upon the right Objects. Philosophers writ, De sedandis affectibus, and yet they are mere Strangers to that Meekness which is one of the Beatitudes, Mat. 5. 5. Blessed are the meek for they shall inherit the Earth. That is Meekness in a Theological acceptation, which moderates Anger and keeps it within just bounds, when there are causes of provocation. To know when to be angry and when to be meek is a great Point of Wisdom. To be zealous in the cause of God, and meek in a Man's own cause is well beseeming a Christian. Wherefore Luther speaking of a right placed Anger or Zeal, saith, It's the best 
Ira in suo loco est optimu●● Dei Donum. Luth.  Gift of God. But when Men are transported with Passion, like the Lunatic in the Gospel rending and tearing themselves, or like Cities without Gates or Bars, or like Waters that will keep in no Banks, or like Fire that flames higher and higher: O! what necessity is there of the cleansing Virtue of the Spirit of God, which as Water quencheth flames of Fire, so it quencheth the flaming Fury of exorbitant Passions, and brings a Man into a sedate and composed frame of Spirit.  
In Water there's a purifying and cleansing 
2▪ Water hath a cleansing Virtue.  Property. Water casts out Garbidg, and noisome Carrion. And as Water cleanseth bodily Filthiness: so the Spirit of Christ cleanseth from filthiness of Flesh and Spirit, (i. e.) both outward and inward defilements. Where the Spirit of God takes its habitation, it ringeth and washeth all clean: what's filthy and noisome it throws out: For God's Spirit will not cohabit with a Cage of unclean Birds, and noisome Lusts. We read that Elias, Christ's Forerunner, was like a Refiners fire, and like Fullars Soap. As the Refiner purgeth out 
Mal. 3. 3.  Dross, so doth the Spirit of Christ purge out Sin and Corruption: and as the Fuller's Soap scours, washeth, and cleanseth the Cloth and makes it pure and white: so doth the Spirit of Christ purify and cleanse the Soul. At Christ's transfiguration we read, Mark 3. 3. And his Raiment became shining, exceeding white as Snow: so as no Fuller on Earth can white them. From this comparison it's intimated that although other Fuller's can make Garments white and clean, yet no Fuller's Soap can make the Cloth so white and clean, as the Blood of Christ can purify and cleanse the Soul. 
3. The Spirit is resembled to Ointment.   
A third comparison of the Spirit, (whereunto it's resembled) is Ointment. The Properties of Ointment are,  
1. To supple and assuage Humours in the Body: so doth the Spirit of Christ assuage and bring down all proud swelling thoughts. High Inclinations are cast down by the Spirit of God. The hard Heart is mollified and of insensible it becomes sensible, and of seared it becomes tender and apprehensive of Sin.  
2. Ointment hath a penetrating Power to pass through the Pores, and diffuse itself through every Poor of the ill affected part: So where there is the Unction of the Spirit it openeth the Eyes, subdues the Will, raiseth the Affections, enlargeth the Heart. Hence saith the Apostle, 1 Joh. 2. 20. But ye have an Unction from the Holy One, and ye know all things, i. e. All things needful for Salvation. And this Unction is an abiding Unction, ver. 27. But the anointing, which ye have received of him, abideth in you, and ye need not that any Man teach you, that is, they need not, that any should teach them any new Opinion▪ Let them retain those Principles wherein they have been taught, and stick close unto them.  
3. Ointment hath a refreshing and comforting Virtue. Ointments as they make way for the emission of all noxious Humours, so likewise for the free passage of all Vital Spirits, which do enliven, refresh and comfort the Heart. Hence we 
Ps. 104. 15. ●sal. 4●. 7. Isa ●1. 3. Joh. 14. 25 Joh. 14. 16  read that Oil makes the Face to shine▪ And it's called the Oil of Gladness, and the Oil of Joy: So the Spirit of God is a Spirit of Consolation, called the Comforter, A Comforter that may abide with us for ever. In all our Troubles, if we can get God's Spirit for our Comforter, we shall cheerfully rejoice in Tribulation. The Question was 
Job 15. 1. ●▪  propounded to Job, Are the Consolations of God small with thee? So it may be asked, Are the Consolation of God's Spirit small with thee? No questionless; for they abound in Comfort. The Illapses, Influences, and Communications of the Spirit of God in comforting the Afflicted, binding up the , refreshing the Languishing, raising up those that are Fallen, strengthening the Weak; all these set forth abundantly the singular benefit of Divine Consolations flowing from the Spirit of God.  
