severa est verum Gaudium Seneca to be Thankful and a thankful Heart is a contented Heart A Third Sort to be reproved are Rash Censurers who by their uncharitable 3. Rash Censurers are Reproved Censures add more Weight to the Burdens and more Afflictions to the Bonds of God's Afflicted Children Every prophane Miscreant is â—pt to Vâ—ima est adversae fortunae sarcina quod dum miseris aliquod crimen effiâ—gitur quae perferunt meruisse creduntur Boeth lib. 1. Pros 4. de consol Trample on them that are already cast down and reproach Sufferers and censure them for the vilest of Men. They throw Dirt enough hoping that some may Stick But Christ gives a seasonable Caution Luk. 13. 2. Suppose ye that these Galileans were Sinners above all the Galileans because they Suffered such things and ver 4. Or those Eighteen upon whom the Tower in Siloam fell and Slew them think ye that they were Sinners above all Men that dwelt in Jerusalem Christ puts them in mind of that necessary indispensable Duty of Repentance ver 5. I tell you nay but except ye Repent ye shall all likewise Perish | Si ipsi nostri simus accusatores proficâ—â— nobis ad salutem sâ— vero expectamus ut a Diabolo accusemur accusatio illa nobis cedit ad paenam Origen Hom. 3. in Lev. If Censurers of others would reflect upon themselves and enquire into their own Hearts they would find work enough to busy themselves at Home and take more heed least they Condemn the Generation of the Righteous For every one to Ex â—o â—â—â—squisque justus esse incipit ex quo sui Accusator Extiterit Bern. de inter Dom. c. 1. Accuse himself is the way to mend Job's Friends were mistaken Exceedingly in Condemning him for Hypocrisy Whereas Hypocrisy was not the cause of his Sufferings God had a Design to prove the Devil a Lyar Whâ— moved God against him And likewise God made Job a Probationer and proved him and refined him by Afflictions and left him upon Record as a mirror of Patience to Posterity Had it not been for the exercise of Patience under Afflictions we had not injoyed that excellent Book of Job But nothing more common than to Brand the greatest Sufferers for the greatest Sinners to censure them for Cast-awayes and rejected of God This is the gross mistake of Multitudes We Read in the Gospel when they brought a Man Born Blind to Christ the Disciples asked him Master Who did Sin this Man or his Parents that he was Born Blind Jesus Answered Neither hath this Man Sinned nor his Parents but that the Works of God should be made Manifest in him Though he was a Sinner from the Womb yet he did not Sin himself Blind God did not inflict Blindness upon him for any particular Sin Thus God according to his Soveraign and absolute Prerogative may do what he pleaseth and none 〈◊〉 Question In Affliction as a Learned Si iniquitatis merita respiciat nullum est adeo ingens sâ—â—plicium c. Ferus in loc Author observes God either looks at Sin or at his own Glory If he look at Sin no Affliction is so great but we deservedly Suffer it But oft-times God only looks at his own Glory and then he Afflicts not for Sin Now if it be thus Sinful to pass wrong and uncharitable Censures upon God's Children in Affliction How much more Sinful is it to Rejoyce in their Calamities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. a Rejoycing in others Sufferings argueth a brutish and a barbarous Spirit even as bad as the Spirit of a Tyger or the Bowels of an Estrich Thus David was troubled with Psal 70. â— such inhuman Enemies who desired his Hurt and Cried Aha Aha They Rejoyced in any Evil that befel him They Insulted over him in his Afflictions Malo meo gaudentes dicunt de me euge euge Jan. in loc and as Jansenius observes shewed Acclamations of Joy Now such there are who as Solomon saith Rejoyce to do Evil Prov. 21. 4. They Sleep not except they have done Mischief and their Sleep is taken away unless they cause some to Fall These are the Persons who like the Devil are most pleas'd when they have done most Mischief and are most Joyful when they hear of the Sorrows and Afflictions of God's Children To such I will relate a Story of Stephen Vid. Fox Acts and Monu Queen Maries Days 〈◊〉 3. Gardiner Bishop of Winchester who had provided a great Feast to Entertain his Acquaintance that Day that Bishop Ridâ—â—â—y and Bishop Latimer were to be Burnt but he would not sit down to Dinner till a Messenger late in the Afternoon brought word of their Burning then he went merrily to Dinner with his Guests But behold the Hand of God was upon him at Dinner and he was Carried from Table his Tongue was Swoln and a dreadful Disease called Miserer mei seized on him he Dyed of that remarkable Sickness and in his Sickness he Confessed That he Denied Christ with Peter but he did not Repent with Peter Let such Stories be a Warning-Piece to all such who Rejoyce in the Sufferings of God's Children God Professeth that he was sorely displeased with such as help forward his Peoples Afflictions Zeph 1. 15. Although God chastise his dearest Children for they may be Sub ira yet they are not Filii irae yet God will not 〈◊〉 them He chastiseth his own People with the Rods of Men but the Wicked he will Chastise with Scorpions What the Godly Suffer is only a Fatherly Correction a Judgment of Chastisement They are Chastised in Measure and Mercy and for a Moment and shall escape Eternal Punishments But the Corrections of the Wicked are Judgments of Revenge part of Payment of a greater Sum as an earnest Penny of the Flames of Hell Fire which the Wicked and all that forget God shall Endure Easeless Endless and Remediless Isa 28. 