the sweetnesse of his spirit joynes us with you he saith not you with us but as if they were as firmly set in Christ as himself he saith us with you he puts them together with himself for indeed all of us one with another weak Christians and strong Christians fetch all that we have from one Fountain draw all from one Spring are led all by one Spirit You have here also the Character of a sound Christian he loves and values all Christians A carnal man may value excellent Christians that have excellent parts of whom he hopes for kindnesse in some peculiar regard but he loves not all the Saints Love to all Christians as they be Christians because they have some anointing of the Spirit some earnest somewhat they have to be valued is a note of a good and sound Christian Another reason why he joynes us with you is to shew that the working of the Spirit it is not in the members severed from the body but as they are in the body The Spirit works in us but in us with you and in you with us that is as all the spirits come from the head and heart to the severall members of the body so they must be united they must be in the body before they can have the benefit of the spirits there must be an union with Christ the head and with the rest of the members before we can have the Spirit to strengthen us and anoint us those that rend themselves from the body cannot hope for stablishing from the head This should be a bond to ty us to the communion of Saints we have all that we have in the body we all grow in the body we are all stones in one building whereof Christ is the foundation therefore as stones in an Arch strengthen one another so should we Let us look for grace to be given in the communion of Saints it is an ill sign when any man will be a solitary Christian and will stand alone by himself As we are knit to Christ by faith so we must be knit to the communion of Saints by love That which we have of the Spirit is had in the communion of Saints It is worth ohserving the better to cherish Christian lovingnesse Thus you see the parts of this sentence in which we have the grace it self here spoken of Stablishing In whom we are stablished In Christ. By whom by God And who those are that are stablished Us with you To make now some Application of all If it be God that stablisheth us let us make this Use of it Let God have the glory of our stablishing If we have it in dependance upon God by Prayer let us return all by praise and thanksgiving all comes of his meer grace let all return to his meer glory Not unto us but unto thy Name give the praise It is the song of the Church on earth and the song of the Church triumphant in heaven that all glory be to God in all the whole carriage of salvation The promises are his stablishing is his that he would make a Covenant it is his that he will perform his Covenant to us it is his that he will enable us to perform the Covenant it is by his strength all is his therefore both the Church here and the Church in heaven our song should be Great and gracious and merciful is the true God that is so gracious and righteous in all his promises Let us labour I beseech you for stablishing especially in these times Is it not a shame that we have gotten no more ground now then we had threescore yeares ago nay that we rather call principles into question The Pope hath been Antichrist and Traditions have been accounted Traditions and not equal with the Word what shall we now stagger in the foundation is here our progresse Oh beloved labour to be stablished in the present truth that you may not be a prey for every subtile man And here especially I would speak to the younger sort that they should labour for this stablishing betimes before they be engaged in the world and before other businesses possesse them over-deeply for falshood hath more correspondency and suits better with our corruption specially if it be forced from subtil wits it prevailes much with unstable dispositions those that are uncatechized and ungrounded they are soon led away and therefore with other studies we should study the truth and remember that our best calling is to be a Christian and our best honour to be able to stand for the truth we professe Labour to have fundamental graces established and then all will be stablished if the root be strengthened the tree stands fast radical graces must be strengthened First Humility The foundation of Religion is very low and humility and abasing is in all parts of Religion every grace hath a mixture of humility because our graces are from God they are dependences Now humility is an emptying grace and acknowledgeth that in my self I am nothing Spiritual poverty with humility acknowledgeth that I in my self am a dependent creature if God withhold his influence if God withdraw his grace I shall be as other men as Sampson when his hair was cut Our strength is in God altogether Let us pray that we may be humble God gives grace to the humble When I am weak saith blessed S. Paul then I am strong that is when I am humble and feel and acknowledge my weaknesse then I am strong or else a man is not strong when he is weak but when he feeles and acknowledgeth his weaknesse Therefore let us labour to grow in humility and self-denial and we shall grow in strength Then again another radical grace to be stablished is Faith Depend upon God altogether for considering our strength is out of our selves and faith being a grace that goes out of our selves and layes hold of that that is out of our selves faith is necessary to our stablishing Believe and ye shall be stablished saith the Prophet Though the Promise be sure in it self yet we must be established by faith How doth God stablish us by working a spirit of faith therefore strengthen faith strengthen all other graces all have their issue from faith And faith comes from sound knowledge knowledge therefore hath the name of faith This is eternal life to know thee strengthen and increase knowledge Historical faith is nothing but knowledge when we know the Word of God to be as it is and that is the ground of justifying faith and dependance For the more I know God in Covenant as he hath revealed himself and the more I know the promise and the more I know Christ the more I shall depend upon him and trust in him They that know thy Name will trust in thee Psal. 9. Therefore let us labour for certainty of knowledge that we may have certainty of faith What is the reason that our faith is weak because men
if we had eyes to see it So likewise his Ordinances are to gather this Church which he hath chosen from all the world to himselfe the Ordinances of the Ministrie and of the Sacraments the suffering of Ministers the doing and suffering of Christians all is for their good as we see in this place I suffer for your consolation and comfort Heaven and earth stands for them the Pillars of Heaven and earth would be taken asunder and all would come to a Chaos an end would be of all if the number of them were gathered that are the blessed people of God for whom al things are The doings and sufferings of Gods people we doe not know indeed that are Ministers who belong to God and who do not but our intent is to do good to those that are Gods and the issue proves so the rest God hath his end in it to harden them and bring them to confusion to take excuse from them but the reall good of all our pains and suffering is the Elects Let us examine what good we take by Ordinances of God and by the sufferings of the present Church and the sufferings of the former Church doe their examples animate and quicken and encourage us to the like courses It is a signe we are elected of God there is no greater signe of a good estate in grace then a gratious heart to draw good out of the examples of others and to draw good out of every thing that befals us because Gods end in election and his manner of providence is to guide all to their good Again we learn another thing likewise how God over-rules in his providence the projects of carnall men of the Devil and his instruments and Agents and Factors God over-rules all things that which in it self is ill and in the intendment of the inflicter is ill yet God turnes it to the good of others and the good of them that suffer too Satan intends no such matter as it is said Isa. 10. Nebuchadnezzar thinks no such thing Ashur the rod of my wrath he intends no such matter they intend not the consolation of Gods when they wrong the Saints of God and so exercise their patience and Grace No they intend their hurt and confusions It is no matter what they intend but God at the first created light out of darkness and in his providence doth great matters by small meanes in his providence over his Church he doth raise contraries out of contraries he turns the wicked proiects of men to contrary ends and makes all serviceable to his own end In state-policie he is accounted the wisest man that can make his enemies instrumentall to his owne purpose that can make others serve his own turne to work his own ends by others that are his opposites and he had need of a great reaching head that can doe so The great providence of Heaven doth thus God is the wisest Polititian in the world All other policie is but a beam from that Sun he can make instrumentall and serviceable to him his very enemies And this is the torment of Satan that God over shoots him in his own bow he over-reacheth him in his own policie where he thinks to doe most harme he doth most good in those afflictions whereby he thinks to quell the courage of the Church God doth exceeding good to them and enlargeth the bounds of the Church this way It is an ordinary speech The blood of the Martyrs is the seed of the Church The Word of God is the seed of the Church how then is the blood of the Martyrs and Sufferers the seed of the Church Thus the Word of God is the seed of the Church how As it is in the Bible in the book No as it is published in preaching much more as it is published in confession and much more as it is published and sealed in Martyrdome by suffering the Word of God so laid open as not onely spoken but confessed and practised in life and not onely so but sealed by induring any thing thus it is the seed and works strongly God over-rules all inferiours though they have contrary motions in their own intent to his yet he brings them about to his end As we see the Heavens have a contrary motion to the first Heaven that carries the rest the primum mobile yet they are turned about by another motion contrary to the bent of themselves they goe one way and are carryed another As we see in the wheels of the Clock one runs one way another another all make the Clock strike all serve the intent of Clock-maker so one runns one way and another another Carnall men offer disgrace and disparagement to Gods people their intent is to overthrow all to disgrace and to trample on the cause of Religion but God useth contrary wheels to make the Clock strike all turnes in the issue to his end Therefore though we say in our common speech that the Devill is the God of this world it is the Scripture phrase and it is so in regard of the wicked that are under him yet he is a God under a God there is but one Monarch of the World he is a God that hath not power over Swine further then he is suffered It is a point of wondrous comfort that though we be thus used yet there is an active providence there is one Monarch one great King that rules all It is a ground of patience and contentment in whatsoever we suffer not to look to the next instrument but look to the over-ruling cause that will turn all in the issue to our good This Joseph comforted his Brethren with you sent me and of an ill mind too but God turned it to good It was no thank to them yet it was no matter he comforted them in this that God turned their malice to his good and to their good too for he was sent as a Steward to provide for them And it is one ground why to think more moderately in regard of anger fiercenesse against wicked men it is a ground of pittying of them for alas poore soules what do they though they intend it of malice they are but instruments and shall be over-ruled to do good contrary to their meaning as St Paul saith here Whether I be afflicted it is for your consolation and salvation The worst intents and designes of the enemies of Religion was for the consolation and salvation of the Corinthians It is good to think of this before hand it is a ground of patience and not onely so but of comfort and joy which is a degree above patience God over-rules all thus Therefore we should quietly cast our selves wholly upon him willing to doe and suffer whatsoever he will have us knowing that he will direct all to the good of the Church to our comfort and his own glory Again a further use may be this to teach us to communicate our estate to others because it is for their