A fourth Demonstration that Believers 
Demon. 4. Believers have a Precious Inheritance.  are Precious in the sight of Christ is, because that Christ assures them of a Precious Inheritance in the Kingdom of Heaven. Heaven is Christ's Purchase, and by virtue of Christ's Purchase it becomes the Saints Inheritance. The Tenure where▪ by the Saints hold is in capite, in their Head, Christ. Now for their full assurance there's a threefold Title whereby true Believers lay claim to Heaven, viz. By Promise, Donation, and Possession.  
1. By Promise; Christ hath promised 
1 Title by Promise.  Heaven unto his Children. Amongst many I shall select a few excellent Promises, one is Joh. 14. 23. In my Father's House a●e many Mansions, if it were not so I would have told you, I go to prepare a place for you, and if I go and prepare a place for you, I will come again and receive you unto myself, that where I am, there ye may be also▪ Another nother Promise is, Matth. 19 28. Verily I say unto you that ye which have followed me in the Regeneration, when the Son of Man shall sit in the Throne of his Glory, ye also shall sit upon twelve Thronis, Judging the twelve Tribes of Israel. A third Promise is, Matth. 19 29. And every one that hath forsaken Houses, or Brethren, or Sisters, or Father, or Mother, shall receive an hundred fold, and shall Inherit Everlasting Life. The meaning is not, that all these things should be made up in kind, that he should receive so many Fathers, Mothers, and Sisters, in the room of them, but the meaning is, that he shall receive Christ and Everlasting Life, which is his Purchase, and is infinitely more worth than all the World.  
A second Title which Believers have to 
2. Title by Donation  Heaven, is a Title of Donation. Eternal Life is the gift of Christ, as may appear, Joh. 10. 28. And I give unto them Eternal Life, and they shall never perish, neither shall any pluck, them out of my Hand. Further Christ's Donation is evident, John 17. 22. And the Glory which thou hast given me, I have given them: Heaven is Christ's Gift, and there is no merit, nor any thing in the Creature to procure God to bestow his great Gift, for saith our Saviour, Luk. 12. 32. Fear not little Flock, for it is your Father's good Pleasure, to give you the Kingdom. But though we cannot merit Heaven, yet we must be constant and conscientious in the performance of our Duties, we must repent, believe and be zealous to do good works; and to such as are faithful unto Death, the promise will be made good unto them. Rev. 2, 10. I will give thee a Crown of Life. It's true that Salvation is a free Gift, and Heaven is the purchase of Christ's Blood, yet our Duty is to work out our own Salvation with Fear and Trembling, Phil. 2. 12.  
A third Title to Heaven is that of Possession. 
3. Title by Possession.  Joh. 3. 36. He that Believes in the Son hath Everlasting Life. A Believer hath such an assurance as present Possession can give him. For the Word of God is his assurance: He hath a Witness, 1 John 5. 10. He that believes on the Son of God hath the Witness in himself. And he hath both Sealing and Earnest, Eph. 1. 13, 14. Ye were Sealed with that Holy Spirit of Promise, which is the Earnest of our Inheritance. The Sealing of the Spirit is Assurance, the Earnest is part of Payment, or some first fruits of the Harvest, so than to have a Title of Promise, Donation, and Possession must needs be a strong Title.  
Quest. But the Question hence will be moved whether any can be assured of their Salvation in this Life.  
Answ. To this I Answer, That some have been assured, and others may be assured.  
1. Some have been assured as Job, c. 19 v. 25. I know that my Redeemer liveth; and Paul, Gal. 2. 20. Who loved me and gave himself for me. And 2. Why others may be assured of their Salvation in this Life. For in those Beautitudes mentioned, Math. 5. If upon serious search and Examination, a Believer can conclude that he is poor in Spirit, pure in Heart, etc. Thence he may infer, that he is in a state of Blessedness.  
Likewise the Scriptures give several distinguishing Characters, whence we may evidence the assurance of Salvation.  
One is love to the Brethren, 1 Joh. 4. 14. We know that we have passed from Death to Life because we love the Brethren.  
Another Character is the loving of Christ's appearing. The Apostle speaks not only in his own name but also in the name of all Saints. Henceforth there is 
2 Tim. ●8.  laid up for me a Crown of Righteousness, which the Lord the Righteous Judge shall give me at that Day, and not to me only but unto all them that love his appearing.  