22. Wherefore Be ye not Mockers least your Bands be made Strong Scorn not Jeer not neither any whit undervalue any Afflicted Servants of God of all others there 's least hope of Reforming such Vile and Abominable Persons who make God's Children their Langhing-stoch and Subjects of Derision The same Doom may be Applicable to them with those mentioned 1 Pet. 2. 3. Whose Judgment now of a long time Lingreth not and their Damnation Slumbreth not CHAP. XIII Containing an Use of Exhortation wherein are laid down moving Considerations to depend and rely on God's All-Sufficiency for Exhortation I Come now to a Second Use which it for Exhortation that from the Consideration of God's All-Sufficiency we would endeavour quietly to stay repose and establish our Spirits In pursuance of this Exhortation some Motives or Perswasives are to be Urged some Impediments to be removed and some Duties to be Practised First For Motives or Perswasives to this grand Duty of reposing our Strength and Confidence in God's All-Sufficiency
9. Judg. 15. 19. Josh 10. 13. 2 King 20. 11. 2 King 7. 16. Miracle with Quailes and Manna God Cloathed them by a Miracle in that the same Cloaths lasted Forty Years together God caus'd the Jaw-bone of an Ass to pour out Water to quench the Thirst of Samson God caus'd the Sun to stand still at Joshuas prayer and return back upon Hezekiahs Prayer God caus'd plenty in Samaria beyond all expectation of Man after a sore and grievous Famine From all these Instances Potens Deus est causam suam libenter servare lapsam erigere si nos digni non erimus fiat per alios Melct Adam in vita Luther we may certainly conclude that the same Omnipotent Lord God Reigneth His power is no whit diminished he hath helped and is able to help This Instance of the Power of God abundantly proves his All-Sufficiency and should be a ground 3 Attribute of Mercy of singular Support and Comfort unto all the Children of God I proceed to a Third Instance drawn from the Attribute of Mercy God is abundant in Goodness and Mercy He is Merciful Gracious Long-Suffering Mercy Micah 7. 18. Psal 25. 10. â— sal 103. 8. Eph. 2. 4. Psal 145. 9. Isa 16. 11. Psal 68. 5. Psal 103. 13. Isa 63. 9. is Gods Delight All his Paths are Mercy He is slow to Anger and plenteous in Mercy His Mercies are rich Mercies tender Mercies they are over all his Works They are so many as they exceed all Number for Multitude They are so great as they exceed all Dimensions for Magnitude The Lord by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declares the Sounding of his Bowels His Fatherly pitty and compassion and a sympathy and fellow-feeling with us in our Afflictions Isa 63. 9. In all their Afflictions he was Afflicted and the Angel of his Presence saved them in his Love and in his Pitty he redeemed them and he bare them and carried them all the Days of Old And who this was see ver 1. O! How did the Bowels of Christ Yearn over those that were in Affliction He had Compassion towards a fainting Multitude and Fed them He had Compassion on the Diseased Joh. 11. 35. Luke 19. 41. Heb. 4. 15. People he Healed them He Wept for Lazarus he Wept over Jerusalem And now he is in Heaven he is Touched with the feeling of our infirmities From what hath been mentioned we may conclude That Gods Mercy moves him to afford seasonable Helps Supplies and Succours unto his People when they are involved in the greatest Straits and Difficulties God is a Present Psal 46. 1. Gen. 22. 14. help in the needful time of Trouble In the Mount the Lord will be seen The Proverb is no more common than true That Mans Extremity is Gods Opportunity When Hagars Bottle of Water was spent and she and her Son like Gen. 21. 19. to have perished with Thirst then the Lord opened her Eyes and shewed her a Well of Water When Egypts Flower Josh 5. 12. was spent and when Manna ceased then the Children of Israel did Eat of the Fruit of the Land of Canaan When the Widdow of Zaraphath had left only for her self and Son to keep them a little while alive a handful of Meal in a Barrel and a little Oyl in a Cruse then the Lord sent the Prophet Elijah with a comfortable Message 1 King 17. 14 15 16. Thus saith the Lord God of Israel The Barrel of Meal shall not wast neither shall the Cruse of Oyl fail until the Day that the Lord sendeth Rain upon the Earth And she went and did according to the saying of Elijah and she and he and her House did Eat many Days And the Barrel of Meal wasted not neither did the Cruse of Oyl fail according to the Word of the Lord which he spake by Elijah When Gods People have been in such great Straits as not knowing where to turn or how to help themselves out of them then some signal Mercy hath appeared for their Deliverance In Deut. 32. 36. there 's a gracious Promise and there 's a real performance thereof 2 King 14. 26 27. For the Lord saw the Affliction of Israel that it was very Bitter for there was not any shut up nor any left nor any helper for Israel And the Lord said not that he would blot out the Name of Israel from under Heaven But he Saved them by the Hand of Jereboam the Son of Joash Add hereunto another promise suitable to the former Isa 33. 9 10. The Earth Mourneth and Languisheth Lebanon is ashamed and hewn down Sharon is â—ike a Wilderness and Bashan and Carmel shake off their Fruits Now will I rise saith the Lord now will I be exalted now will I lift up my self And David experimentally acknowledges the truth of God's Promises Psal 136. 23. | Ista ob id commemoravit admoneamur quam non obliviscatur suorum Deus qui tribulationibus oâ—primuntur sed ubi tempestivum est e manibus illos inimicorum suorâ—m afferat eripiat Musc in loc who remembred us in our low Estate For his Mercy endureth for Ever Let 's then stand admiring and adoring the riches of Mercy the multitude of tender Mercies the Bowels wide opened of a gracious and compassionate Father God stands by his People in their Swooning Fits and gives them his sweet Cordials and Restoratives He is with them in Prison and gives them inlargement of Spirit | Sanctorum prâ—ces caelum terram concutiunt Beza Hinc colligimus quam constanter animati fuerint ad crucem ferendam Calv. in Loc. Dan. 3. 