Eight Sermons at the University of Oxford, Sermon 8

Eight Sermons at the University of Oxford · Sermon 8

p. 135THE FIFTH SERMON ON THE EPISTLE OF SAINT IAMES, CHAP. 4. VERS. 10. Caſt downe your ſelues before the Lord, and he will lift you vp.

THE ſecond note is, of the certainety of the fulfilling of this promiſe, concerning our lifting vp. It is not here ſaide he will aſſay, he will try, he will doe his beſt to lift you vp, but ſimply, he will lift you vp.

The promiſes of God, made vntounto the ſonnes of men, in the word of God are of two ſorts: either they hauehave a condition annexed vntounto them, or elſe they are without condition: the Goſpel, which is Gods power to ſalvation to them that beleeue, p. 136is the foundation of the one: the law which is his rod of yron, to cruſh them in pieces that tranſgreſſe, is the wel-ſpring of the other. Both one and other aſſuredly true, in their time ſhall be fulfilled. For is theaa1. Sam. 15.29.1 Sam 15:29 ſtrength of Iſrael, as man, bbNum. 23.19Num 23:19that hee ſhould lie? or as the ſonne of man that he ſhould repent? Is he notccHeb. 13.1.Heb 13:1 yesterday, and to day, and the ſame for ever? That ddRev. 1.4.Rev 1:4was, that is, and that is to come? My meaning is, not only in ſubſtance, but in will and intention, doth he vſe lightneſſe? Are his wordes yea and nay? Hath he beene knowne to affirme, & deny too? No. All his promiſes, all his threatnings, all his mercies, all his iudgmēts, all his words, yea, all the titles of all his words areeeRev. 1.7.Rev 1:7 Yea and Amen, ſo firmely ratified, that they cannot be broken; ſo ſtāding immutable; that they cannot be changed.ffMat. 5.18.Matt 5:18 Heaven and Earth may paſſe, they may be changed, they may waxe old like a garment, but the word of the Lord endureth for ever.

When Ahiiah the prophet had foretold Ieroboam of his overthrow; namely, that God would ſweepe away gg1. Kin. 14.101 Kgs 14:10the remnant of his houſe, as a man ſweepeth away dunge till it be all gone: that of his ſtocke none ſhould die in the city, but the dogs ſhould eat; none in the fields, but the fowles ſhould pray vponupon: that there ſhould a king come over Iſrael, to ſet abroach all thoſe evils; vnwilling to leaue any hope, that this time was not yet to come, that it was far of removed; he correcteth himſelfe with ſuddaine and quicke demaund, and maketh the anſwere vntounto it; what? (ſaith he) Yea, evē now, 1. Kin. 14.14. as if he had ſaid, what? ſaid I, it ſhould come to paſſe thus, or thus? Yea even now it is come to paſſe, it is already done. What this Prophet hath ſpoken concerning the Lords threatnings againſt Ieroboam, may be verified of all the promiſes of the Lord: ſuch is their certainety, ratified by the Lords owne wordes: My covenant will I not breake, nor alter any thing, that is gone out of my lippes, Pſal. 89.34. confirmed, by his viſiting of Sarah, as he had ſaide, and doing vntounto her, according as he had promiſed, Gen. 21.1. allowed of by Ioſhua's conſent, when he told the Iſraëlites, that there had failed nothing of all the good things, which the Lord had ſaid vntounto them, but all came to paſſe, Ioſh. 23.14. What? ſhall p. 137I ſay then, that Gods promiſes ſhall be fulfilled? Yea, even now; even now they are come to paſſe, they are fulfilled already.

God hath ſpoken once, and I hauehave heard it twice, that power belongeth vntounto God, ſaith David, Pſal. 62.11. and ſo let mee ſay, God hath ſpoken once, and I hauehave heard it twice, that truth belongeth vntounto God. God is very conſtant in the performance of his promiſes. To driue it into our conceits hee hath ſpoken it, once and twice: not once, but once and twice, many times; he hath ſpoken it eternally, vnmoueably, effectually, without revokemēt: once in the law, and againe, & againe in the Goſpell. This ſweet milke may be ſuckt plentifully out of both the breaſtes of the Church, out of Moſes, and out of Chriſt; out of the Prophets, & out of the Evangeliſts; out of the Law, and out of the Gospell. O happy are they, that feed only on this milke.

It is commonly ſaid, that truth cannot paſſe forth without contrarieties, and quarrels of iudgement. And ſo is it here. The truth of God, the neverfading truth of his promiſes, hath ſomewhat beene encombred with doubts. This doubt hath eſpecially beene made: How it may ſtand with the conſtancie, & truth of the eternall God, to pronounce a iudgement againſt any man, or place, and not effect it? or, to repent for any thing hee hath done, or hath promiſed to doe hereafter? For if it bee plaine that God faileth in bringing to paſſe his iudgements and threatnings, how can I aſſure my ſelfe, that he will be conſtant and faithfull in his mercies, and promiſes? if it bee plaine that hee repenteth for any thing that hee hath done, or hath promiſed to doe hereafter, how can I aſſure my ſelfe, that he will not repent of thoſe good promiſes, which I account of, as made vntounto my ſelfe?