A third Character is effectual calling: If we make our calling sure, thence we may be assured of our election. 2 Pet. 1. 10. Wherefore the rather Brethren give diligence to make your calling and Election sure.  
These may suffice for the Trial of the Grounds of assurance.  
But we must know.  
1. That many Precious Servants of God may for a time want the sense of God's favour, and be at a loss for assurance. 
Ps. 10. 1. Psal. 88 5.  David complains of Gods hiding his face from him: And so did Heman complain that he was free among the Dead, like the Slain in the Grave, whom thou remember'st no more. And he likewise expostulates the case with God, why hidest thou thy face from me? God's Children are always in a safe condition, yet they are not always apprehensive of their safety. Sometimes they are under Desertions, and Withdrawing of God's Countenance. A Child of Light may walk in Darkness. Comfort 
Isa. 50. 10.  may be near him, and yet he may not discern it, as Mary could not see Christ for Tears in her Eyes.  
2. Assurance admits Degrees, sometimes it's more sometimes less. The best are not always at a stand: Upon strict Inquisition in their Hearts, they find cause of Humiliation; and walking heavily. The remembrance of an old Sin may cause a great damp and sadness upon the Heart,  
3. Assurance may be a long time before it be obtained. There will be long searching the Heart, fight against Sin, Fervent and Assiduous Prayer, a great deal of combating against the Flesh. A Holy Martyr could not get assurance till he came to the Stake, at last he told his Friend, O 
Glover. Act. Mon. Q. M. day●.  Austin he is come, he is come, he is come.  
4. Notwithstanding there may be assurance, yet sometimes Doubts and Troubles may arise in the Spirit, upon Apprehensions of Gods clouding his Countenance, and upon Apprehension of the difficulty to get rid of some secret Sin.  
Quest. But what's our Duty.  
Answ. 1. Allow thyself in no Sin, be 
Direct. 1.  it ancient, customary, beloved, or secret, away with it. The hankering after any beloved Sin, the delay of executing Justice upon it, may break thy peace, and hinder thy assurance. Wherefore give no quarter to Benhadad, nor to Agag: Make a League with no Gibeonite. Foster no Dalilah, no Herodias. Throw Jonah over Shipboard that's the way to make the Sea calm. Stone Achan, that's the way to make the Valley of Anchor a door of Hope: Brain Goliath, a Champion Sin, and than other 
Hos. 2, 14.  Sins will sooner be vanquished, as the Philistines were when Goliath was destroyed.  
2. Make it thy serious business to clear 
Direct. 2. Make it thy business to clear up thy evidences.  up thy Evidences for Heaven? Examine whether thou hast Christ form in thee, whether the new Creatute is manifested in thy understanding to know God, in thy will to obey God, in thy affections to love him, in thy Heart, and Life, whether they are enlarged to run the ways of God's Commandments, search and examine whether Sin be mortified and the Body of Sin Crucified, Whether thou art Justified by the Blood of Christ, and Sanctified by the Spirit of Christ, whether thou art Redeemed from thy vain Conversation: upon such a serious Inquisition into thy Heart assurance may be obtained.  
3. If thy Evidences be dim, and thou canst not read them; yet let not thy 
Direct. 3. Let not thy hold go.  hold go: What thou wantest in Evidence, make up in Adherence to, and recumbance and reliance on God. Thus did David under Disertions. Ps. 42. 11. Why art thou cast down O my Soul, and why art thou disquieted within me? Hope thou in God for I shall yet Praise him, who is the health of my Countenance and my God. And thus did Job behave himself amidst all his Afflictions; Job 13. 15. Though he slay me yet I will trust in him. And such as are in a dark condition, who apprehend not the light of God's Countenance, they are exhorted to trust and stay upon God. Isa. 50. 10. Who is among you that feareth the Lord, that obeys the voice of his Servant, that walketh in Darkness and have no light: Let him trust in the Name of the Lord, and stay upon his God?  
