only begotten Son that whosoever believeth in him should not perish but have ever lasting life SUCH was the unexpressible goodness of God Heb. 1.1 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having in many parcels and in divers manners as the Apostle phraseth it revealed to men the things to come sometimes by Visions and Dreams as he frequently appeared unto Abraham and Jacob sometimes by the coming of his Spirit upon the Prophets 2 Pet. 1.21 for St. Peter informs us how holy men of God spake as they were taught being moved by the Spirit of the Holy-Ghost such were Isaiah Jeremiah and others sometimes by dispatching unto us those immaterial Embassadors of his the Holy and Blessed Angels on their Embassies of love to mankind that he might reconcile them unto himself and at last bring them to Glory But in this latter Age of the World he hath spoken unto us by his Son he hath vouchsafed a mercy of such a quality and noble extent it cannot but incite the most dull and fordid spirit to a pious commemoration of the Nativity of this Mediator betwixt God and Man especially if we reflect on our own unworthiness the nobility of the Person or on this as the only means for lapsed Mans recovery to his Primitive nay to a better state of happiness then that which our First Parents enjoyed Upon which account our Holy Mother the Church hath appointed this day for that solemn purpose that all devout Christians should meet together to celebrate the Birth of our Redeemer and to return our praises and thanksgivings to God for his unspeakable love to Mankind in sending his Eternal Son to assume our nature and to teach and give examples of holy life and at last to die for them rise again and ascend to Heaven All on this one design that every person in the World that shall receive and obey him shall be rescued from eternal death and then made partaker of everlasting life For this gift of his only begotten Son is a mercy of such a weight that we cannot sufficiently admire and esteem it We with the Husband-men in the Parable did evilly entreat the other Messengers he before sent unto us He now therefore sends us his Son saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they will reverence my Son Amongst the constellation of all the Glorious Attributes of God none shine with a more Orient Lustre than that of his Mercy This is his Benjamin in which he takes the greatest pleasures and most refined delight Insomuch that he would not manifest himself unto us in the Thunder-claps and Lightning-flashes of Mount Sinai but in the Mount of Olives a Mount of peace and sweetness for he so loved the World that he gave his only begotten Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that every one believing on him and receiving him should not perish but have everlasting life In which words I consider First The impulsive or efficient cause of Mans Redemption the love of God God so loved Secondly the persons to whom he express'd this love the World God so loved the World Thirdly The Instrument or Person by whom this Reconciliation was wrought the only Begotten Son Lastly The end or design of this Gift that whosoever believeth in him should not perish but have life everlasting We begin with the First The word God is variously taken in Holy-Writ Exod. 22.28 sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abusively when it is attributed to Angels or Men. to express the grandeur and dignity of their office and place thus it is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou shalt not revile the Gods So again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is a Judge amongct the Gods Ps 82.1 v. 6. ib. and so again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have said ye are Gods Sometimes the word is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 falsly when they are erroneously stiled by this name and reputed as God as the Heathen Idols who were the Workmanship of men and thus it is used by Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turn ye not unto Idols Levit. 19.4 nor make to your selves Molten Gods and so likewise by holy David Psalm 96 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For all the Gods of the Heathens are Idols but it is the Lord who made the Heavens But the word God is taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a true and right sense when it is either used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the whole Sacred Trinity as that of St. John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 4.24 God is a Spirit and so again by St. Paul Rom. 8.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If God be for us who can be against us Where is not meant any particular single Person but the Whole Trinity or Three Persons together And so when it is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when one only of the Divine Persons are signified and St. Paul useth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I thank God through Jesus Christ our Lord and so again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 17.3 This is life eternal that they know thee the Only True God and whom thou hast sent Jesus Christ Acts 20.21 Where by the word God is not meant all the Three but only the first Person the Father So also St. Luke useth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Church of God which he hath purchased by his own bloud So again by St. John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God manifested in the Flesh in both which places is only meant the Second Person the Son So also St. Luke use it in another place only to signifie the Holy-Ghost Acts 5.