25. The Apostles Act. 16. 25. Paul and Silas Prayed and sang Praises in a Prison Communion with God reviv'd and rais'd their Spirits even when their Feet were made fast in the Stocks God was with the Three Children in the hot fiery Furnace Three were only cast into the Furnace but the King saw Four and he acknowledged that the Form of the Fourth was like the Son of God Daniel had an Angel in the Lyons Den for his Companion and he was sent from God to shut the Lyons Mouth What shall I add further We live upon Mercies every Moment and have fresh experiences of renewed loving Kindnesses Each Step we Tread whether at home or abroad each Work we go about each bit of Bread we Eat each Bed we Lie on each Journey we Travel All these cry aloud and proclaim the Mercies of God And so wonderful is the Mercy of God as he condescends to our Infirmities and applieth himself with all gentleness to our respective Conditions Two places I shall only mention as a full proof thereof one is Isa 40. 11. He shall Feed his Flock like a Shepherd he shall gather the Lambs with his Arm and carry theâ—â— in his Bosome and shall gently lead those that are with Young The other is Mat. 12. 20. | Donec rectam veram Evangelii doctrinam docuerit
Schoot their keenest Shafts of Malice and Hatred The best of Men oftentimes Drinks deep of the Cup of Affliction Psal 34. 19. Acts 14. 22. 2 Tim. 3. 12. John 16. 33. Many are the Afflictions of the Righteous They enter into Heaven Through many Tribulations All that will live Godly in Christ Jesus must Suffer Persecution Christ hath foretold that his Children should in the World meet with Tribulations The Title of Psalm 22. is Aijeleth Shahar i. e. The Hind of the Morning Hunted and Pursued That Psalm is a Prophesy of Christ's Sufferings and upon a serious Comparing of it with Mat. 27. we shall find this Chapter to be a perfect Commentary upon that Psalm But if we ask How comes it to pass Quest that the Righteous and Holy Servants of God Suffer such hard things and meet with such great Sufferings in this World I shall lay down an Answer in these ensuing Particulars Answ 1 The Godly have not their Portion in this Life Mich. 2. 7. 1 Pet. 5. 4. 1 Pet. 1. 4. First The Godly have a Portion prepared for them in a better Life Here is not their Portion here is not their Riches Here is not their Rest. They have a brave Reversion i. e. the Kingdom of Heaven That 's Christ's Purchase and the Saints Inheritance This is a Crown of Glory that Fadeth not away This is an Inheritance Incorruptible and Undefiled and that Fadeth not away Reserved in Heaven for all true Believers When Anaxagoras was ask't Hast thou 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no Care of thy Country Yes saith he I have a great Care of my Country and he Stretched out his Hand towards Heaven implying that Heaven was his Country The Godly have as it were an Hell here in this World by reason of Persecution Ignominy Disgrace and the Hearing and Seeing the Abominations of Wicked Men The Wicked have as it were an Heaven in this World for so they Esteem their Bravery and Jollity They are Described in their Characters Plal. 73. 5 6 7. They are not in Trouble as other Men neither are they Plagued like other Men. Therefore Pride compasseth them about as a Chain Violence covereth them as a Garment Their Eyes stand out with Fatness | Stultae corum cogitationes nullis finibus possunt claudi aut coreceri Quo enim plura affluant eo Majora appetunt subinde Cupiditates hominum sunt insatiabiles Mollenus they have more than Heart can wish Now who of Understanding would Envy such Men their Portion which they Possess for a few days and afterwards become Miserable unto all Eternity A good Man said well if it be well Interpreted Give me Heavens Misery i. e. Afflictions Troubles and Sufferings which meet us in our Way to Heaven And take thou Hells Happiness i. e. the Pleasures Profits and Riches of this World which is all the Heaven that Wicked Men shall have Better to go with Lazarus full of Sores to Heaven than with the Rich Glutton in all his Mirth and Jollity to Hell The Contemplation of Heaven and Meditation of the Glory that shall be Revealed will Sweeten the most bitter Pill of Affliction Second Whatsoever Afflictions God's 2. The Afflictions of God's People are Sanctified People Suffer they are Sanctified unto them by God's gracious Hand and turned unto their greater Good as is evident from Rom. 8. 28. There 's no Exception All things Be they Losses Persecutions Imprisonments Exiles even the greatest Mischief that Men and Devils can contrive against God's Children Yet all Shall work together | Non dicit quod non accedat quicquam periculi caeterum ad bonum cooperetur hoc est quod ipsis periculis utatur ad bonorum insidias calamitates sustinentium probationem Occumen for Good to them By Afflictions God's Children are defecated by being emptied from Vessel to Vessel they are Rinsed and Cleansed by being cast into the Furnace their Dross is took away He that ran a Sword into his Enemy with an intention to Kill him let out his Imposthume and so against his will saved his Life So wicked and violent Adversaries may against their will do good to the Children of God They may put them more and more upon searching their own Hearts and upon more circumspect Walking Carthage Emulating Rome and Rome Emulating Carthage both of them became mutually more Industrious likewise more VVatchful and more Valorous But sure I am that God so Orders the Sufferings of his People as to make them gainers thereby Although their Enemies intend nothing but Ruin and Destruction to them yet God brings much Good out of the Evil Designs of the vilest Periissem nisi periissem Themistocles inveterate Enemies so that Experimentally a Suffering Servant of God can say I had Perished unless I had Perished Third The Afflictions and greatest 3. The Saints Afflictions are but Momentary Sufferings are but Momentary for at the longest they last but while they Live in this vale of Tears in this present World but the Mercies reserved for them last to all Eternity There are grand Incouragements from Three choice Scriptures one is Isa 54. 