4. Be fervent and frequent in Prayer. 
Direct. 4. Be frequent and fervent in Prayer. Gen.  Rebekkah when there were struggle in her Womb, went to inquire of God. If it be so, why am I thus? So amidst the Troubles Fears and Tumults of thy Spirit exercise Prayer. If God's Countenance be clouded pray with David, Restore unto me 
Ps. 51. 22.  the Joy of thy Salvation. Thou wantest assurance and art troubled upon the suspensions and hidings of God's Countenance, thy duty is to be an earnest Solicitor unto the Throne of Grace, and pray that the Lord would lift up the light of his Countenance on thee, Ps. 4. 6. Great things are promised, Ezek. 36. viz. Sprinkling of clean Water, v. 26. A new Heart, the Spirit, 27. Security, 28. Plenty and Fruitfulness, yet God expects and requires the Prayers of his Children. Ch. 36. 37. Thus saith the Lord God, I will yet for this be enquired of by the House of Israel to do it for them. If than we would obtain assurance of God's Love, we must pray much, and join Fasting and Watching with Prayer. God's loving kindness is better than Life, 
Ps. 63. 3.  therefore we must pray for it, and labour to get assurance of God's love unto our Souls. How welcome was Samuel to Hannah being the Child of her Prayers. And oh how highly valued will assurance be to him who hath obtained it in answer to his Prayers? Wait than and pray, continue instant in Prayer. And to Prayer join Hearing, Reading, Meditating, and receiving of the Lords Supper: And when once thou hast got it, be sure thou be thankful and watchful. Take heed of the least Sin. The least crumb of Leaven must be cast out. A Servant being encouraged by more wages hath more strong Obligations on him to serve his Master with more diligence and Fidelity. Assurance and Manifestations of God's love to a Christian are Engagements to excite him to a more humble, holy, and close walking with God. The more mercy he recieves, the more he is engaged to a faithful performance of his Duty. Whatever Manifestation of love is given unto thee know that thou ought to be more thankful and fruitful in every good work. The Apostle Writing of the Blessed Vision, 1 Joh. 1. 2. For we shall see him as he is; infers our great Duty to be reduced unto Practice. v. 3. And every Man that hath this hope in him, purifies himself even as he 
Matt. 5. 8. Heb. 12. 14.  is pure. The pure in Heart are Partakers of the Blessed Vision. And without Holiness no Man shall see the Lord. Let's than follow after Holiness. If ever we hope to be happy hereafter, we must here be Holy. No Holiness no Happiness.   

SECT. II. Containing the Fruits of Justification, which are a Ground of the Believers Comfort:  
HAving proved the first Ground of the Comfort of Believers, because they are Precious in the 〈◊〉 of Christ. I come now (and with this Section I shall conclude)  
To lay down a second Ground of Believers Comforts drawn from the Fruits of Justification. And they are set down, Rom. 5. 1, 2, 3, 4. Therefore being Justified by Faith, we have Peace with God, through our Lord Jesus Christ, by whom also we have access by Faith unto this Grace wherein we stand, and rejoice in hope of the Glory of God. And not only so, but we Glory in Tribulation, also knowing that Tribulation worketh Patience, and Patience Experience, and Experience Hope.  
There are sixspecial Fruits of Justification by Faith mentioned as so many Daughters of that Mother; or as so many Precious Fruits growing on that Tree. And they are Peace, Access, Joy, Hope, Patience and Experience. These I shall enlarge particularly and so finish the Treatise.  
1. By being Justified by Faith we have 
1 Peace with God.  Peace with God. We have sweet tranquillity and security upon our Spirits. What though Men Condemn and the World Persecute us? What though troubles come as violently as Waves in a Storm, dashing upon us with more renewed fury? Yet Peace with God and security of Conscience will quiet our Spirits, and comfort us amidst discontents, and fortify us against Euroclydons and most Tempestuous Storms. When God Justifieth who can Condemn? When God speaks Peace, who can speak Trouble? It's a grand encouragement, notwithstanding Troubles come thick and threefold, that in Christ, we have Peace. He is our Peace and Peacemaker, and Reconciler. However the World Storm, yet Christ becalms the most Blasting Winds. These things (saith he) I have spoken unto you that in me ye might have Peace: But in the 
John 15. 33.  World ye shall have Tribulation, be of good cheer, I have overcome the World. We should endeavour after the things that make for Peace, and (as the Apostle Commandeth) If it be possible as much as in you 
Rom. 12. 18.  lies, live peaceable with all Men. But some are of such implacable Spirits, as will never be at Peace, and of the same malicious temper with David's Enemies, who when he was for Peace, they make themselves 
Psal. 120. 7.  ready for Battle. Yet here's a ground of of singular Comfort, that we have Peace with God, and this will make amends for all. For saith the Apostle. What shall we then say to these things? if God be for 
Rom. 8. 32.  us, who can be against us? Wherefore let's labour to get and keep Peace with God, and a good Conscience. Peace within will support and quiet us against all Troubles without, as Aaron's Rod swallowed up the Rods of the Egyptians.  