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast not lied unto Men but unto God By the word God in the Text is chiefly understood the Father for though it may be applyed to all the three Persons yet because God the Father is the Fountain of action he is most properly understood by this term both in this and also in some other places of Scripture as that of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 4.4 When the Fulness of time was come God sent forth his Son made of a Woman made under the Law Rom. 8.3 and so again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God sending his own Son in the likeness of Sinful Fiesh Nay Our Saviour himself was so far from a scribing this action solely to himself that he doth not disown his mission that he received his authority from his Father to come into the World and save Sinners Thus you may may hear him declaring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am not come of my self but he that sent me is true John 7.28 whom ye know not And thus you have had the various readings of the word GOD in sacred History and the definition according to St. John is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is love and what Justice is it for all men to conclude the same For our Creation was an act of the Almightys which proceeded not from any constraint and tye
Mankind and people in the World Thus St. Mathew useth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wo unto the World because of Offences Mat. 18.7 Yes thus our Saviour himself interpreted it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the World cannot hate you but me it hateth where is meant the People or Inhabitants of the world After the same manner Satan is frequently stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Prince of the World because he rules and governs in the affections of men and enthrones himself in their hearts But indeed Expositors are various in their constructions thereof some translate it Sic Deus hominem dilexit God so loved the little World Man some hominem ad imaginem Dei factum Man made after the Image and Similitude of God others hominem lapsum et mundanum fall'n and worldly-minded-man all which Translations contribute to extoll and magnifie the wonderful Love of God For is it not worthy our admiration to see light and darkness enter a League To see the torrid and frigid Zone unite and embrace each other To see JEHOVAH and the Gods of EKRON the Ark and Dagon reconciled to see the God Israel and Baal meet together and the Prophets of the Lord and Sons of Belial kiss each other Yet all these was fall'n man compared to him who is nothing but purity it self yet still how does he court this depraved and sinful creature to a reconciliation Shall we not envy his honour and admire his love who will lay down his life for the sake of a righteous man shall we not then be rapt with wonder when we consider the Immensity of the Divine Love to laps'd man to see the eternal Son of the Most High God descend into the lower parts of the earth and in a manner embrace a Dunghil nay beyond that to expose and submit himself to the cruel stroke of the most ignominious death that he might snatch sinful man from a lamentable downfal and mount him from a miserable earth to the Regions of Immortality and Bliss Herein is love John 4.10 not that we loved God but that he loved us and sent his Son to be a Propitiation for our sins O thou great and All-seeing eye of Heaven what moved thee to glance so favourable a countenance on us miserable sinners what moved thee to send so kind an Embassage of peace to us vile worms to us who were unworthy thy compassion though never so earnestly implor'd to us who had deserved thy wrath more than thy smiles thy Thunder and Lightning thy indignation and anger but not the least drop of thy mercy How comes it to pass thou inexhaustible Fountain of Love thou showr'st down thy goodness upon us in so plentiful a measure 't was thy mercy O God Oh! praised be that mercy which saved us from destruction 't was thy pity and compassion not our tenderness to thy Laws which sheltred us from thy fury 't was thy love and goodness alone Oh! for ever magnified be that love which induced thee to be so bountiful unto us with all thankfulness and reverence O God we desire to join with those Sons of Glory and bright Morning Stars in singing according to our abilitie and power Glory be to God on High for his unspeakable love in giving his only begotten Son that whosoever do believe on him should not perish but have eternal life for thou sent not thy Son into the World to condemn the world but that the world through him might be saved Oh that men would therefore praise the Lord for his goodness and declare the Wonders which he doth for the Children of Men. Which is no more then Justice and our bounden duty to perform for if we consult what we are by nature what shall we conclude our selves but Children of wrath the finful Offpring of disobedient Adam made obnoxious to the worst of deaths before we were entituled to life by sinning against God without whose Reconciliation we cannot but perish For though it is true Man at his first creeping into the World was placed in the Regions of felicity and favoured as one of the Darlings of God yet was he not as quickly disobedient to the commands of his Creator how justly therefore was his Crown forfeited and he deprived of all that happiness God had