being out of prison he being risen again But all this must be opened to us and offered to us and applyed to us by the Ministery what Christ hath done and what he will doe it must be opend to us and offered to us to receive Christ thus graciously bringing us to God And faith must be wrought in us to joyn us to Christ and this is by the Ministery Now in the next place when the Ministery doth this it doth teach us that God is reconciled by the satisfaction of Christ and teacheth the nature and offices of Christ and the benefits we have by Christ it unfolds the unsearchable riches of Christ. The Ministerie offers Christ and God by his Spirit works Grace in the Ministerie to believe and to walk worthy of Christ. Hereupon comes glorying in the Ministery in the preaching of Christ faithfully crucified and risen and teaching us to walk worthy of Christ. So it is not that any man should glory in the Minister for himself but in that he brings us to Christ which Christ brings us to God in whom is all our glory So we see the ground of it how S. Paul was the rejoycing of the Corinthians because he brought them to Christ. The Office of the Ministers is to be wooers to make up the marriage between Christ and Christians soules now herein is the rejoycing in a good Minister when we are brought to Christ and then see the riches of our husband unfolded by the Ministery here is matter of joy especially at the day of Judgment then we shall joy indeed that ever we knew such a Minister that ever we knew such a holy man that was a means to bring us to Christ and to God Hereupon it is that the Ministers are said to be a special gift of God Ephes. 4. Christ when he ascended on high he led captivity captive gave gifts to men What gifts Some Apostles some Prophets some Pastors some Teachers to the end of the world for the building of his Church Christ when he went in triumph after his Resurrection when in his Ascension he went triumphantly to heaven as the great Emperours on the day of their Triumph they scattered money so he scattered gifts and they were not mean gifts money and such trifling things but when he went in his Triumphant Chariot to heaven he had no better gifts to leave to the world then to give such kind of gifts as these he left Ministers Apostles to found a Church he left Pastors and Teachers to the end of the world These were the gifts that Christ gave when he went in Triumph to heaven therefore well may they joy in the Ministers as a special gift of God So there is a notable place Jer. 3. 14 15. there is a Promise if they would turn to God and be a gracious people what he would do I will giveyou Pastors according to my own heart and feed you with knowledge and understanding insinuating that it is a special blessing it is a blessing above all blessings in this world indeed none comparable To live in a place where all solaces are where all worldly contentments yet to be there where the sound of the Gospel is not where the best things are not it is but a dead place What is it to be fatted to destruction what life to the life of Grace and how is the life of grace begun and strengthened but by the meanes of salvation When God gives Pastors according to his own heart to feed his people with understanding and judgment it is a great blessing and so it is matter of rejoycing and glorying For may not the soul reason thus Who am I that when thousands sit in darknesse and in the shadow of death God should send his Ambassadours to me to offer Christ Jesus with all his riches to me and by his holy Spirit effect it by such and such a Ministery working grace in me to give me the first fruits of glory the pledge of salvation the beginning of grace here when millions of other people sit in darknesse Thus a Christian rejoyceth in God first and then rejoyceth in the Minister he rejoyceth in every thing that is an occasion to bring him to heaven What is the reason God brings us to heaven by the Ministery of men and doth not send Angels or do all by his Spirit without help Amongst the rest this is one he would have one to glory in another he would tie one to another therefore it ties one man to another this relation to see the need of Gods Ordinance And that people might rejoyce one in another as the gift of God Therefore he calls man by man to knit man to man And that they may see Gods love to them in men They saw Christs love to them in S. Paul Saint Paul saw Christs love to him in them in their obedience this is the reason that God useth men to call men Therefore those that neglect the Ordinance of God let them never think of glory by Christ that glory not in the Minister that brings them to Christ. Therefore 2 Cor. 5. 19. they are excellently joyned together God was in Christ reconciling the world to himself What then what need the Ministery if God be reconciled to the world in Christ God is mercifull and Christ dyed and there is an end No he hath put to us Apostles and after us to Pastors and Teachers the Word of reconciliation and we as Ambassadours intreat you in Christs stead to be reconciled to God So there is no word of reconciliation effectual to any but we must have the efficacy of it by Ambassage it must be offered by the Ministery This Ministery contemned by the world must be the meanes to bring us to Christ we have no benefit brought to us from God unlesse it be by the Word of reconciliation Neglect the Word neglect reconciliation it self Therefore it is called The Word of the Kingdom the Word of Grace the Word of life insinuating that if we neglect the Word unfolded by Gods Ordinance in the Church we neglect Grace we neglect life we neglect Kingdome and all because we see they are joyned together I will not be long in this point in this place Onely this when God doth vouchsafe any abroad wheresoever or to any of us to partake of his Ordinance in an effectual holy manner to joy in it As Solomon saith Prov. 19. 14. Inheritance comes by parents but a good Wife is the gift of God So a good Minister or a true Christian friend is the gift of God that he bestowes on men a speciall gift because it is in order to eternall happinesse it is such a gift as Christ gave when he ascended into heaven So much for that point We are your rejoycing As also ye are ours There is an entercourse of joy we are your rejoycing and ye are ours in the day of the Lord. How were they S. Paul's
purpose not according to the flesh The rule from hence is this That A Christian man ought by all meanes to avoid the imputation of carnall policy Every Christian much more a Christian man in Authority and place a Minister or Magistrate ought by all meanes to avoid it Saint Paul here declines it Did I purpose things according to the flesh was I politick I had just occasion to speak largely of it in the former Verse concerning fleshly wisdome therefore I will speak the lesse of it now We ought by all means to decline the imputation of it and much more the conscience of it then the report of it to be holily wise and to be accounted so too The reason is It is Gods enemy and our enemy should a Christian consult and deliberate with his enemy to take his enemy to be his Judge and his friend and counsellour A man that hath his enemy to guide him to a place that hath a Pirate to guide him in a Ship how can he come to good He that is led by the flesh he consults with his enemy when he looks what is for his profit or his pleasure c. These things we should renounce as we promised in Baptisme when we gave our names to Christ. If we live and deliberate according to the flesh we shall dye saith the Apostle peremptorily It is a dangerous enemy death is the issue of all the counsell of the flesh Rom. 8. Again it is a secret enemy a domestick enemy it is in all the powers of the soul we cannot be too jealous against it It is a perpetual enemy that accompanies us continually in all our consultations in all places in prosperity in adversity it hinders us from all good it keeps us from the reformation of any thing that is ill If a Magistrate be suggested by any other or by a good motion of his own Do this reform this Oh I shall run my self into danger I shall incur censure so ill is done and is unreformed onely by consulting with the flesh and good is neglected I shall be accounted an hypocrite if I do this So there is flesh and blood to hinder in every good thing the flesh will be foysting bad ends or bad moving causes and the flesh will be ready to keep us from reforming ill from fear of danger And if we do ill and be in ill it will be ready to keep us in ill Oh it is time enough to repent c. a thousand such policies the flesh hath to keep us in ill till we be in hell it self Who would be advised and take counsel by such an enemy Therefore let us take heed we have it in us but let it live in us onely and not rule in us although it will be in us as long as we live yet let us not be ruled by it let us not admit it to counsel but suppresse it and keep it under Especially those that are Magistrates that are called to publick businesse let them not bring private respects to publick businesse but bring publick hearts to intend the good of Religion and of their Countrey before any private interest whatsoever And not consult according to the flesh If I do this I shall displease such and such that is no matter If it were not for Religion if a man have a publick mind such as the very Heathens had he would lay aside base respects in publick businesse Therefore I humbly desire such to examine deeply their intentions and purposes what they aym at whether to serve God and the Church and their Countrey or to serve themselves that if so be they may be safe they care not what befall their Countrey or Religion or whatsoever That is it that moves God to indignation to crosse their intentions for when God sees they set earth above heaven the world present before the world to come and the dirt of the world base respects before those that are greater that they invert the order of things he crosseth them in that they aime at because they crosse him in neglecting their duty Therefore as we would have things succeed well let us labour to consult not according to the flesh for our private advantage but for what may make most first for Religion and then for the publick good Again we may learn from hence That A ground of lightnesse is to purpose things according to the flesh To purpose according to carnal reason and affection it is a ground of lightnesse For mark the reason of it when a man is carried in his deliberations by carnal respects this will be for my profit this will incline such a man to me by this I shall get such a place c. when he is led by low and base respects it makes him light with God though he be never so good otherwise Because carnal respects build on outward things that are uncertain therefore all resolutions built on outward things and carnal respects are uncertain He that takes fleshly wisdome for his counsellour and adviser and intelligencer what doth he he is led with by-respects with one of the three Idols of the world some honour or pleasure or base profit now when the rule of deliberation is the flesh and the flesh carries to outward things that are variable a man is alway light and inconstant that propounds the deliberation of things according to the flesh What is the reason that a wicked man though he be not notoriously outwardly wicked but a shrewd man that is for himself that makes himself the end of all his projects what is the reason that such a man can never be a sound friend he is never a sound friend he is onely a friend so long as it makes for himself so long as he gets to his own in all things As the Jesuites use to say so it is true of every natural man they do all they do and consult in an order to spiritual things they do this and that and over-rule Kings and States and this is for the good of society and in an order of spiritual things A man that hath not grace in him above nature and above respects of nature he can never be a sound friend for when fleshly advantages come of pleasures and profits and honours when these rise one way or other there he leaves the bonds of friendship because there is a nearer bond between him and the things of this life he is led with the flesh and deliberates according to the flesh And that is the reason likewise why such a man can never be a good Christian he can never go through the variety of times why because he consults of things according to the flesh and as long as Religion stands with his aimes that he may enjoy his riches and his greatnesse and the contentments of this life with Religion so long he is content to be Religious if Religion crosse him in these he hath not learned to deny himself and