2. Another Fruit of Justification by 
2 Access unto God.  Faith, is Access unto God. Sin sets Bars against us, and hinders our Access unto the Throne of Grace: But Christ breaks the 
Rom. 5. 2.  Barrs and gives us Admission. We are led by the hand of Christ unto the Father. The Original Word imports as much 
Rom. 5. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  This Manuduction or leading of us by Christ unto the Father is a great Privilege Hereby we are admitted into the presence of the great King. None might presume to come into the Court of Ahasuerus, unless the King held out to him the golden Sceptre. Behold Christ hath purchased this Privilege of the King of Kings to hold forth his golden Sceptre, and admit Believers into his presence. Hence a Beleiver enjoys a sacred Communion with the Father, Son, and Holy Ghost, and hath freedom to make his request known in Prayer and Supplication. What then remains but that we should make use of our Privilege, and reduce the Apostle's Precepts in continual Practice, Heb. 4. 16. Let us therefore come boldly unto the Throne of Grace, that we may obtain Mercy, and find Grace to help in time of need.  
A third Fruit of Justification by Faith is 
3. Joy.  Joy, and this is Joy in the Lord, or a spiritual Joy in believing. The sense of God's Love: The apprehension of his reconciled Countenance: The Believers Interest cleared up that he hath a new Name, a white Stone, and the hidden Mannah rejoiceth his Heart more than the Fruition of all the Honours, Pleasures and Profits which the Universe can afford. When God speaks to the Soul, and saith, Thy sins are pardoned, this is the most joyful and welcome day that ever a Believer saw▪ The good Hearers received the word with Joy, and brought forth Fruit with Patience. Amidst great straits and exigencies the Church discovers an heroical Resolution, Yet will I rejoice in the Lord, I 
Hab. 3. 1●.  will Joy in the God of my Salvation. Amidst multiplicity of rolling troublesome Thoughts, the Psalmist takes ground of encouragement, Psal. 94. 19 In the multitude of my Thoughts within me, thy Comforts delight my Soul. A Believer's Joy acts extraordinarily; that which extinguisheth the Joy of a Carnal Man, is Fewe● to enkindle the Joy of a Godly Man: ●or (saith the Apostle) And not only so, but we 
Rom. 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jam. 5. 2.  glory in Tribulation also. A Believer accounts it all Joy, when he falls into divers Temptations: He kisseth the Rod that beats him, and with a Martyr bids welcome to the Cross of Christ, and with the Apostles, rejoice that they were counted worthy to suffer shame for the Name of Christ▪ 
Acts 5. 41.  O! what Joy doth Faith bring to Believers in all their Sufferings! so that scoffs and reproaches they account their Honour, whips and tort ures scars of Martyrdoms Though a Believer be tossed up and down with boisterous Waves and Tempests, he can see Christ by the Eye of Faith: Though his Body be tormented upon the Rack, yet he can see Christ his Comforter; Though his Name be trampled on upon Earth, yet he rejoiceth that his Name is written in Heaven.  
A fourth Fruit of Justification by Faith 
4. Hope.  is Hope: and this is the Anchor of the Soul. Were it not for Hope, the Heart would break, in the days of Jacob's Troubles. But days of Jacob's Troubles are▪ days of Jacob's Hope. When Ezra and the People were full of grief and perplexities, because the Holy Seed had mingled themselves with Heathens, and were unequally yoked with strange Wives, but notwithstanding Hope was left, quasi tabula post naufragium, Ezra. 10. 2. Yet now there's Hope in Israel concerning this thing. 
Rom: 8. 24.  By Hope (saith the Apostle) we are saved. When Spoilers come, a Believer is a Man of Hope. Whatever they take from him, yet they cannot take away his Hope. Amidst Clouds of Darkness his Hope is, That the Sun of Righteousness will arise with healings under his Wings. He hopes against his Reason: Though Sense fails, and Reason be nonplussed, and all humane Confidence seem to be broken, yet the hope of a Believer abides like the Bow of Janathan firm in its strength. A Believer hath hope for his Helmet. For (saith the Apostle) 
1 Thess. 5. 8.  putting on the Breast Plate of Faith and Hope, and for an Helmet the hope of Salvation. Let's then make God our hope, as the Prophet Jeremy did. Jer. 17. 17. Thou art my hope in the Day of evil. Let's apply Jeremies Resolution, with Jeremies Affection. Lam. 3. 24. The Lord is the Portion of my Soul, therefore will I hope.  