conferred on him when he was banished Paradise and in the sweat of his brows to earn his bread And if he fell so did we by being in his Lovns for since the advantages of that blessing God promised him if obedient had respect to his Posterity then certainly the curse which was the consequence of his disobedience did not relate to his particular interest alone but was of universal influence and he propagated infection to the last and utmost of his Posterity From our First Parents therefore we derive a curse whose Legacy bequeathed us was sin and damnation and all Man-kind were Joynt-heirs of the same Inheritance the wrath of an incensed God Thus holy David confesseth it Ps 51.5 in sin did my Mother conceive me and in iniquity she brought me forth Now what had been the wages of this sin but eternal death what had been the fruit which they plucked from the Forbidden Tree in the disguise of an Apple but everlasting ruine had not the wonderful mercy of God found out an expedient to salve his Justice and save us For had he not dealt thus graciously with his Creatures what could we have in reason expected but to have been swept away in the Deluge of Divine indignation that he should have dipt his Arrow in the Poyson of that Serpent which gull'd and mocked us and exhaust were it possible his whole Magazine of Thunderbolts that he should have girded his Sword upon his Thigh and take Vengeance upon us making us to suck the Lees and dreggs of that intollerable potion reserved for the Sons of Perdition This was the fruit flourishing on the Tree of Knowledge this was that miserable plight and woful condition into which we had brought our selves we had deserved the worst of Gods fury by breaking our bands and Covenant with him Stand still therefore all ye that forget God and admire his goodness and tell me if there be any God like unto our God or any Father like unto our heavenly Father who forbore to enter into the Armory of his wrath or to affright us with the furrows of a contracted brow for notwithstanding we were born Heirs Apparent to calamity without end yet loe he sent his only begotten Son to cut off the entail We have sinned O Lord and dealt wickedly but this Lamb of thine what hath he done that he should be thus battered and bruised wounded and bloudy to save us from the Stripes we had justly deserved how great was thy love to us to send him who was in Heaven with thee to us on earth in the likeness of sinful flesh Oh! what charming love was this how pretious are the thoughts of it to us Grant then O
Merciful Father that the perfect Image of this thy Son may be so formed in our hearts that we may live the life of Christ serving him in righteousness and holiness all the days of our Pilgrimage here that we may not defeat the ends of his death but strive to compleat the joy of our Lord. To which end we see God spared not his Son but a Manger is his Cradle behold the Bread of life appointed for the Provision and nourishment of our souls he came to fetch home the lost Sheep and to cure and heal the infirm and weak He came not to call the Righteous but Sinners to Repentance And what shall we rob our selves of our share in this so glorious an enterprise shall we ruinate the purposes of Christ in delivering us out of that misery wherein we were so unhappily plunged For had not the Father sent him on that errand how had we been broken in peices like a Potters Vessel Whips Scourges and Scorpions had been our portion had not a Rod sprung from the Root of Jesse to save Sinners from the lash Let us then return our thanks to this Redeemer of Israel and say O blessed Jesu who about this time was born of a pure Virgin we return thee our praises and thanksgivings for that thou would be pleased to subject thy self to the miseries of flesh that flesh might be capacitated for the joy of eternal bliss It was our gluttony O Bread of Life which caused thee to hunger our intemperance O fountain of living water which caused thee to cry out I am athirst thou wert made as we are that we might be made as thou art with all the powers and faculties of our souls and bodies we return thee all honour and praise singing with the heavenly quire All glory power and dominion be ascribed to the Lamb and him that sitteth on the Throne for ever and ever Amen And so I descend in the Second place to consider their quantity whom God so loved that he gave his only begotten Son for them God so loved the World He did not give his Son for some choice and select persons only the glorious Son of Righteousness did not dart his radiant beams on the Land of Goshen only but he arose with healing in his wings over the superficies of the whole earth that all mankind might receive benefit by his influence For by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the text is meant all the world both Jew and Gentile and so St. Paul useth it saying that God was in Christ reconciling the World unto himself 2 Cor. 5.18 now what is signified by reconciling the Word is interpreted by St. Paul Rom. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole Creation or all the Gentile World in opposition to the Jewish Enclosure not all the creatures absolutely but all men of all sorts particularly those Gentile Idolators mentioned by the same Apostle whom he stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you who were alienated and strangers to God hath he reconciled to himself Colos 1.21 for he sent him into the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save all men that were lost to ave all men that were lost to heal the smarting sores not of some few polluted souls only but of all descended from the loyns of Adam For by Adams offence God had concluded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things all his posterity under the guilt of sin Ephes 1.10 and therefore to satisfie his Justice and to manifest his Mercy he hath given us his Son that in the dispensation of the fulness of time he might gather into one all things both which are in Heaven and Earth where is intimated no more then the people who dwell under the Canopy of Heaven For though the mercy of God and the Merits of our Saviour hath so confirmed and established the Angels in their Stations of glory that it is impossible for them to fall and slide away yet this cannot be said to be by Redemption but by Christs gratious uniting them to God so that I conceive the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot refer to them but only to men because Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did not come to take hold of reduce or reconcile the Angels but only mankind for the Angels in Heaven never fell and therefore what need had they of a Reconciliation so that the Apostle only endeavours to explain to us that Christ is the universal Redeemer of Man-kind of the Gentiles as well asof the Jews which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an act of free undeserved mercy imputable to nothing but Gods meer grace For by our Original depravation we became prone to do evil and are not able to think a good thought insomuch the most righteous of the Sons of men had need of a Saviour to make an Attonement and Expiation for them For the Royal Prophet informs us God looked down from Heaven Ps 14. and none did good no not one Shall the disease then he epidemical and common to all and shall not the cure be the same shall Eves transgression be capable of ruining and destroying all and what hath not Christs all-healing bloud virtue enough to save all Is God a respecter of persons or if we do well shall we not be accepted is not he willing that all should come to salvation why do the Church stile Adams sin an happy sin if our Redemption and the Merits of Christs Sacred Passion was not extended to all even the greatest criminal and highest offendor if he seek the Lord while he may be found and call upon him whilst he is near For as by the offence of one Rom. 5.18 death came upon all men unto condemnation even so by the righteousness of one the free gift came upon all men unto justification of life whence it is clear the remedy brought to us by Christ reached as far as the disease How doth St. John entitle him a Sun which giveth light to every one that cometh into the World John 1.9 There is none overshadowed with so dismal a Cloud of sins who may not if they will take in the rays of his mercy the blackest soul may find the bloud of Christ ready to cleanse her stains and exchange them for a pure die of innocencie if she can with a sincere heart and tongue cry out Have Mercy upon me O God For by the bloud of Christ is conveyed to all men a capacity of Salvation but if they neglect so great Salvation and afterwards come to perish it is through their own default in misusing his gracious endearments and proving refractory to his commands For this is a faithful saying 1 Tim. 1.1 and worthy of all acceptation that Christ Jesus came into the World to save sinners Sinners indefinitely without the exclusion of any And so again He tasted death for every man Heb. 1.9 and is risen again for their Justification that is as verily as all men have sinned by
the never-dying Worm to feed upon How well therefore is it stiled a Mistery that a God most perfect in himself who stood in no need or want should love so forlorn a Creature by reason of his sin at such vast and great distances from him who could do him small service and stand him in little stead Yet still this immense Being hath out of his Infinite Bounty given us the dear production of himself coeternal consubstantial and equal to the Father in respect of his God-head though inferiour to the Father as touching his Man-hood God and Man a Problem whose solution puzzleth all the Reason humanity possesseth a Riddle which cannot be unfolded but by Faith Did we not behold it through that Perspective but employ our reason to consider it we should as soon conclude to the Suns Union with a Clod or a Thoughts Corporeity as to believe immortality incarnate spirituality turn'd body and the infinite Ocean of goodness in so small a Vessel The composure of the World and the variety of Creatures was the effect of an Almighty Power that Man should be made after the Image of God wonderful enough but that God should be made like Man is much more admirable 'T was a greater demonstration of his Omnipotency that God should be made a like Creature than his formation of all Creatures Immortality put on Mortality and Incorruption dressed in the garments of Corruption We read that the Ark of the Covenant was overlaid with Gold whilst Shittim wood was in the midst which was to Typifie Christs Humanity decked and adorned with his God-head A Mystery so fruitful in Miracles that natural Reason cannot comprehend them Nature was stopt as to the result of an humane subsistence in whose place was intimately applyed the Personality of the Divine Word and this infinite subsistence was adorned with graces virtues and privileges superiment Dost thou wonder to see the Sea divided and stand upon an heap come here then and admire this boundless Ocean