A Learned COMMENTARY OR EXPOSITION UPON The first CHAPTER of the Second Epistle of S. Paul to the CORINTHIANS BEING The Substance of many SERMONS formerly Preached at Grayes-Inne London By that Reverend and Judicious Divine RICHARD SIBBS D. D. Sometimes Master of Catherine-Hall in Cambridge and Preacher to that Honourable Society Published for the Publick Good and Benefit of the Church of CHRIST By Tho. Manton B. D. and Preacher of the Gospel at Stoake-Newington near London Vivit post funera virtus Psalm 112. 6. The Righteous shall be in everlasting remembrance 2 Pet. 1. 15. Moreover I will endeavour that you may be able after my decease to have these things alwayes in remembrance LONDON Printed by J. L. for N. B. and are to be sold by Tho. Parkhurst at his Shop over against the Great Conduit at the Lower end of Cheapside 1655. RIC SIBBS S THEOL D AVL KATHARINAE CANTAB MAG NEC NON HOSPITIO GRAI AS CONCIONIBVS Aetat Suae 58. The Portracture of the Late Reverend and Iudicious divine Richard Sibbs D D Mr. of Katharine Hall in Camb and sometimes Preacher to that honble Society of Grayes-Inn London Printed for Nich Bourne at the South entrance of the Royall Exchange 1655 To the Reader Good READER THere is no end of Books and yet we seem to need more every day there was such a darknesse brought in by the Fall as will not thoroughly be dispelled till we come to Heaven where the Sun shineth without either cloud or night for the present all should contribute their help according to the rate and measure of their abilities Some can onely hold up a Candle others a Torch but all are usefull The Presse is an excellent meanes to scatter Knowledge were it not so often abused all complain there is enough written and think that now there should be a stop indeed it were well if in this scribling age there were some restraint Uselesse Pamphlets are grown almost as great a mischief as the erroneous and prophane Yet 't is not good to shut the door upon industry and diligence there is yet room left to discover more above all that hath been said of the Wisdome of God and the riches of his grace in the Gospel yea more of the stratagems of Satan and the deceitfulnesse of mans heart meanes need to be encreased every day to weaken sin and strengthen trust and quicken us to holinesse Fundamentals are the same in all ages but the constant necessities of the Church and private Christians will continually enforce a further explication as the Arts and sleights of besieging and battering encrease so doth skill in fortification if we have no other benefit by the multitude of Books that are written we shall have this benefit an opportunity to Observe the various workings of the same Spirit about the same truths and indeed the speculation is neither Idle nor unfruitfull There is a diversity of gifts as there is of tempers and of tempers as there is of faces that in all this variety God may be the more glorified The Pen-men of Scripture that all wrote by the same Spirit and by an infallible Conduct do not write in the same stile In the Old Testament there is a plain difference between the lofty Courtly stile of Isaiah and the Priestly grave stile of Jeremiah In Amos there are some marks of his Calling in his Prophecie In the New Testament you will find John sublime and Seraphicall and Paul rational and argumentative 't is easie to track both by their peculiar phrases native elegancies and distinct manner of expression this variety and manifold grace still continueth the stones that lye in the building of Gods house are not all of a sort there are Saphires Carbuncles and Agates all which have their peculiar use and lustre some are doctrinall and good for information to clear up the truth and vindicate it from the Sophismes of wretched men othets have a great force and skill in application Some are more Evangelical their soules are melted out in sweetnesse others are sons of Thunder more rouzing and stirring gifted for a rougher strain which also hath its use in the art of winning soules to God 't was observed of the three Ministers of Geneva that none thundred more loudly than Farell none piped more sweetly than Virett none taught more learnedly and solidly than Calvin so variously doth the Lord dispense his gifts to shew the liberty of the Spirit and for the greater beauty and order of the Church for difference with proportion causeth beauty and to prevent Schisme every member having his distinct excellencie so that what is wanting in one may be supplyed by another and all have something to commend them to the Church that they may not be despised as in several Countreys they have several Commodities to maintain traffique between them all we are apt to abuse the diversity of gifts to divisions and partialities whereas God hath given them to maintain a communion in the Churches Vestment there is variety but no rent varietas sit scissur a non sit All this is the rather mentioned because of that excellent and peculiar gift which the Worthy and Reverend Authour had in unfolding and applying the great Mysteries of the Gospel in a sweet and mellifluous way and therefore was by his hearers usually termed The sweet dropper sweet and heavenly distillations usually dropping from him with such a native elegancie as is not easily to be imitated I would not set the gifts of God on quarrelling but of all Ministeries that which is most Evangelical seemeth most usefull the testimony of Jesus is the Spirit of Prophecie Rev. 19. 10. 't is spoken by the Angel to disswade the Apostle from worshipping him you that preach Jesus Christ and him crucified and risen from the dead have a like Dignity with us Angels that foretell things to come your message is the Spirit of Prophecie As if he had said This is the great and fundamental truth wherein runneth the life and the heart-blood of Religion The same Spirit is breathing in these discourses that are now put into thy hand wherein thou wilt find much of the Comforts of the Gospel of the sealing of the Spirit and the constant courses of Gods love to his people fruitfully and faithfully improved for thy edification Let it not stumble thee that the work is posthume and commeth out so long after the Authours death it were to be wished that those who excell in publick gifts would during life publish their own labours to prevent spurious obtrusions upon the world and to give them their last hand and pollishment as the Apostle Peter was carefull to write before his decease 2 Pet. 1. 12 13 14. But usually the Churches treasure is most encreased by Legacies as Elijah let fall his Mantle when he was taken up into heaven so Gods eminent servants when their persons could no longer remain in the World have left behind them some
then it though it doe not wholly expel it but the discomfort remains still in some degree it may be said well to be a comfort The reason why I speake of this mittigation is because in this life God never so wholly comforts his Children but there will be flesh left in them and that will murmure and there will be some resistance against comfort while there are remainders of sinne there will be ground of discomfort by reason of the conflict between the flesh and spirit For instance a man hath some crosse on him what saith the flesh God is mine enemy and I will take such and such courses I will not indure this this is the voyce of the flesh of the old man What saith the spirit Surely God is not mine enemy he intends my good by these things So while these fight here is the flesh against the spirit yet here is comfort because the spirit is predominant but it is not fully comfort because there is the old man in him that withstands comfort in the whole measure of comfort Therefore we must take this degree we cannot have the full comfort till we come to Heaven there all teares shall be wiped from our eyes in this world we must be content to have comfort with some griefe the maladie is not wholly purged Sometimes God removes the outward grievance more fully God helps many times altogether as in sickness to health perfectly but I speake not of that Comfort is that which is opposite to miserie and it must be stronger for there is no prevailing but by a stronger when the Agent is not above the Patient there is no prevailing there is a conflict till one have got the masterie The God of all comfort All that is of all comfortable things and of all divine reasons it must be most substantiall comfort The soule in some maladies will not be comforted by Philosophicall reasons saith the Heathen the disease is stronger then the Physick when he considers Platoe's comforts and the like so we may say of the reasons of Philosophical men Romanists and Moralists when they come to terrour of conscience when they come to inward grievances inward stings that are in a man from a mans conscience as all discomforts usually when they press hard it is with a guilty conscience what can al such reasons do to say it is the state of other men and it is in vaine to murmure and I know not what such reasons as Seneca and Plato and others have it will scarce still the conscience for a fit They are ignorant of the root alas how can they tell the remedie when they know not the ground of the maladie It must be God it must be his Word his truth the conscience must know it to be Gods truth and then it will comfort God is the God of comfort of the things and of the reasons they must be his reasons And he also is the Author of that spiritual presence he is with his children when they are in the fire he goes with them into the water as it is in Esay 45. he is with them in the valley of death they shall find God with them to comfort them so there is a kind of presence with Gods comforts and a banishing of all discomfort And this comfort is as large as the maladies as large as the ills are he is a God of comfort against every particular ill if there be diverse ills he hath diverse comforts if they be long ills he hath long comforts if there be strong ills he hath strong comforts if there be new ills he hath new comforts take the ills in what extent and degree you will God hath somewhat to set against them that is stronger then they and that is the blessed estate of Gods Children he is the God of all comfort St. Chrysostome an excellent preacher yields me one observation upon this very place It is the wisdome of a Christian to see how God describes himself there being some thing in God answerable to whatsoever is ill in the world The spirit of God in the scripture sets forth God fitting to the particular occasions speaking here of the misery and the disgraceful usage of St. Paul being taught by the spirit of God he considereth God as a Father of mercies and a God of Comfort Speaking of the vengeance on his enemies the Psalmist saith thou God of vengeance shew thy self In God there is help for every maladie Therefore the wisdom of a Christian is to single out of God what is fitting his present occasion in crosses and miseries think of him as a father of Mercies in discomforts think of him as a God of comfort in perplexities and distresse think of him as a God of wisdom and oppression of others and difficulties which we cannot wade out of think of him as a God and father almighty as a God of vengeance and so every way to think of God appliable to the present occasion And though many of us have no great affliction upon us for the present yet we should lay up store against the evill day and therefore it is good to treasure up these descriptions of God The father of mercies and God of all comfort To explaine the word a little what doth he mean by God in this place That he is the God of comfort that hath a further comfort in it in the very title that is called the God of comfort In that he is called the God of comfort it implyes two things First it shewes that he is a Creator of it that he can work it out of what he will out of nothing And then that he can raise it out of the contrary as he raised light out of darknesse in the creation and in the government of this world he raiseth his Children out of misery As he raised all out of nothing order out of confusion so in his Church he is the God of comfort he can raise comfort out of nothing out of nothing that is likely to yield comfort Put the case that there be neither medicine nor meat nor drink nor nothing to comfort us in this world as we shall have none of these things in heaven he is the God of Comfort that shall supply all our wants As he shall then be all in all so in this world when it is by the manifestation of his glorie when Moses was 40. dayes in the mountain he wanted outward comforts but he had the God of comfort with him and he supplied the want of meat and drink and all other comforts because he is the God of all comfort in him are all comforts originally and fundamentally and if there be none he can create and make them of nothing God as a God properly makes something of nothing that is to be a God for nothing but God can make somewhat of nothing Gods upon earth call men their creatures in a kind of imitation of God but that is but a