A Fifth Fruit of Justification by Faith 
5 Patience  is Patience. In your Patience (saith Christ) Possess ye your Souls. There's an absolute 
Luk. 21. 19  necessity of the Grace of Patience, for saith the Apostle, ye have need of Patience, 
Heb. 10. 36.  that after ye have done the Will of God, ye might receive the promise. Were it not for Afflictions there would be no Trial of Patience: But Afflictions and Sufferings try a Believers Patience. When Enemies make long Furrows on the back of the Righteous, when the Vision is dark, and the Chariot Wheels of deliverance drive heavily, when expectations (though highly raised) are disappointed: In a Word, when Troubles, Losses and Persecutions come, and fear upon ●ar, and one danger upon the Neck of another, as one Wave of the Sea follows another, then, O! then, what necessity is there of the exercise of the Grace of Patience, Submission and Resignation of our Wills in all things unto the Will of God: A waiting Patient frame of Spirit is prepared to undergo Hardships and Sufferings, with Courage and Alacrity. If then Faith and Hope begin to flag, let Patience interpose. A Believer makes not haste. He dares not prescribe to God, nor limit the Holy one of Israel. When God hides himself, our Duty is to continue waiting. Isa. 8. 17. And I will wait upon the Lord that hideth his Face from the House of Jacob, and I will look for him. There's the exercise of Faith and Patience. Let us then imitate those, who through Faith and Patience have Inherited the Promises. Let Faith and Patience hold out, and whatever Pressures are upon us, they will either be removed or else be made more easy for us to bear them?  
The best and last Fruit is Experience. If 
6. Experience.  Christians Treasured up their Experiences, and brought them forth upon variety of emergencies they might live more comfortable Lives than they do. Faith makes much 〈◊〉 of Experience, and puts a Christian upon a serious review of Gracious Passages of Providence, and thence draws Groans of Consolation. As for Instance (saith a Believer) I have been bewildered with Troubles on every side, and then God delivered me. I have been at the brink of the Grave, and then God delivered me. I have known a pinching season, and a great scarcity, than God kept me alive even in a time of Famine, and made Provision for me. I have been delivered from Satan's Temptations, and from my own Corruption▪ I have been delivered from Enemies within me, and Enemies without me. I have escaped Fire when others have been a Taberah. I have escaped Pestilence when Thousands fell besides me, and ten Thousands at my Right Hand: I have escaped the Sword when many have been numbered to the Sword: Thus then let me infer, O! how thankful ought I to be to God for all his Mercies, and O! what cause have I to trust and depend on him, and conlcude that the same God Omnipotent Reigneth, as Good, as Gracious, as Merciful, as ready to help as ever, and therefore the experience of former Mercies should engage me to depend on God for the Future. When David was to encounter with Goliath, he assumed a strong ground of Encouragement from his own Experience. 1 Sam. 17. 36. Thy Servant slew both the Lion and the Bear, and this Uncircumcised Philistine shall be as one of them, seeing he hath defied the Armies of the Living God. Let's Write down our Experiences of Gods dealing with us, and let's comfort ourselves with this consideration, that God is in Heaven still. There's no deficiency in the All sufficient God: His Hand is not shorned that it cannot help, his Ear is not heavy that it cannot hear. Put then all these Fruits of Justification togegether, and labour to be abounding and Fruitful in them. Now for a close of all, I hearty desire that the Promise may abide on all our Hearts, and our profiting may appear, that so I may comfort others with those Comforts wherewith I myself have been comforted. I know (and I acknowledge) that there are many Practical Treatises in Print (and I wish there were more) And I acknowledge that of Solomon, to be an undoubted truth. Eccles. 12. 12. Of making many Books there is no end. Yet if I can by this Treatise, or what I have formerly Written, be Instrumental for the Spiritual good of any one Christian, I shall account it a great encouragement to add greater Labours and further Pains, hoping that something may leave a deep impression on the Hearts of Readers, that their Souls may thrive thereby. The design I endeavour and desire to drive at in Writing is this, that myself and others may be made better; my Conclusion therefore of all shall be in the Words of that most excellent Father St. Bernard,  
Therefore are all Books Written, that one Book of the Conscience may be amended.    
FAXIT DEUS.  
FINIS.