7 8. For a small Moment have I forsaken thee but with great Mercies will I gather thee In a little Wrath I hid my Face from thee for a Moment but with everlasting kindness will I have Mercy on thee saith the Lord thy Redeemer The other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Puto hoc ipsum esse quod Latini verbo Reor signisicant unde ratum dicitur quod certum ac firmum censeri debet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vertimus pro câ—gitare reputare colligere imputare Beza Scripture is Rom. 8. 18. For I reckon that the Sufferings of this present time is not worthy to be compared with the Glory which shall be revealed in us A Third Scripture is 2 Cor. 4. 17. For our light Affliction which is but for a Moment worketh for us a far more exceeding and Eternal weight of Glory That Christian who lives upon these Scriptures and makes particular Application of them to his own Soul he needs not fear the most boisterous Storms and Tempests Act. 27. 1â— Ejus est timere mortem qui ad Christum nolit ire Cypr. no not that Tempestuous Wind called Euroclydon He that hath Interest in Christ and is assured of God's Love need not be afraid of Fiery Serpents Sons of Anak and Beasts of Ephesus for there is more for him than can be against him Rom. 8. 31. What shall we say then to these things If God be for us who can be against us Caesar comforted the Boat-man with this saying Be of good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comfort Thou carriest Caesar Thus in a Storm he cheared up the Boat-man but how much greater ground of Incouragement is it in Afflictions to have Christ's Presence and the Consolations of his Spirit these will hold up the Head above Water and keep thee from
a great affront and indignity But how much greater must it be to give the Lye to the Great GOD of Heaven and Earth as is plain from 1 Johâ— 5. 10. He that believeâ—â— Quis non horrâ—at fidem Eâ—angelio derogare in quo Deus â—nice verax fidelis vult haberi Calv. not God hath made 〈◊〉 a Lyar because he belâ—veth not the Record thâ— God gave of his Son An Unbelieveâ— belyeth the Holy Gospel and malâ—esâ— in his account no better than a Fableâ— and Christ no better than an Impoâ—â—â— O! How great then must this Sâ— be Third An Unbeliever is a Thief and 3. An Unbeliever is a Thief a Robber He so far as in him lyeth robbeth God of his Glory and Honour We must distinguish for prevention of Mistakes of a twofold Glory viz. Essential and declarative It 's imposible to Rob God of his Essential Glory But an Unbeliever doth his utmost to Rob God of his Declarative Glory For he distrusts God's Power Wisdom Mercy and Truth He calls all the Attributes of God into Question and this is an interpretative Blasphemy and a transcendent Affront and indignity offered unto the Great GOD of Heaven and Earth Could Pythagoras a Heathen Philosopher so far prevail upon his Schollars as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what he said was Authentick and Perswasive And shall not the Word of Christ who spake as never Man spake even the words of Eternal Life shall not these gain Credit and Obedience But I proceed to reprove a Second 2. Murmurers are Reproved Sort who are Murmurers complaining and discontented Persons They are so far from being thankful as they ought to be for what they have already Received insomuch that they Murmur swhich they ought not for what they want These entertain hard Thoughts of God And when they are not Satisfied nor answered as soon as they call they break forth into repinings and discontented Language So did the murmuring Israelites smart for their Murmurings and became Spectacles of dreadful Judgments They were denied entrance into the promised Land Numb 14. 29 30. The Earth opened her Mouth and Swallowed Korah Dathan and Abiram And the Psalmist gives the Reason of their overthrow in the Wilderness Psal 106. 25. because They Murmured in their Tents and Hearkned not unto the Voice of the Lord. The Mischiefs of murmuring and discontented Spirits are exceeding great I shall represent them in these ensuing Aggravations First There is a great deal of Unthankfulness Aggrav 1. There is Unthankfulness in Murmuring in a murmuring Spirit It is the Lord's Mercy that we are not Consumed because his Compassions fail not We are yet Living Men That we are not struck Dead in our Sins is Mercy and we have great cause of Thankfulness that we are Living Men Wherefore then â—am 3. 39. should the Living Man complain Yet we are on this side Hell and Eternity and if we have less than Hell it 's more than we deserve Unthankful and uâ—holy 2. Tin 3. 2. are Ranked together Unthankfulness is a Wicked Effect that comes from a murmuring Spirit For though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quibus nullum juâ— est nec 〈◊〉 Beza many receive Mercies heaped and varieties of Loving Kindnesses Yet Murmurers account the Mercies which they Receive as no Mercies or very small things because they have not what they would have And thus Men lessen God's Mercies and lightly Esteem of them which is a very great Evil. Thus the Israelites accounted Manna but Light Bread They were weary of it and their Murmuring Numb 21. 