might have kept himself out of this trouble I would ask such a party had not Christ as much wisdom as thee He was the wisdom of the Father did he keep out of reproaches was he not reproached as a troublesome man as an enemie to Cesar and taxed for base things as a wine bibber c. and one that had a divell and many other waies Was not St. Paul as discreet as we are who in our understanding and conceit are ready to conceive distastfully of men that suffer any thing for the Gospel and yet notwithstanding all his wisdom kept him not from the crosse but the crosse abides me saith he every where The Divell and the crosse follow Gods Children wheresoever they go all their wisdome and holinesse cannot keep them from it because God hath decreed it and called them to it and they must be conformable to Christ. Therefore let us take heed that we do not suffer men to suffer in our conceits when they suffer in a good cause the crosse of Christ reproachful things base death c. Afflictions are therefore called the crosse because there is a kind of basenesse with them and as it is so so carnal men esteem it presently with the suffering there goes a taint and an abasing in their conceit of those men that suffer in a good cause there is a diminishing conceit goes in carnall men of that which should be their glorie our crosses abound but what ought we to judge of these crosses They are the sufferings of Christ. Why Christ suffers nothing he is in heaven in glorie how can he suffer This is to disparage his Glorious estate to make him suffer any thing I answer the sufferings of Christ they are two-fold the sufferings of Christs person that which he suffered himself which were propitiatory and satisfactory for our redemption and the sufferings of Christ in his mystical body which likewise is called Christ. For Christ in scripture is taken either for Christ himself or for the members of Christ why persecutest thou me saith he to Saul or for the whole body mysticall with the head 1 Cor. 12. so is Christ Christ head and members is called Christ. Now when he calls the sufferings of the Church the sufferings of Christ he meanes not the sufferings of Christ in his own person for he suffers nothing he is out of all the malice of persecutours they cannot reach to heaven to Christ but he means the sufferings of Christ in his mystical body these are called the sufferings of Christ. Why are these called the sufferings of Christ Partly because they are the sufferings of mystical Christ the body of Christ the Church for the Church the companie of true belevers are the fulnesse of Christ they make up the mystical body of Christ therefore when they suffer he that is the head suffers Again they are called the sufferings of Christ those that his members and Children suffer because they are for Christ they are in his quarrell they are for his truth for his cause and by his appoyntment he calls us to suffering it is for his cause in our intendment we intend to suffer for Christ to maintain his cause they are the sufferings of Christ likewise in the intent of the opposites and enemies they persecute us for some goodnesse they see in us they persecute the cause and truth of Christ in us so they are the sufferings of Christ both waies Especially they are the sufferings of Christ by way of sympathie because Christ doth impute them to himself The sufferings of Christ. It is a phrase that springs from the near union that is between Christ and his members the Church which is as near or nearer then any natural union between the head and members hereupon it comes that we are said to suffer with him to die with him to be crucified with him to ascend with him to fit in heavenly places with him to judge the world with him to do all with him by reason of this union and he is said to suffer with us to be afflicted in us to be reproached with us he was stoned in Stephen he was persecuted by Saul he was beheaded in Paul he was burned with the Martyrs he was banished with the Christians and he suffers in all his Children not that he doth so in his own person but because it pleaseth him by reason of the near communion that is between him and us to take that which is done to his members as done to himself therefore they are called the sufferings of Christ he suffers when we suffer and we suffer when he suffers The difference is all the comfort in our sufferings it comes from communion in his sufferings because he is our surety for why are we encouraged to suffer by way of sympathy and communion with him because he in love died for us and was crucified for us and abased for us and shamed for us And when is the soul encouraged to suffer afflictions for Christ when it hath a little felt the wrath of God that Christ suffered for it Oh how much am I beholding to God for Christ that endured the whole wrath of God They are the sufferings of Christ this is a wondrous comfortable point and it is a notion that doth sweeten the bitterest crosses that they are the sufferings of Christ not onely that we are conformable to Christ in them we suffer as he did but they are the sufferings of Christ he imputes them as done to him he suffers with us And another reason why they are the sufferings of Christ it is because he not onely takes it as done to himself but he is present with them he was with St. Paul in the dungeon he was with the 3. young men in the firie-furnace there were 3. put in and there was a fourth which was Christ the son of God he goes with the martyrs to the prison to the stake he is with them till he hath brought them to heaven he is present with them when they suffer Here I must before I come to make use of it distinguish between the crosses and sufferings of Christ and of ordinary sufferings as men Something in this vale of misery we suffer as creatures as being subject to mutability and change because this is a world of changes In this sublunary world there is nothing but changes thus we suffer as creatures all creatures are subject to vanity and complain and groane under it Somwhat we suffer as men it is the common condition of men this nature of ours since the fall is subject to sicknesses to crosses and pain and casualties every day brings new crosses with it this we suffer as men Now the sufferings of Christians as religious holy men those are here meant those are the sufferings of Christ. Yet notwithstanding the sufferings as men by the Spirit of God helps our conformity to Christ by them the
Good Good is diffusive saith St. Paul all that I do or suffer it is for your good to ioyn comfort and suffering together If I be comforted it is for you and if I suffer it is for you It must be by their taking notice of it and that is not all that they ought to take notice but we ought to let them take notice as much as we can Come Children and I will teach you the feare of the Lord Psal. 34. 11. Come and I will tell you what the Lord hath done for my soule The righteous shall compasse me about saith David As when a man hath some great matter to tell there will be a ring of people about him desirous to heare what he saith so saith David the righteous shall compasse me about when David had sweet matter of experience to tell what God had done for him how he had been with him in his affliction and delivered him the righteous shall compass me about I will declare it to others For Gods children make others case their owne they comfort them as they would be comforted of them againe As they ought to do so so we should take notice of their troubles and deliverances how God sanctifies them to them these things tend to edification There is the same reason to one Saint of God as to all and God is the same to all in the like case Experiments are made much of in other things in Physick and judged cases in law and such like Tried things in all professions are good so tried truths should be valued Now when a man teacheth another his experiment it is a iudged case a tried truth It is not every truth that will stay the soule in the time of a great temptation but a truth proved a tried truth Therefore it is good for Parents and Governours for friends and for all degrees of men to make it one way to spend their time fruitfully to discourse with others of the blessed experiments they have had of Gods gracious providence in the passages of their life Abraham will teach his Children I will tell it to him therefore saith God It is a meanes for God to reveale many things sweetly to us when he knows we are of a communicative spreading disposition God gaines by that meanes his glory is spread our grace is increased the good of others is multiplyed To goe on It is for your consolation and salvation Whether we be afflicted or whether we be comforted all is for your consolation and salvation I will not trouble you here with the diverse readings of copies some Greek copies want the word salvation but the most that the translations follow have both consolation and salvation some have consolation and salvation in the first but they repeat it not in the second Whether we be comforted it is for your consolation and salvation but because the more current have both therefore we will ioyn both it is for your consolation and salvation For huper in the Greek it hath a double force it signifies either to merit hupon to procure and merit salvation and so we doe not understand it or huper for your good a finall cause it includes either a meritorious deserving cause or a finall cause Whether I be afflicted it is for your consolation and salvation not by merit and desert so Christs suffering was but to help it forward in the execution of it I speak this to cut the sinews of a Popish point as I meet it which is a cousening point of their Religion which indeed is not a point of religion but a point of Romish policie a point of cousenage as most of their religion is but a trick for the belly They have devises forsooth of the Popes treasurie he being the Treasurer of the Church hath a treasurie and what must that be filled with with the merits of Saints with the superabundance For they can deserve and procure Heaven for themselves and more then obey there is an overplus of obedience the superabundance of that is laid in a treasurie and who should have the benefit of that but the Treasurer of the Church the Pope But how shall the Church come by this abundant satisfaction and merit They must buy them by pardons and they come not to have pardons for naught but by purchasing of them and hence come Popish indulgences that is nothing but a dispencing of the satisfaction and merits of the Saints which they did say they for the Church abusing such phrases as these when they had more then their own obedience they did good to others and others had benefit by it A shamefull opinion bred in the dark night of poperie when the Scriptures were hid and when people did lye in ignorance and it was meerly to advantage their own selves for indeed the Scripture saith that Gods Children did suffer for the Church but that was not for satisfaction for the Church but for the good of the Church Onely Christs death was satisfactory Christ is the onely treasurie of the Church and the satisfaction of Christ They think they merit by their sufferings when they suffer for their merits And they think they merit not onely for themselves but for others too which is a Diabolicall sarcasme The Devill mocks them that way he makes them ignorant of themselves Alas that a silly sinfull man should think to do enough for himself and more then enough enough for others The wise Virgins had but oyle enough for themselves they had none for others but these wise Virgins have more then for themselves they have for others too It is not worth the standing on to hinder better and more comfortable things The phrase runs in this sense when it is meant of Christ Christ suffered for our satisfaction for our redemption And Leo the Pope one of the the best of their Popes and in his rank a holy man in his time he saith excellent well for this sanctorum preciosamors c. The death of the Saints is prcious but the death of no Saint is a propitiation for others their death is sanctified but not propitiatorie to others Therefore singularis singulis all the Saints their death was for themselves It is an excellent speech solus Christus c. every other besides Christ their death was singular it went not out of their own persons to do others good otherwise then by an exemplary course as St. Paul speaks here but onely Christ it is in whom all dyed in whom all are crucified in whom all are raised in whom all ascend in whom all are glorified As publique Adam his death was for all he was not considerable in his death as one man but as a second Adam who by his publique obedience as the first publique person by his disobedience infected all so he by his obedience and satisfaction by his passive obedience especially when he shut up his obedience in death all dyed in him it was as much as if all had dyed as