contained in the narrow Vessel of a Virgins Body Dost thou wonder to see the Bush in the midst of hungry Fire and not consumed behold a Virgin the Mother of a Son and yet her Virginity spotless and undefiled Dost thou wonder to see a Moses preserved in a Cradle of Bull-rushes behold the King of Heaven in a Manger Was it strange to see the Sun go back on the Dial of Ahaz how marvellous then is it to see the true Sun Light of very Light under a small cloud and the most glorious Candle of Heaven put under a Bushel Dost thou wonder the Bread of Life became Flesh look into the Sacrament of his Supper and see how he can turn his Body and Bloud into Bread and Wine to nourish the Souls of Men Dost thou wonder at the Wisdom of Solomon lo a greater than Solomon is here How did the Wisdom of God become foolishness for us and the Word it self speechless And He who is our God is He not also our Brother Rouze up thy self then O my dull and sordid soul mount up thy self even to the Heavens above slighting the things of the World as dross and dung if compar'd with the honourable Title of being the Son of God Many an express had been sent unto us from the Court of Heaven by those winged Embassadours the Angels But Oh infinite mercy He now sends his Legat à latere his Son from his bosom expecting he would be more honourably treated by us But alas how did we entertain him 'T is true he had his brows encircled with a Crown but it was of Thorns 'T is true he was a King but annointed with his own bloud or as the Evangelical Prophet stiles him a King of sorrows 'T is true he had a Purple Robe but it was of derision 'T is true he had a Bed-chamber but it was a Stable 't is true he had a Cradle but it was a Manger to compleat the saying which was written The Oxe lodged with his owner and the Ass and the Master were content with the same Crib Was he an Isaac a Son of Laughter or rather vir dolorum a man of griefs Was he clothed in his dress of Majesty or did he disguise himself in Purples and Furrs that he might enjoy ease and govern all the Nations of the Earth or rather was he not clothed with shame and dishonour Did not Heav'n nay the God of Heav'n descend to Earth that Earth might ascend to Heaven Thy Fore-head was furrowed with Thorns O blessed Jesu yet thou wouldst not frown We did chain those Arms which thou didst stretch forth to embrace thy Enemies and those who continually provoke thee to wrath thy Bowels of tender compassion yearned towards them who were ready to rake into thine with their bloudy hands Oh! most compassionate Son of the most merciful Father What shall we render unto thee for all thy mercies How shall we pay our acknowledgements whom shall we love to whom shall we resign our Wills and ways but unto thee and the Father of mercies who hath not thought the gift of his Son too great to confer upon us Oh blessed Incarnation oh happy day never will we forget thee but entirely devote our selves to his service and worship who hath this day called us to be his Son by adoption settle our affections and confirm us in this our resolution that by the influence of thy Holy Spirit we may obtain the end and purpose of thy Incarnation everlasting Which is the last to be considered And the words are easie to be understood for by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant whosoever shall receive and obey the doctrine of his Gospel and frame his life according to the rules thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not perish but be rescued from eternal death and made partaker of eternal life but on the contrary if we disown him and reject his rules we shall receive no benefits by the merits of his death and Passion for though Heaven should become a desart yet he will not people it with persons refractory and disobedient but the sentence of the first Curse shall not be repealed but still hold valid and of force for if they will work their own destruction by refusing to lay hold on Christ this inconveniency happens unto them not from the inefficacy of Christs satisfaction or a defect of his commiseration 2 Pet. 2.1 and goodness towards his Creatures but from their own default because as the Apostle speaks they deny him by whom they were bought He purchased the souls of the whole World but if they will not accept of such a Ransom by believing on him and regulating their wills by his will they may be damned though he was offered up a Sacrifice for them thus the Apostle tells us 1 Cor. 8.11 thy Brother perish for whom Christ died For he died for all yet those only receive the priviledges thereof who believe on him by their obedience to his word For though
Dilemma of Christ and you 'll see there are no thoughts this Cup should pass from us He that will save his life Mat. 16.25 shall loose it and he that will loose it shall save it Accept of what part you please there is a life to be lost an Hell either here or hereafter But who is more stupid to the extreamest misery than he who will ruinate his grounds for Heaven to gain a little clay on earth and who is more wise and fortunate then he who will lose his life for him because when Christ shall appear attended with Myriads of Angels the vast Retinue of Coelestial Courtiers he will confer rewards according to the deeds 'T is reported that a Famous Captain should say to a Souldier dying with him Hadst thou done nothing worthy repute but remained obscure all thy life time yet here is honour enough that to day thou dyest with thy Master What honour and glory then is conferred upon thee poor dust