5. They counted Ainsw discovered their great Ingratitude it base and vile in comparison with otheâ— Meats Secondly Murmuring hinders the Practice 2. Aggra Murmuring hinders the Practice of Duties of Duties A Man Discontented cannot set himself to pray Aright When we Pray we should acknowledge God's Soveraignty over us and resign our wills to His disposal But by Murmuring we presume to Prescribe to God and to be our own Carvers and so undoe our Prayers How can a discontented Man reap Profit by a Sermon when his Mind is Distracted and roving in the uttermost parts of the Earth How can a Man that 's dayly Murmuring and Discontented perform as he ought to do the Duties of his Relations as a Husband Father Master c. when as his Spirit is Perplexed and his Mind Tortured like one upon a Rack His Bread is his Gravel his Bed a Bed of Thorns he hath a restless and unquiet Spirit which unfits him for every Duty Thirdly Murmuring adds greater 3. Aggra Murmuring adds greater weight to Afflictions Weight to any Affliction If a Marriâ—er in a Storm will be froward and angry at the Storm and will not pull down his Sails his discontented Humour may hazard the losing of the Ship So a discontented Heart is a froward Heart and frets and fumes and swells with Pride and will not yield and therefore the Affliction is much more Grievous and Insupportable Fourthly and Lastly A murmuring 4. Aggra Murmuring ends in a Curse and discontented Spirit terminates in a great Curse Psal 59. 15. Let them wander up and down for Meat and Grudg if they be not Satisfied This is an Imprecation and Certe justo Dei judicio ad eum moâ—um punâ—untur tyrannorum satellices â—iserâ—â—um â—oppressores quibus bona pâ—â—perum per injuriam ablatâ— impenduntur ut oâ—es per caluâ—â—â—m aâ—qâ—isitas non dâ—â— obtineant deinde ad â—gâ—statem reâ—acti neminem inveniant qui â—furientium Commisereatur digni qui â—andem inhumaâ—â—â—â— quam itsi antea exercuerunt in immâ—ritos expâ—riantur Muâ—cul in Loc. Curse upon wicked Men that if they be not Satisfied they shall Grudg There is likewise a Curse upon those that are not Content with their present Condition Deut. 28. 67. In the Morning thou shalt say would God it were Even and at Even thou shalt say would God it were Morning Neither Evening nor Morning pleaseth a discontented Person He is such as the Proverb saith Who is neither contented Full nor Fasting There is a Curse likewise Deut. 28. 4. upon thosâ— Who served not the Lord with Joyfulness and with Gladness of Heart for the abundance of all things God would have his People serve him with Chearfulness This was the Resolution of the Church when she was in a low trembling Condition Hab. 3. 17 18. Although the Fig-Tree shall not Blossom neither shall Fruit be in the Vine the Labour of the Olive shall fail and the Fields shall yield no Meat the Flock shall be cut off from the Fold and there shall be no Herd in the Stalls Yet will I Rejoyce in the Lord I will Joy in the God of my Salvation None indeed have cause Gaudiâ—â—â— propriuâ— est Piorum Aug. of Joy but God's Children Joy saith Augustin Is only the Portion of the Godly Away then with and abandon all murmuring discontented Speeches Labour Res
take these following First There 's an Insufficiency and Mot. 1. There 's Insufficiency in all Creatures utter Impotency in all the Creatures in the Universe If you make an Extract of the choisest and most admired Creature-Comforts they cannot give any reaâ— and solid Satisfaction They are in their best Estate Vanity and Vexatiâ— Eccles 2. 11. Isa 55. 2. Eccles 1. 8. on of Spirit and no way able to satisfy an Immortal Soul The Eye is not satisfied with Seeing nor the Ear filled with Hearing The Heart of Man is Triangular and the World is a Circle and it 's imposible for a Circle to fill a Triangle Take all the Melodious Musick to tickle the Ear and all the gaudy Pageants to please the Eye and all the admirable Fancies Contrivances and Imaginations to affect the Heart yet upon a serious deliberate Review there 's Vanity Insufficiency and Dissatisfaction in them all The desire is Insatiate crying out with the Horse-leeches Daughter Give give When Men are upon their Sick-beds and Tormented with great Pains What help can Riches afford When Men are troubled in Conscience the Guilt of Sin flies in the Sinners Face | Multo difficilius est conscientean afflictum consolari quam Mortuos texcitare Luth. in Gen. What can the Pomp and Riches of the World do to quiet and settle the Spirit A Man may as soon hoard up the Graces of Faith Love Patience and such like in his Coffer as satisfy his Soul with Gold and Silver The Soul is Immaterial and Infinite the things of the World are Material and Finite and between Material and Immaterial Finite and Infinite there holds no Rule of Proportion Secondly Confider whatsoever is Mot. 2. All that 's Good is derivative from God Good Amiable and Desirable in any of the best Creatures it is derivative and borrowed from the Creator Creatures are when compared to God not so much as the Dust to the Ballance nor so much as a Ray to the Sun or a Drop to the Ocean God is not only Eminently Good and All-Sufficient but Exclusively for he admits no Competitors nor Corrivals with him God is a Fountain opened Zach. 13. 1. Jer. 2. 13. and a Fountain of Living Waters An inexhausted Fountain which never fails nor can be drawn dry Creatures are oftimes Pits without Water and what Water they have at any time it 's borrowed elsewhere But the Spring never fails The Fountain of Grace and Mercy is a Well of living Water Springing up unto Eternal Life Thirdly God is infinitely Excellent Mot. 3. God is infinitely Excellent absolutely perfect and what he doth is Compleat and every way Perfect Eccles 3. 