whose company they will not be severed from now If thou see an Adulterer a Blasphemer a wicked licentious Atheisticall person and thou runnest into the same excesse of riot with him thou wilt not be drawn by any perswasions ministeriall or friendly or by thine own light which knows his course to be naught to retire from his society dost thou not think to share with him afterwaâ—…d in his judgment As you are all Tares so you shall be bound in a bundle and cast into Hell together As the wheat shall be gathered into Heaven so the tares a cursed company that will cleave together though they be damned for it as they clave together as burrs and tares here so they shall be cast into Hell together that is the end of dissolute unruly creatures that nothing will sever them from those who in their own consciences they know rheir courses to be naught Our hope of you is steadfast There is a double certainty a certainty of the truth of the thing and a certainty of the estate of the person The certainty of the truth is this Those that suffer with Christ his Church shall be glorified with Christ and his Church the certainty of the truth is more certain then Heaven and Earth Now besides the certainty of the truth or thing there is interposed a certainty of the persons that as they were interessed in the sufferings so they should be in the comforts And this is true as well as the former for Gods promises are not meer Idea's wanting truths that have no performance in the persons but if the thing be true it is true in the person to whom the truth belongs Suffering goes before Glorie therefore if we suffer we shall be glorified But this is the condition if they suffer with Christ then St. Paul takes it for certain that they shall be glorified with Christ. There is not the same certainty of the persons as of the truth it self the truth is certain by a certainty of faith but the certainty of the persons is the certainty of a charitable perswasion I am perswaded that you will suffer with me in sympathie and therefore I am perswaded in the certainty of charity that you shall of a certain have the comfort Our hope of you is steadfast St. Paul you see hath a good conceit of them that he might incourage them to sympathize and take to heart his crosses and to take good by them A good hope of others hath a double efficacy It hath one efficacy in the partie that hath the good hope of another It stirs him up to be diligent to take all courses that may be for the good of another As the speech is Hope stirs up to work it stirs up endeavour so it doth in the husband-man and in every kind of trade hope quickens endeavour A man will never sowe upon the sands he loseth his cost a man will never bestow his pains upon those that he thinks are desperate And what is it that dulls and deads endeavour I despair of ever doing such a man good when those despairing thoughts enter into the soul there is a stop of all endeavour And surely Christians are much to blame that way when they might have ground if charity were in them at least of hope of others upon some hard despairing conceits they cast off hope and so neglect all endeavour of doing good to others The Spirit of God is wittie in the hearts of his Children to observe all advantages of doing good therefore it is willing to entertain all offers of good in others if they be but willing to hear reproof if they be willing to hear comfort and to hear good discourse it will make a good construction of their errours if it may be except it be those that are maliciously obstinate it will impute it to passion or to ill company to one thing or other as far as possible it will admit of a good construction love in Gods Children will admit of it and love stirs up to hope and hope stirs up to deal with them for their good I know that charity is not sottish but yet it is willing to think the best where there is probability of good for the present or where there is a tractablenesse where there is a willingnesse to entertain communion where there is any propension we must be of our blessed Saviours disposition who will not quench the smoaking flax nor break the bruised Reed we must draw all and drive none away This is one speciall fruit and effect that hope hath in the partie that doth hope toward another Now as it is good for the Speaker to be well conceited so it is a good preparative in the Hearer it hath a winning power in the partie hoped of it is a great attractive for we willingly heare those that conceit good of us St. Paul here works upon the naturall disposition in all which is that they love to be well thought of and natural dispositions are strong It is the natural disposition for every man to love where he is well thought of and it is not sinful unless it be in vain-glory to desire to have good place in the esteem of others And there a man will labour to carrie himself answerable to the good conceit had of him There is a conflict in the worst man where he is well conceitd of he labours to maintain it except it be those that are mightily inthralled as some wretches are to blasphemie and to a cursed life that they care not but else if they be well thought of it will stirre them up to maintain it he is a dissolute man he is not a man so farre as he is careless of this he is brutish and sensless St. Paul in saying Our hope is stedfast concerning you He wins himself into their good opinion and so by that meanes he hoped to prevail with them for greater matters So hope it stirs up men to do good and it makes the other willing to receive good for it makes them willing to content them that hope well of them St. Paul was led with this heavenly wisdome and that which made him so industrious was hope of prevailing and that which made him prevaile with others was the good conceit he had of them He would gather upon every one when he saw Agrippa come on a little Agrippa believest thou the Scriptures I know thou believest Almost thou perswadest me to be a Christian saith he and so he comes in a little It is good as much as may be to have hope of others But what is his degree of hope Our hope of you Is stedfast He had a stedfast hope that if they were sufferers they should be partakers of the comfort The Observation may be this that Divine truthes are such as we may build a stedfast hope on the performance of them Divine truthes divine comforts they are of that nature that though we doe not yet injoy them
communion in duties one to another one prayes for another there is a mutuall entercourse of duty and those that truly believe the communion of Saints do truly practise the duties belonging to that blessed society that is they one pray for another I meane here on earth here we have a command here we have a promise here we have mutuall necessities I have need of them and they have need of me we have need one of another In heaven there is no such necessity yet there may be as Divines grant a generall wish for the Church because the Saints want their bodies and because they want the accomplishment of the elect Where there is want of happinesse there will be a generall desire that God would accomplish these daies of sin but for any particular necessities of ours they cannot know them Abraham hath forgotten us and Israel knows us not There is a communion of Saints and this blessed communion and society trade this way in praying for one another God commands that we should pray one for another Every Christian is a Priest and a Prophet now the Priests duty was to pray and the Prophets duty was to pray Now as the Priest carried the tribes on his brest onely to signifie that he had them in his heart and that he was a type of Christ who hath us in his heart alway in heaven to make intercession for us so in some sense every true Christian is a Priest he must carrie the Church and people of God in his heart he must have a care of others he must not onely pray for himself but for others as he himself would have interest in the Common prayer Our Father as Christ teacheth us Not that a Christan may not say My Father when we have particular ground and occasion to go to God but Chrst being to direct the Church of God he teacheth us to say Our Father there is therefore a regard to be had by every true Christian of the estate of others The reason is Gods Children sometimes cannot so well pray though they have alway a spirit of prayer that they can groane to God yet in some cases they cannot so well pray for themselves as in sicknesse Affliction is a better time to pray in then sicknesse for affliction gathers and unites the spirits together it makes a man more strong to pray to God but sicknesse distempers the powers of the soul it distempers the instruments that the soul works by it distempers the animall spirits which the understanding useth they are inflamed and distempered and confused Now the spirits that are the instruments of the soul being troubled with sicknesse sicknesse is not so fit a time for a man to pray for himself though God hear the groanes of his Spirit as David saith My sighs are not hid from thee yet notwithstanding it is good at this time to send for those that can make a more distinct prayer though it may be they be great Christians therefore saith-Saint James James 5. 13 14. Is any man afflicted let him pray is any man sick let him send for the Elders of the Church and let them pray for him not that he is not able to pray for himself but let them help by joyning together with him to God And the prayer of faith shall save the sick and the Lord shall raise him up Nay I add more for the illustration of the point it is so true that God regards the prayers of one for another that he regards the prayer of weak ones for grand ones great Christians are helped by mean ones yea Pastors are helped by the people St. Paul a man eminent in grace and place a grand Christian and for place an Apostle yet he was helped by the prayers of the weak Corinthians so that a weak Christian in grace and place may help a greater Christian then himself both in grace and in place Parents are helped by the prayers of their Children Magistrates by those that are under them the rich are helped by those that are poore the Ministers by the prayers of the people You helping by your prayers The prayers of the people prevail for the Ministers for though there be a civill difference which shall all end in Death yet notwithstanding in the Communion of Saints there is no difference A poore man may be rich in faith as St James saith and one may have as much credit in the Court of heaven as another As St. Austin saith well God hath made the rich for the poor and the poor for the rich the rich to relieve the poor and the poor to pray for the rich for herein one is accepted for another St. Paul stands much upon the vertue and efficacy of the prayers of the Corinthians for himself a great Apostle And so in Rom. 15. I beseech you for the love of Christ and for the blessed work of the Spirit strive by Prayer together with us As ever you felt Christ do good to you and as ever you felt the efficacy of the Spirit strive with God wrastle by prayer for me and so in every Epistle he begs their prayers And Ministers need the prayers of people to God as well as any other or rather more for as God conveys much good to others by them so Satan malignes them more then other men Aime not at small nor great but at the King of Israel pick out him so the Devill aimes not at small nor great but at the Guides of Gods people at the Leaders of his armie I will smite the Shepherd and the sheep shall be scattered Therefore pray for them that they may have abilities that they may have parts and gifts and that they may have a willing mind a large heart to use them that they may have successe in using them that they may have strength of the outward man that they may have protection from unreasonable men Pray for us that we may be delivered from unreasonable and absurd men 2 Thessalonians 3. Absurd men for none but absurd men will wrong those that God conveys so much good by as he doth by the Ministery it is their lot to be vexed with such men oft-times and therefore pray for us What is the reason of this that mean Christians may help great Christians by their prayers God will have it thus great Christians have not the Spirit of prayer alike at all times though it be supposed they have it yet the more help there is the more hands are put to the work the sooner it is dispatched As in the removing of a burden the more joyn together the sooner it is remoed and so in the drawing of any thing the more hands the speedier dispatch So when we would draw blessings from heaven the more prayers there be that offer violence to God the more we draw from him If it be a judgment that hangs over our heads the more there be that labour to put away the judgment