and ashes when God picks thee out as the most couragious of his Souldiers to fight in his defence If he hath reserved pleasures unspeakable for them who barely love him what Lawrels and Crowns are prepared for them who love him unto death Where is thy courage therefore O Christian where is thy spirit when thou repinest at whatever God lays on thee of this sad nature dost thou do well to be angry Ransack and search into the bottom of thy soul and see what it is which troubles thy repose 'T is to wean thee from the love of the World 't is to make thee reform and lead a new course of life 't is to try thy patience and love to him to see if it be so entire that nothing can draw thy affections from him 'T is out of pure tenderness and kindness to thy soul that God sends thee afflictions in thy body crosses in thy state yes every sad accident is applyed by that wise Physician of Heaven to eat out the proud Flesh of our corrupt nature for he doth not afflict willingly and grieve the Children of men He is as it were grieved himself that he is constrained and driven to make use of this medicine to heal us of our more deadly wounds and putrified sores Is it not an argument of my insensibility to complain of him who nips and pincheth me to raise and awaken me out of a deep Lethargy and is it not to awaken us out of the Lethargy of Sin that God pincheth us with hardness And what a great influence would it have upon our lives How would it blunt and dull the edge of evils what a mighty salve and cure to a mind discomposed by sorrow seriously to consider Heaven is not only concerned therein but they proceed even from the hand of that God who in the midst of Judgment thinks of mercy and like a mild and compassionate Father pitieth his child when he is correcting him For if thou knowest this and remain impatient go to the Beasts consult Tygers and Lions who will be beaten of their Masters and not repine He who extended my Arteries and Veins he who said unto me live when I was but in the Embryo still in my bloud 'T is he who made me that strikes me he who moderates the World that thinks it convenient to afflict me And what Shall I fight against my God and contend with my Maker shall I dare to struggle with him who can look me into nothing yet this and much more do I when I remain impatient under the heat and Toyl of the day of sorrows To prevent which we must stedfastly resolve to strengthen our courage in bearing our afflictions First With an unruffled and quiet mind we must not in the least murmure though we pass through the Solitary Wilderness in the saddest and most deserted condition if it will conduct and lead us to the Land of Canaan we must not be weary of our burthen but strive to support it with the most serene temper of spirit least otherwise we should dare to charge God foolishly But then again in the second place we must also express our thankfulness to God that he hath thought us worthy to suffer for the name of Christ extolling and praising him that he hath made us miserable For as the General places the stoutest men opposite to the hottest services and sharpest encounters not that he ows them a spite or bear them a grudge but to manifest the confidence he reposes in their Man-hood and to lead them to triumph Yes and this is the method of our heavenly Father to pick out the best spirited of his Servants and the chiefest of his Darlings that he may crown them with the most noble triumphs and to conduct them to the greatest honours Let others therefore shrink at the sharp combats of the World let them cowardly faint under the strong opposition of their adversaries but as for me saith the undaunted Christian the more enemies I encounter the greater will be my Crown the harder the labour the more noble my reward when my enemies encrease I 'll call new bloud into my veins let them overpower me with their multitudes I will overcome them by my courage let them come about me like Bees and encompass me in on every side yet in the name of my God I will destroy them Blessed by my God that I am the man appointed to fight the Lords battels that he hath begirt me with perils and encircled me with afflictions I have vowed and am stedfastly purposed to behave my self so couragiously that humanely be it spoken it shall not repent him of his choice Blessed be my God that I am ranked amidst the first of Christian Souldiers that he looks upon me poor and sinful wretch that I am capable of such glorious atchievements Iet others then swell with fatness but O my God let me be chastened every morning let others come in no misfortune but oh scourge me and and lash me in this World that I may not be tormented in that which is to come let me eat my Garlick and Onyons in this Aegypt that I may feed on the Grapes and Pomegranats in the Land of Promise let me here feed upon husks that I may be refreshed with the satted Calf at the Supper of the Lamb. Amen And thus you have seen the Righteous in trouble like the Israelites in exile but now the Lord like Moses comes to deliver them hitherto God seemed to sleep as Christ in the Storm but now he rebukes the Tempest and the obedient waves bow themselves into a Calm for though great are the troubles of the Righteous yet the Lord will deliver him out of all Consult but the Old Trrnslation and you will find the words in the present tense Eripit eum ex omnibus illis Which Phrase is frequent and obvious among the Promises in Holy Writ to intimate unto us the speed and certainty of the things promised God will not leave his Children in