14. I know that whatsoever God doth it shall be for Ever nothing can be put to it nor any thing taken from it and God doth it that Men should fear before him It 's ordinary amongst Creatures for one Artificer to mend the Work of another because one Man hath more Dexterity and Sagacity in managing his Trade than another Every one hath not Arrived to the Skill of Bezaliel and Aholiab who were filled with Wisdom from God Nothing more common than for one to find fault with anothers Work And many Eyes may See Plus vident oculi quam oculus more than one It 's not unusual for the self-same Man to mend his own Work for One day may learn of another But all Posterior dies est prioris discipuâ—uâ— God's Ways are absolutely Perfect And God alone is able to perswade the Heart to Acquiesce and rest satisfied in him alone Whereas no Creature-comfort can quiet the Heart and remove all discontents The want of a bended Knee more vexed and displeased Haman than all his Court-Favours and Promotions pleased him | Omnia haec non habent pretium valorem dignitatem apud me Lud. de Dieu Esth 5. 13. Yet all this availeth me nothing so long as I see Mordecai the Jew sitting at the King's Gate Fourthly God is an Universal Good Mot. 4. God is an Universal Good at all times in all Cases Places and in all Conditions Creatures at the best are but particular Goods and serve for use only in some particular Cases and in others are not useful nor helpful at all For Instance Fire and Cloaths warm the Body but cannot satisfy Hunger nor quench the Thirst Friends may be willing to help but are absent and cannot convey help or if they be present they may not be able They cannot help a Man to Health in Sickness nor to Riches in Poverty nor to Peace in a time of War But God is every where by the Ubiquity of his Presence and alwayes able to help All Creatures are at God's Command All Cattle on a Thousand Mountains are at God's Disposal In all Conditions Wants and Distresses Supplies Helps and Relief come from God It hath pleased the Father that in Christ should all Fulness dwell Col. 1. 19. There 's Fulness of Wisdom to Counsel of Power to Defend of Mercy to Pardon of Righteousness to Justify of Habet omnia qui habet possidentem omnia August Holiness to Sanctify of Grace here and of Glory hereafter Now He hath all who hath Interest in him who Possesseth all Fifthly God is an Eternal Good His Mot. 5. God is an Eternal Good Jer. 31. 3. Ps 130. â— 2 Sam. 23. 5. Inter peritura vivimus Sen. Love is Everlasting his Mercy Endureth for Ever his Covenant Everlasting No Creature in the Universe is of any long Continuance Time is short and Riches are but for a short time Health Peace Friendship Relations dearest and nearest are Transient and of short Continuance It 's to be Observed when Solomon Breve est quod delectat aeternum quod cruciat Bellar de Contemptu munâ—i reckons a time for several Purposes and Conditions Eccles 3. 1 2 3. c. He Mentions no time to Live Orimur morimur From our Cradle to our Gravâ— there 's one continued progressive Motion There 's something cutting at the Root and hastening us each Moment to our Grave Where then shall we Rest and confidently Secure our â—elves We must Ascend from Earth to Heaven from Transient and Fading Creatures to an Eternal and Unchangeable God No rest for Noah's Dove till She was took into the Ark no rest nor acquiescence for a Christian but In omnibus quae percurro non invenio tutum locum animae meae nisi in te quo colligantur sparsa mea nec a te quicquam recedat ex me Aug. confes l. 10. in God Whereever I go saith Augustin I find no Safety but in Thee Let 's then have continual Recourse unto God In his Presence there is fulness of Joy and at his Right Hand there are Pleasures for Evermore Withal Holy Greediness and unwearied Pains let us pursue the Wayes of Wisdom There 's a great Incouragement Prov. 8. 18. Riches and Honours are with me yea durable Riches
32. Things For one to have the Good Things of this Life as Riches and Honours and to have Christ with them to have them Sanctifyed this is the Mercy indeed And Fourthly and Lastly Here is the 4 Ground of Comfort is Hope of Eternal Glory greatest Ground of Comfort even the Hope of Eternal Glory Whatever be the Sorrow in Seed-Time the Harvest will make amends for all Whatever be the Losses the Riches of Christ will make abundant Compensation The Kingdom of Heaven the Glory to be revealed the Eternal Sabbath the Beatifical Vision these are in the Eye Heart and Meditation of the Saints of God Wherefore with Moses they look unto the Recompence of Reward with Stephen Heb. 11. 26. they see Christ amidst their Sufferings and with Moses see him who is Heb. 11. 27. Invisible Compare the Outward Sufferings with Inward Comforts and especially Transient Sorrows with Eternal Joyes and there will be abundant Cause of Comfort notwithstanding the greatest Afflictions that are on us or may befal us in this present World Heaven will make amends for all and the Consolations of God are sufficient for us Amidst Fears and Perplexities for real or imaginary Losses let us Comfort our selves with the Text and take Counsel from the Man of God his Answer to Amaziah viz. The Lord is Able to Give us much More than This. And upon this Consideration our Spirits will be Revived and Supported in the Times of Jacob's Troubles FINIS THE CONTENTS OF THE First Treatise Chap. I. Containing the Coherence and Exposition of the Words the Division of them and a Doctrine inferr'd from them page 1 unto page 12. Chap. II. Contains the Method