God The Church of God now abroad you see is in combustion if the Spirit of God in any measure and degree be in our breasts we will sympathize with the state of the Church We wish them wel it may be but wishes are one thing and prayer is another doest thou pray for the Church if we could pray for the Church it would be better we should do more good with our prayers at home then they shall do by fighting abroad as Moses did more good in the mount by prayer then they did in the valley by fighting undoubtedly it would be so We may fear the lesse successe the spirits of men are so flat and so dead this way The time hath been not long since that we have been stirred up more to pray upon the apprehension of some fears to pray with earnestnesse and feeling expressing some desire in wishing their welfare but now a man can hardly converse with any that have so deep an apprehension as they have had in former times Now therefore as we desire to have interest in the good of the Church so let us remember to present the estate of the Church to God And let us present the Church of God to him as his own as his Turtle as his Love You know when they would move Christ they tell him Him whom thou lovest is sick Lazarus whom thou lovest So Lord her whom thou lovest the Church whom thou gavest thy Son to redeem with his blood the Church to whom thou hast given thy Spirit to dwell in the Church wherein thou hast thy habitation amongst men the Church that onely glorifieth thee and in whom thou wilt be eternally glorified in heaven that Church is sick it is weak it is in distresse it is in hazard Let us make conscience of this dutie let us help the Church with our prayers Saint Paul saith I shall be delivered together with the help of your prayers Without doubt the Church should be delivered if we had the grace to help them with our prayers And God will so glorifie the blessed exercise of calling upon him that we I say shall do more good at home then they shall do abroad let us believe this it is Gods manner of dealing In the book of Judges in that story of the Benjamites concerning the wrong done to the Priests concubine the rest of the Tribes of Israel when they set on the Benjamites they asked counsell of God twice and went against them and were discomfited but the third time they come to God Judg. 20. 26. Then all the Children of Israel came to the house of the Lord and wept and sat there before the Lord and fasted that day till the evening They thought because they had a good cause they might without fasting and prayer and without seeking to the Lord prevail and therefore they went against them twice and were shamefully foiled to their great losse but when at the last they came and humbled themselves before God and fasted end enquired of God the cause of that ill after that they had a glorious victory Christ tells his Disciples that there were some kind of Divells that will not be cast out but by fasting and prayer so there are some kind of miseries some kind of calamities some kind of sins that will not be overcome and which God will not deliver the Church from but by fasting and prayer And so for private Christians they have some sins that are master-sins personall sins it is not a slight prayer and a wish that will mortifie them there must be fasting and prayer and humiliation and that way those divells are cast out I would we were perswaded of it that it is such a prevailing thing holy prayer to help our selves in sin and to help us in misery to help the Church of God Well since the prayers even of the meanest Christians are so prevailing let us learn to respect them for as they can pray so their prayers will prevail And take heed we grieve not the Spirit of God in any poor Saint that so they may pray for us with willingnesse and cheerfulnesse do but consider what a blessing it is to have a stock going to have our part in the common stock as there is a common stock of prayer in the Church every Christian can pray and pray prevailingly What a blessing is it to be a good Christian to have a portion in the prevailing prayers of others That when a man is dead and dull and unfit himself this may comfort him that others have the spirit of zeal and will supply his want it is a blessed thing Let us consider the excellency of this duty of prayer from the prevalency of it to whet us on to the exercise of it It is a happinesse to have a part in it it is a blessing whereby we can do good to others we can reach them that are many hundred miles off those that be at the farthest end of the world when we cannot reach them otherwaies we can reach them by prayer we cannot speak to them they are far off but we can speak to God for them and he can convey that good to them that we desire what a blessed condition is this But some man may say How shall I know that I can pray that I am in a state to help the Church of God and to prevail for it by my prayers I answer First of all thou shalt know it if thou be as willing to help otherwise if thou canst as well as by prayer St. James speaks in his time of certain men that would feed the poore people of God with good words Now good words are good cheap but they will do nothing they will buy nothing they will not cloath nor feed So Saint James tells them that that is but a dead faith So there are a company that will onely pray for the Church when they are able to do otherwaies when they have countenance and estate and riches and friends and place and many things that they might improve for the good of others and for the good of the Church Some will be ready to say I pray for the Church and I will pray I but art thou not able to do somewhat else St. Paul when he wishes them to pray for him he means not onely prayer but that duty implies to do all that they pray for to help their prayers or else it is a mocking of God If thou pray aright for the Church thou art willing to relieve them if thou pray for thy friend thou art willing to help him and succour him if thou pray for any thou art willing to countenance them That is one tryal which discovers many to be hypocrites if their prayers were worth any thing and the times stood in need of them it is likely they should not have them because they only give good words and nothing else Again he that is in a state of prayer he must be such
all the Saints in the world that say Our Father praying for him He must needs be rich that hath a world of factors that hath a stock going in every part of the world A Christien hath factors all the world over he is a member of the mysticall body and many prayers are made for him it is a great comfort And it is a great encouragement for us to pray for one another considering that God will so far honour us St. Pauls health here it was a gift by the prayers of many But thou wilt object I am a weak Christian a sinful creature what should God regard my prayers Alas my prayers will do you little good Yes they will do much not onely for thy self but for others what are prayers are they not incense kindled by the fire of the blessed Spirit of God Are they not in themselves good motions stirred up by the Spirit themselves in their nature are good though they be imperfect and stayned The Spirir that stirs them up is good the good Spirit of God We know not how to pray but the Spirit teacheth us The Mediator through whom they are offered who mingles his odour with them Revel 8. 3. He is the Angel that mingleth odours with the prayers of the Saints and makes them acceptable to God The person likewise that offers them is good what is he 〈◊〉 is he not Gods Child do not parents love tohear the voyce of their Children if therefore the person be good though weak and the prayer be good and the Spirit good and the Mediatour so good then let no man be discouraged not onely to pray for himself but to pray for others God would hear the Corinthians though they were stained with Schisme and with other weaknesses they were none of the most refined Churches that Saint Paul wrote to as we may see in the first Epistle yet saith Saint Paul my health and deliverance is a gift and a gift by the prayers of many weak and strong joyning together It is the subtilty of Satan and our own hearts joyne with him in the temptation What should I pray my conscience tells me this and that Doest thou mean to be so still then indeed as it is Psal. 66. If I regard iniquity in my heart the Lord will not heare my prayer but if thou have repented thee of thy sins and intenedst to lead a new life for the time to come God will heare thy prayers not onely for thy self but for others God will bestow gifts upon others by meanes of thy prayers To go on Thanks may be given by many persons Gods end in delivering St. Paul by prayer was that he might have many thanks for many prayers when they were heard once that thanks may be given by many on our behalfe that is because we are delivered and restored to health and strength again to serve the Church as we did before you see here how Prayse follows prayer Many prayers and then many praises these follow one another Indeed this is Gods order and we see in nature where there is a receiving there is a giving We see the earth it receives fruit it yields fruit as Christ saith of the good ground sixty-fold many-fold You see bodies that receive the Sun they reflect their beams back to the Sun again The streams as they come from the Sea so by an unwearied motion they return back again to the Sea And men do eate the fruit of their own flocks they reap the fruit of their own Orchards and Gardens In nature whatsoever receives it returns it back again The influence and light that those heavenly bodies the stars and the Planets c. have from the Sun who is the chiefe light of all they bestow it upon the inferiour bodies you see it in nature much more is it in grace what we receive from God by gift obtained by prayer he must have the praise for it many prayers many praises As soon as ever a benefit is received presently there is an obligation a natural obligation and a religious obligation upon the receipt of a benefit there must be some thought of returning something presently It teacheth us what a horrible sin ingratitude is It is the grave of all Gods blessings it receives all and never returns any thing back again As those Lepers they never came back again to thank Christ but only the tenth a poore Samaritan Men are eager to sue to God restlesse till they have that they would have but then they are barren and unfruitfull they yield nothing back again After prayer there must be praise and thanksgiving It condemneth our backwardnesse and untowardnesse in this kind like little Children they are ready to beg favours but when they come to thanksgiving they look another way as if it were irksome to them So it is with our nature when we go about this heavenly duty we give God a formall word or two Thanks be to God c. But we never work our hearts to thankfulnesse That thanks may be given By many As the prayers of many are mighty with God to prevail so likewise the praises of many are very grateful and acceptable to God Even as it is with instruments the sweetnesse of musick ariseth from many instruments and from the concord of all the strings in every instrument when every instrument hath many strings and all are in tune it makes sweet harmonie it makes sweet concord So when many give God thanks and every one hath a good heart set in tune when they are good Christians all it is wondrous acceptable musick to God it is sweet incense more acceptable to God then any sweet favour and odour can be to us That is one reason why God will have many to pray to him that he may have many praises God doth wondrously honour concord especially when it is concord in praising of him It is a comely thing for Brethren to live in unity as it is Psalme 131. If to praise God be a comely thing and if concord be a comely thing then when both meet together it must needs be wondrous beautifull and wondrous acceptable to God when many brethren meet and joyn to praise God Therefore it is said Act. 2. in the Churches new conversion they met all together as one man they were of one heart and one soul and they were given to prayer and to praising of God a blessed estate of that beginning Church they were all as one man of one heart of one spirit of one soul. As the blessed Angells and blessed spirits in heaven they all joyn together as it is in Revel 14. The blessed man heard a voice in heaven as the voyce of many waters and of great thunder and he heard the voice of harpers and they sang a new song there were many harps but one song one thanksgiving one Heart one spirit in all wondrous acceptable to God This should make us in love with