of Proceeding therein the First Argument took from God ' s Attributes pag. 12 unto pag. 32. Chap. III. Contains a Second Argument drawn from God ' s Promises p. 32 unto p. 37. Chap. IV. A Third Argument is took from God ' s Providences p. 37 unto p. 52. Chap. V. Contains a Fourth Argument took from the Saints Experiences p. 52 unto p. 59. Chap. VI. Contains the Demonstration of the Doctrine by Reasons and first from Necessity of Precept p. 59 unto p. 65. Chap. VII Proves the Doctrine from the Necessity of Means in Four Particulars p. 66 unto p. 77. Chap. VIII Contains a Second Reason which is took from the Excellency of a Quiet and Submissive Frame of Spirit p. 77 unto p. 89. Chap. IX Contains a Third Reason drawn from the Vtility and Benefit accruâ—ng from this yielding submissive Spirit p. 89 unto p. 99. Chap. X. Contains a Fourth Reason concerning the sad and mischievous Consequences of Striving Strugling and Repining against God p. 99 unto p. 102. Chap. XI Contains a Resolution of Particular Cases p. 102 unto p. 130. Chap. XII Contains an Vse of Reprehension to Vnbelievers Murmurers and rash Censurers p. 130 unto p. 143. Chap. XIII Contains an Vse of Exhortation with several Motives to depend on God's All-Sufficiency p. 143. p. 153. Chap. XIV Discovers Two Grand Impediments viz. Covetousness and Hypocrisie p. 153. unto p. 160. Chap. XV. Directs to Three special Duties viz. To live by Faith To set the Spirit of Prayer a working and To get a meek and quiet Spirit p. 160 unto p. 180. Chap. XVI Containing a Third Vse for Examination in Five Queries p. 181 unto p. 195. Chap. XVII Containing the Fourth and Last Vse for Consolation p. 196 unto the End p. 207. ERRATA In the First Treatise PAge 3. in the Margent r. aegre velli potest p. 27. Marg. r. Paterculus p. 35. Marg. r. restaurare and naufragio p. 39. Marg. r. Benefacit p. 43. liâ—e 5. r. Thirst p. 53. lin 5. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 64. Marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 79. Marg. r. Salv. and punimur p. 92. Marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 117. Marg. r. Exemptus p. 127. lin 19. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 144. Marg. r. conscientiam afflictam and excitare p. 167. lin 26. r. Jam. 4. p. 170. Marg. r. profectae p. 173. Marg. r. vos p. 193. Marg. r. amittere p. 197. lin 3. r. none THE Second TREATISE Concerning the PRECIOUSNESS OF CHRIST Preach'd long since for the substance thereof but since much inlarged at St. MARIES OXON By Henry Wilkinson D. D. Then Principal of Magdalen-Hall Matth. 13. 45 46. Again the Kingdom of Heaven is like unto a Merchant-Man seeking goodly Pearls who when he had found one Pearl of great Price went and sold all that he had and bought it LONDON Printed for John Kidgel at the Great-Atlas in Cornhill 1681. TO THE Candid READER WHAT here Reader I present to thy View and as I hope to thy Candid Interpretation I Preach'd many Years agoe at St. Maries in Oxford Since I have form'd it a Treatise with Inlargements The Subject Discoursed on is The Preciousness infinite Dignity and Value of our Blessed Lord and only Saviour Jesus Christ The Wise Merchant in the Parable Sold all and Bought this Pearl of great price It 's Chrysostomes Observation Matth. 13. 45 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysoft in loc Christ is the Pearl of infinite Value if you sell not all you cannot purchase it It 's worth our best Inquiry to ask who are they that put the highest price and estimation upon our Holy Lord Jesus The Text gives a full Answer Unto you which believe he is precious Only true Believers value Christ above all others The Vnbelieving Gadarens preferred their Swine before a Saviour and Demas valued the World above Christ and his Apostles It 's Recorded in History that a Profane Duke of Bâ—â—â—on proâ—est That he would not leave his part in Paris for his part in Paradice It 's no new thing for Swine and such who though they are in Meâ—s shape who have Brutish Qualities to trample precious Pearls under their Feet they resemble the Dung-hill Cock in the Fable who would rather have a Grain of Barley than all the Jewels in the World But a True Believer who hath Experimental Knowledge of the Superlative worth of Christ values him at a higher Price than all the Kingdoms of the World and the Glory of them It 's evident how highly the Love-sick-Spouse valued Christ Câ—â—â—t 4. 10 11 12. A Holy Martyr when the Flames were about his Ears Cryed out None but Christ None but Christ And John Lambert Mr. Bradford that eminently precious Martyr often poured out abundance of Tears upon his Trencher as he sate at Table and being asked the reason why he Wept he Answered because he could not bring his dull Heart to love Christ more than he did Mr. Calamy late Pastor of Aldermanbury an Eminent and Faithful Minister of the Gospel who though Dead speaks in choice Works and Exemplary Conversation amongst many other excellent Writings of his in Print put forth a very â—seful Book well worth the reading over and over again call'd The Godly Mans Ark in the
exceeding fruitful So do the Rivers of Grace and the Wells of Salvation which flow from Jesus Christ make glad with her Streams and refresh the City of God But the place which I shall chiefly insist upon is Zech. 13. 1. In that Day there shall be a Fountain opened to the House of David and to the Inhabitants of Jerusalem for Sin and for Vncleanness The Exposition of this Text will abundantly conduce to the proof of this Assertion That Christ is a Fountain It 's said In that day i. e. After they had mourned and been affected with Godly Sorrow for Sin This is evident from Zech. 12. 10 11. They shall look upon me whom they have pierced and they shall mourn for him as one mourneth for his only Son and shall be in bitterness for him as one that is in bitterness for his First-Born And to express the greatness of the Sorrow it 's said ver 11. In that day there shall be a great mourning in Jerusalem as the mourning of Hadadrimmon in the Valley of Megiddo Which mourning for the greatness of it becomes a Proverb and it was for the Death of that rare King Josiah Now observe after that mourning Christ is promised and he is called a Fountain opened There are Multitudes for whom Christ would not pray nor wash To these he may be said to be a Spring Cant. 4. 12. shut up a Fountain sealed But to the House of David and the Inhabitants of Jerusalem i. e. his own Children by Grace and Adoption those whom Christ loveth and washeth to them he is a Fountain opened and he purgeth them from Sin and from Uncleanness In a Fountain are considerable 1. That there 's a confluence of Waters Fountainâ— are not drawn dry Christ is a Fountain of Waters his Blood can never be drawn dry Christ compares himself to a Well of Water Joh. 4. 14. springing up to Eternal Life In Christ is plenty of Grace riches of Mercy abundant effusion of his Spirit Now to repair to a Cistern and forsake a Fountain O! what madness and Folly is it Of this the Lord complainâ— Jer. 2. 13. For my People have committed two Evils They have forsaken me the Fountain of Living Waters and heâ—ed them out Cisterns broken Cisterns that â—â—n hold no Water 2. The Waters of a Fountain are living Waters Waters in Ponds and Ditches are dead Waters noisom and muddy Garbidge is thrown in them and makes them unwholsom and infectious But a Fountain will not keep any noisom thing but purgeth it away Christ is this Fountain of living Waters He is the gift of God and his Promise is to give Living Waters And as Living Waters run and communicate themselves from the Spring-Head to the Streams So Christ the Spring-Head communicates Waters to the Streams He as the Head hath influence upon all his Members More I would prosecute this Comparison but that I have prevented my self by handling this Argument upon Zech. 13. 1. published in print SECT III. Christ is compared to a Tree THe Tree of Life in Paradise was a Type of Christ Joseph in his great Sufferings was a Type of Christ and he is said to be a fruitful Bough by a Well Gen. 49. 22. Trees grow best by the Rivers side and so become more fruitful Of all Trees these most properly resemble Christ 1. Christ is compared to an Apple-Tree Cant. 2. 3. As the Apple-Tree among the Trees of the Wood so is my Beloved among the Sons I sat down under his Shadow with great delight and his Fruit was sweet to my Tast From this Scripture many Learned Authors infer that the Church sets forth the Excellency of Christ by the Similitude of an Apple-Tree 1. We are to consider the benefit of the 1. Consider the Shadow of an Apple-Tree Libens sub ejus umbra versor in illo ab aestu persecutionis afflictionis vitiorum omnis denique infirmitatis aut molestiae refrigerium quaerens ad eum confugiens me ut in tutissimum asylum recipiens Merc. in Cant. 2. 13. Shadow of an Apple-Tree The Shadow keeps off Heat and Storms so Christ is a Shadow for refreshing and comforting against the heat of Persecution Christ is compared to the Shadow of a great Rock in Isai 32 2. Isai 25. 4. Isai 4. 6. a weary Land he is a Shadow from the Heat likewise he is a Shadow for a Tabernacle in the day time from the heat and for a place of refuge and for a covert from Storm and Rain So that whatever Persecutions and Sicut Tentâ—rii tegmen defendebat olim Israelitas â— Sâ—le Vento pluvia sic nunc hos Deus tutos praestabit Groâ— Troubles may befal us let us make sure of our Interest in Christ and we shall be safe 2. The Fruit of an Apple-Tree is pleasant 2. The Fruit of an Apple-Tree is pleasant to the Tast Ps 34. 8. to the Tast it 's a wholesome and delightsome Fruit The Palate relisheth it well Much more is Christ delightful to the Spiritual Palate of a True Believer The Psalmist calls upon us * Monâ—tâ—â—â—â— verbâ— gâ—standi nos in hac vstâ illam bonit at em Deâ— expâ—riri tantùm ex parte non enim dicit Implemini sed Gustate Gâ—stus quidem nobis praebetur in hac vita non plena fruitio Mollerus in Loc. to Tast and see that the Lord is good Blessed is the Man that trusteth in him To taste Christ in an Ordinance how delightsome is this to a True Believer 3. The Apple affordeth more variety of 3. The Apple-Tree affords variety of Fruiâ— Fruit than any other Tree No Fruit-Tree hath so many kinds of Fruits as an Apple-Tree hath it is difficult for any to reckon up the several kinds of Apples of different Tast So Christ excelleth in variety of Graces which he bestoweth on his Church 2. Christ is compared to a Vine John 2. Christ is compar'd to a Vine 15. 1. I am the true Vine and my Father is the Husbandman Of all Trees none more fruitful than a Vine No Tree hath a more succulent Root full of Sap and Juice communicating it to the Branches We read of the Fruit of Canaan which the Spies brought by way of Tryal or earnest of more to be received One cluster of Grapes cut down at the Brook Eshcol was a Burthen Numb 13. 23. sufficient for two Men to carry Between Christ and the Vine there are these Resemblances 1. A Vine is the Root Foundation and 1. A Vine is the Root Foundation and Support of all the Branches support of all the Branches insomuch that as soon as a Branch is cut off it receives no more nourishment so Christ is the Foundation and Support of his Church The Church cannot thrive unless it receive influence from Jesus Christ Christ is the Foundation of all Foundations and if any Foundation be laid besides Christ it will fall and be utterly ruined