assistance this is the disposition of a modest Christian. You see in Psal. 2. how the Psalmist there insults over those that threaten to do this and that Why do the Heathen rage and the people imagine a vain thing c. against the Lord and against his anointed As if they would swallow up the Church and Christ the anointed why do they do this and that God that sits in heaven he laughes them to scorn You see the grounds of lightnesse so far forth as is needful I will name no more The way to prevent it may be in observing these grounds of constancy Especially this Stablish your thoughts with counsel for the time to come consult go not rashly and headlong about matters It is not with our common life as with those that run in a race for their swiftnesse gets all but in matters of government in Common-Wealth there the most staid get all those that weigh things and then execute upon mature deliberation that ripen things first and go not rawly and indeliberately about it this every man takes for granted but it is not thought on Then again labour to suppresse passion in any thing that comes from us speak nothing in passion for one of these things will follow If we execute it we are in danger for the things in passion and inconsiderately spoken if not we shall have the shame of being frustrate we undergo the shame of lightness that we speak that in our passion and heat that we retract after One of these inconveniencies will follow either you will do it and then it will be dangerous or you will not do it and then you will be ashamed a fit reward of rashnesse God gives us passions to be guided and ruled and not to rule us they are good servants and onely servants that should be raised up and stirred up onely when reason and judgment raiseth them and not otherwise But to go on Another cure of this rashnesse is holy dependance on God by prayer and by faith to commit our wayes to him our thoughts to him for the time to come leave all to him entertain nothing wherein we cannot expect his gracious assistance the best Christian is the most dependant Christian. That is the first thing the Apostle declines What is the second thing Or the things that I purpose do I purpose according to the flesh They thought he was a Politician as this is the lot of Gods Children sometimes if so be that God hath given them parts either of nature or breeding carnal devillish men that are led altogether by plots themselves esteem them by themselves The things that I purpose do I purpose according to the flesh He propounds this interrogatory to their conscience not idly but he knew that they had a prejudice in them by his corrivals false Apostles therefore he labours to wipe away that imputation likewise that he did not purpose and consult of things according to the flesh What is flesh here Flesh is the unregenerate part of man whereof fleshly wisdome is the chief for that guides the old man that is the eye of old Adam Carnall wisdome it is the fleshes counsellour in all things therefore especially he means that But why is it called flesh For many reasons among many this is one that the soul so far as it is sinful it is led with things that are fleshly that are outward and thereupon a man is called flesh and the soul it self is called flesh because it cleaves in its affections and desires to earthly things And because the poor understanding now which ruled all and should rule all is become an underling to the carnal will and carnal lusts Therefore it self is called flesh likewise The wisdome of the flesh is enmity with God For now it is swayed even which way carnal fancy and opinion and the flesh lead it The reason is it is betwixt God and heavenly things and betwixt earthly things And if it were in its right original as it came out of Gods hands being a Spirit it should be led by God and by Gods Spirit and Gods Truth by better things then it self as every infirm thing is guided by that which is better then it self as brute creatures are guided by men and weaker persons by Magistrates that are or should be better but now since the fall without Grace renew a man the understanding part of mans soul instead of lighting its candle from heaven it often lights it from hell and is ruled by Satan himself and takes advice even from things meaner then it self and plots and projects altogether for things worse then it self It was not given for that end God knows that give it this soul of ours to proul for earthly things for the ease and honour and profits and pleasures of the world That excellent Jewel that all the world is not worth it was not given for that end no it was given to attain a higher end then this world to attain communion with God but now since the fall it is thus with it that it is a slave Carnal wit is a slave to carnal will and that carnal will is drawn by carnal affections affections draw the will and the will drawes the wit and makes it plot and devise for that which it stands for for carnall lusts and affections which whet the wit that way therefore the whole soul is called flesh even reason it self And hereupon wicked men are called the world why the world because they are led with the things of the world with the guise and fashion of the world A man in the language of the Scripture is termed by that which he cleaves to therefore if the heart and soul cleave to the flesh and the things of the flesh it is flesh if it be led with the world and the things of the world it is called the world Wicked men are the world because the best thing in them is the love of worldly things and their wit is for worldly things all the inward parts of their soul are spent upon worldly things therefore they are called flesh and the world And sometimes Satan himself a man as far as he is carnal is called Satan yea good men Go after me Satan saith Christ to Peter A man as far as he yields to any thing he is named from that which he yields to when fleshly things rule a man he is called flesh when worldly things rule him profits and pleasures a man is the world when a man yields to Satan he is Satan This should make us take heed by whom we are led under whose government we come Saith S. Paul Do I purpose according to the flesh that is according to the profits and pleasures and honours which the flesh looks after are those my advisers my intelligencers my counsellours in the things I take in hand what may make for my honour my pleasure my estate my worldly ease here No saith he I
him mystically as the Son of his love so the promises are made and given over to him of all good he takes all the promises of good from God for us and then they are made to us as we are in him He himself is the first promise that runs along in all the Scripture and all the promises of Christ are yea for whatsoever was promised of Christ before he came it was fufilled when he came for all types were fulfilled in him and all Prophecies and all promises they were all accomplished in him All types whether personal or real For personall types he was the second Adam Adam was a type of him he is the true Adam He was the true Isaac the ground of laughter He is the true Joseph advanced now to the kingdome to the right hand of God he is the steward of his Church to feed his Church here and bring her to Heaven with himself afterward He is the true Joshua that brought Israel out of the wildernesse to Canaan he brings us from Moses from the law to heaven he is the true Joshua that brings us through Jordan from death and miseries in this world to heaven He is the true Solomon the Prince of peace so all personal types of Kings and Priests as Aaron was a type of him c. they were yea in him they were fulfilled in him And all reall types he is the true Mercie-seat wherein God would be heard and prayed unto for he covers the Law the curse of it as the Mercie-seat did He is the true brazen Serpent that whosoever looks on him with the eye of faith shall not perish but have everlasting life He is the true Mannah the bread of life that type had its yea in Christ. He is the true sacrifice the Passeover Lambe the Lambe of God that takes away the sins of the world if our hearts be sprinkled with his blood the destroying Angell hath nothing to do with us The Passeover hath its yea in him therefore that which is affirmed of the Passe-over is affirmed of him Not abone of it shall be broken that is attributed to Christ that was performed in the type that is applied to Christ that was spoken of the Passeover to signifie the identitie of the type and the thing signified He was the yea of that of all comfortable types that were real personal all have their yea in him Therefore saith our Saviour Christ the last words of his almost upon the crosse All is finished all the types real and personal And all promises and prophecies have their yea in Christ. The first promise what was it but Christ The seed of the woman shall break the Serpents head it was nothing but Christ it was yea when he was born and when he died he crushed the Serpents head By death he overcame him that had the power of death that is the divel So the promise that was renewed to Abraham In thy seed shall all nations of the earth be blessed that is in Christ. And so to David that he should come out of his family And that particular promise of I say that a Virgin should conceive And the Baptist points him out Behold the Lamb of God All the particular things that befel Christ in time they were prophesied of before and Christ was the yea of all that is all had their determinate truth in Christ when he came This is one reason why S. Paul saith All the promises in Christ are yea whatsoever was promised concerning Christ or foretold it was yea in him concerning his birth and the place of it concerning his death and the manner of it concerning his resurrection and ascension concerning his offices all was foretold as we see in Scripture in the New Testament it is the foot of diverse verses that It might be fulfilled so this that was foretold in the Old it was fulfilled in the New So Christ is the first promise and whatsoever was said of him is Yea and Amen Whatsoever was spoken of Christ it was Yea in the Old Testament and Amen in the New it was made to them in the Old Testament and performed in the New And what is the Old and New Testament but this syllogisme He is the Blessed seed that is the Son of the Virgin Mary born in Bethlehem that shall come in the end of Daniels weeks that shall come when the Scepter shall be departed from Juda c. He is the true Messias the true Christ saith the Old Testament here is the yea Amen saith the New Testament to this But Christ is the Son of the Virgin Mary he suffered these things that it might be fulfilled so all is Amen in the New Testament I say this is the main reason that all is built on He in whom all these agree is the true Messias But saith the New Testament all these are Amen in Christ therefore Christ the Son of the Virgin Mary he is the true Messias We see whatsoever was prophesied concerning Christ himself was yea And not onely so but all the prerogatives and good things that come by Christ are yea they are undoubted in Christ and they were yea before he was he profitted before he was he was yea to Adam because however he that was the seed of the woman came not till the latter end of the World till 4000. years after the beginning or thereabouts yet the faith of Adam and of Abraham made him present Abraham saw Christs day and rejoyced There was a vertue from Christ to all former ages they all had benefit by Christ as it is proved at large Heb. 11. And in Acts 15. We hope to be saved by Christ as well as they insinuating that they hoped to be saved by Christ as well as we so he was yea for comfort to all that were before him as well as now all the promises were yea even to the Patriarchs and Prophets Even as if a man should undertake three or four years hence to pay a debt that is due by one that is subject to be carried to prison and on that condition that this man shall be freed I undertake at such a time to pay such a debt so though the debt be paid three or four years hence he is let go free that was obnoxious to go to prison for the debt though it be to be paid after So it was with Christ he the second person in the Trinity undertook being so appointed by God the Father the blessed Trinity stablished this that Christ should pay the debt by death the debt to divine justice should be satisfied by the cursed death of the crosse that those that before should have gone to hell else for the debt should be all freed that had any part and interest by faith in Christ who should pay the debt afterwards Christ undertook at such a time to be incarnate and to pay it for us God the Father to whom we were obnoxious that
that he loves Christ with he loves us in his beloved He hath blessed us with all spirituall blessings in him he hath made us sons in him that is the naturall Son and as his love is unchangeable to his Son so it is to us in Christ. If a Princes love to any man be founded and grounded upon the love he bears to his son if he loves his son he loves such a man because his son loves him surely he may have great comfort that it it will hold because his affection is naturall and unalterable he will alway love his son therefore he will love him whom his son loves alway Now Christ is the Son of God he loves us in his Son he hath given us rich promises in his Son He hath given him the first promise and all other promises of forgivenesse of sins and life everlasting in and through him As long as he loves Chrst he will love us and as sure as he loves Christ he will love us Nothing in the world can separate his love from his own Son and nothing in the world can separate Gods love from us because it is in his Son Christ loves his mysticall bodie as well as his natural bodie and God loves the mysticall bodie of Christ as he loves his naturall bodie he hath advanced that to glorie at his right hand and will he leave his mysticall bodie the Church will he not advance that Doth he not love whole Christ Yes God loves whole Christ. Our nature that he hath taken to him it is the chief thing the most lovely thing in heaven or earth next to God And he loves all that are in him his mysticall body For indeed he gave us to Christ he hath sealed and anointed him he is anointed by God the Father for us Upon what an unchangeable eternall ground is the love of God built and the faith of a Christian How can the gates of hell prevail against the Faith of a Christian when it carries him to the promises and from the promises to the love of God and from thence to Christ upon whom the love of God is founded Before the faith of a Christian can be shaken the promises must be of no effect they must be yea and nay and not yea and if the promises be shaken the Love of God must be uncertain and Christ uncertain heaven and earth must be overturned to overturne the faith of a Christian. There is nothing in the world that is so firme as a believing Christian that casts himself on the promises that are alway yea and to make them yea they are founded on Christ the Son of Gods love Well these promises comming from such love may be ranked into diverse ranks I will touch some of them to shew how we are to carrie our selves to make comfortable use of this that All the premises are yea and amen in Christ. There are some universall promises for the good of all mankind as that God would never destroy the world again Or promises that concern more particularly his Church And those are promises either of outward things or of spirituall and eternall things of Grace and glory Now for the manner of promising they admit of this distinction All the promises that God hath made to us either they are absolute without any condition so was Christ. God promised Christ let the world be as it will Christ did and would have come And so the promise of his glorious comming he will come let men be as they will there will be a resurrection Some promises be conditional in the manner of propounding but yet absolute in the real performance of them As for example the promises of Grace and Glory to Gods children the promise of forgivnesse of sins God will forgive their sins if they believe if they repent they are propounded conditionally but in the performance they are absolute because God performes the Covenant himself he performes our part and his own too For since Christ though he propounded the promises of the Gospel with conditions yet he performes the condition he stirs us up to attend upon the meanes and by his Spirit in the Word he works faith and repentance which is the condition faith and repentance is his gift He writes his law in our hearts and teacheth us how to love So though they be conditionally propounded for God deales with men as men by way of commerce he propounds it by way of Covenant and condition yet in the Covenant of Grace which is truly a gracious Covenant he not onely gives the good things but he performs the condition by the Spirit working our hearts to believe and to repent Again there are promises not only propounded conditionally of Grace and comfort but of outward things All outward things are promised conditionally as thus God hath promised protection from contagious sicknesses from war and troubles Generall promises there are of protection every where Psal 91. God will be a hiding place and he will deliver his Children there are privative promises and then positive promises that he will do this and that good for them but these are conditional so far forth as in his wise providence he sees it may serve spirituall good things Grace and the inward man for God takes liberty in our outward estate and in our bodies to afflict them or to do them good as may serve the main For do what we will these bodies will turn to dust and vanity and we must leave the world behind us but God looks to the main state in Christ to the new Creature Therefore as far as outward blessings may incourage us and as far as deliverances may help the maine so far he will grant them or else he denies them he takes libertie in outward things Therefore that sort of promises they are conditionall with exception of necessary affliction For we cannot have the blessings of this life positive or privative we cannot be delivered alwaies and have blessings but our corrupt nature is such that except we have some what to season them we shall surfet of them we cannot digest them and therefore they are all with the exception of the crosse As Christ saith he that doth any thing for him he shall have an hundred-fold here but with affliction and persecution he shall be sure of that whatsoever else he hath let him look for that All the crosses we have in the world are to season the good things of this life Many other distinctions and differences we might have to lay open the kinds of promises in Scripture but this shall suffice to give you a taste Now all these are made in Christ and performed in Christ so far forth as is for our good Are all the promises of what kind soever spirituall or outward temporall and eternall are they all made to us in Jesus Christ and are they certain Yea and Amen in him Then make this use of it let us renew
did Again Afflictions doe good to others by ministring occasion to them to search deeper into the cause when they they see the people of God are so used they take occasion hereby to enquire what is the cause and so take occasion to be instructed deeply in matters of Religion for mans nature is inquisitive and grace takes the hint of any thing What is the matter that such and such indure such things Hereupon I say they come to be better grounded in the cause little occasions oft times are the beginnings of great matters by reason that the spirit as well as wit is of a working nature and will draw one thing from another We see what a great Tree riseth of a little seed how a little thing upon report worketh conversion Naaman the Assyrian had a Servant and she told him that there was a Prophet in Jurie that was a famous man that did great matters and if he would go to him he should be cured of his leprosie that little occasion being ministred Naaman comes to the Prophet and he was cured of a double leprosie both of soule and body and went home a good man so by way of ministring occasion of inquisition the sufferings of others doe good And then seeing the constant and resolute spirits of those that suffer it doth them good and comforts them for first it makes them conceive we of the cause certainly these men that suffer constantly and chearefully it is a good cause that they suffer for when they see the cause is such a resolution and courage in the sufferers And it makes them in love with and begin to think well of the persons when they can deny themselves surely these men care not for the pleasures and vanities of the world that can indure to suffer these So Justin Martyr saith when he saw Christians suffer he thought they were men that cared not for pleasures for if they had they would not suffer these things Besides They can gather from the presence of Gods spirit imboldening the sufferers what they may hope for themselves if they should suffer They may reason thus Is God by his spirit so full and so strong in these that are flesh and blood as we are is he so strong in women in young men in aged men that neither their yeares nor their sex nor their tenderness can any kind of way hinder them from these kind of abasements and sharp sufferings surely the same spirit of God will be as strong in me if I stand out in the same cause and carrie my self as they do and there is good reason for God is the same God the spirit is the same spirit the cause is the same cause therefore it is no false reasoning I may upon a good presumption hope for the presence and assistance of the Spirit of God to inable and strengthen me as he did them for the same Spirit of Godwill be strong in all And this is partly likewise in the intent of them that suffer There is a double intent it is the intent of God to single them out to suffer for the good of others and it is their intent to suffer that others may have good This is one reason why they are willing rather to suffer shame or bodily punishment then they will hinder others of the good they may take by their suffering So it is Gods end and their end It is for your consolation in Gods intent and in my intent and purpose and in the event it self Thus you see how afflictions suffered in good cause help for the consolation and salvation even of others the example of those that suffer flow into the mind and insinuate into the judgment and affection of the beholders many wayes And this the Factors of Antichrist know very well for if ever there be any persecution again we shall hardly have fire and fagor that they may not give example they will come to Gun-powder plots and Massacres and such violent courses to sweep away all They know if it come to matter of example once the grace of God in his children and the presence of his Spirit that shall appeare to others it is of a wondrous working force they are wise enough to know that the Devill teacheth them that wit when he hath been put by all his other shifts If it be so that the sufferings of Gods Children are for the good of others then to make some use of it Let us not take any offence at the cause of religion for suffering we ought not to have an ill conceit of a cause for suffering but rather think the better of it I speak it is in this regard we have many that will honour the Martyrs that are dead that are recorded in the book but if any suffer in the present view before their eyes they are disgracefull to them This should not be For first of all if the cause be good the end of good men by the help of the spirit of God is for thy good Was it not a cruell thing in Saul to strike at David when he played on his Harpe when he sought his good and easement To kill a Nightingale in singing it is a barbarous thing Gods Children by all that they suffer intend the good of others now to hurt and and maligne them in doing good to persecute them that indure ill for our good or that labour and do any thing for our good it is a barbarous savage thing All is for the Elect I suffer not for the Elects sake saith St. Paul in 2. Tim. so my sufferings are for you We may know we are elected of God if we take good by the sufferings of others if we take no scandall and offence and doe not add affliction to the afflicted for all is in Gods intent and in their intent for our good For instance a little to enlighten the point because it is not usually stood on and it is a notion that may help our conceits of the excellent estate of Gods Children Reprobation to go as high as we may it is for their good to shew mercy to them to set by and neglect so many and to single them out The creation of the World is for their sakes Gods providence directs all for their Good for why doth he suffer wicked men it is that they may be instruments to exercise them that are good it is by reflexion or some way for the cause of the good that the wicked are suffered to be upon the earth The administration of the world it is not for the Rebels that are in it it is for those that are Gods Children and he tosseth and tumbleth Empires and Monarchies the great men of the world they think they doe great matters but alas all this is for the exercise of the Church this is reductive to the Church by Gods providence All their attempts are for the little flock for a few that are a despised company that he meanes to save