Now, who knoweth not, how the Lord repented for making man on the earth? Gen. 6.6. how hee repented for making Saule King? 1. Sam. 15.11. and how he promiſed to repent of good or evill, accordingly as man ſhould repent of, or hold on, his evil? Ier. 18.7, 8, 9, 10. The LORD ſaid vntounto Abimelech, Thou art but a dead man, becauſe of the woman which thou haſt taken, Gen. 20.3. yet the event fell out otherwiſe, and Abimelech was purged with God. The LORD ſaid to ſicke Hezekias, put p. 138thine houſe in order, for thou ſhalt die, and not liue, Eſai, 38.1. yet did Hezechias liue fifteene yeares after. The LORD would hauehave it proclaimed in the ſtreets of Nineveh, Yet fortie daies & Nineveh ſhal be deſtroyed, Ion. 3.4. yet did Nineveh eſcape that plunge, and was reſerved to vnderſtand of her finall deſtruction by the miniſtery of Nahum. Theſe places, and the like intimating in ſome ſort both repentance, and alſo change of minde and purpoſe in the LORD of Heauen may be ſome cauſe of the former doubt. For ſatisfying whereof diverſe hauehave anſwered diverſely.

Some anſwer thus: As the spirit is ſaid to make requeſt for vsus with ſighes that cannot be expreſſed, Rom. 8.26. ſo may God bee ſaid to repent himſelfe. Now the holy ſpirit cannot bee ſaid to cry, as if it ſelfe did crie, or to pray, as if it ſelfe did pray, or to ſigh, as if it ſelfe did ſigh; but becauſe it ſtirreth in the Saints of God ſuch affections; and maketh them to cry, to pray, and to ſigh. And ſo they vnderſtand that other place of S^t Paul, Eph. 4.30. Grieue not the holy spirit, that is, ſay they, take heed that by your wicked living, yee offend not the Saints of God, in whom the holy spirit dwelleth. In their application they ſay, that God may then be ſaid to repent, when he maketh his children, in whom he dwelleth, to repent for their ſinnes.

But this expoſition, albeit in ſome places it may hauehave good vſe, as in thoſe before cited of the holy ſpirit: yet may it not generally be applyed to all ſuch places, wherein God is ſaid to repent. It repented God that he made man, Gen. 6.6. Here this ſenſe may not bee admitted: to ſay, it repented man that God made him: for it repented God himſelfe, that he made man. It repented God alſo, that hee had made Saul king, 1. Sam. 15.11. neither here may this ſenſe be admitted, to ſay; it repented Saul that God had made him King: for it repented God himſelfe that he had made Saul King. I will ſpeake ſuddenly against a nation, or againſt a kingdome to plucke it vp, to root it out, and to deſtroy it; but if this nation againſt whom I hauehave pronounced, turne from their wickedneſſe, I will repent of the plague, that I thought to bring vponupon them, ſaith the Lord, Ierem. 18.7. nor here may p. 139this ſenſe bee admitted, to ſay; the people ſhould repent of the plague, which the Lord had thought to bring vponupon them: for it is God himſelfe, that will repent of the plague, which hee had thought to bring vponupon the people. I deny not, but God may truely be ſaid, to doe that which hee maketh vsus to doe; but to ſay, whatſoever God may be ſaid to doe, therefore hee may bee ſaid to doe it, becauſe he maketh vsus to doe it; this is vtterly to be denyed.

Others anſwer thus: God may then bee ſaid to repent, and to change his mind, when things themſelues be changed. For example ſake: as long as men ly wallowing in their ſinnes, the wrath of God, Gods ſcourges ſhal be vponupon them: ſuch is the wil of God revealed in the Law. But when men ſhall repent them of their ſinnes committed, God alſo ſhall repent him of his fore-threatned plagues; when men ſhall be changed, there ſhal be a change alſo, not in the will of God; for that is impoſſible; but in the wrath of God: his curſes ſhall be turned to bleſſings. And this ſenſe is tolerable in the place before cited, Ierem. 18.7, 8. I will ſpeake ſuddainely againſt a nation, or againſt a kingdome to pluck it vp, to root it out, and to deſtroy it: but if this nation againſt whō I hauehave pronounced, turne from their wickedneſſe, I will repent of the plague, that I thought to bring vponupon them; becauſe they are changed, from worſe to better, my curſe ſhall bee changed into a bleſſing: I wil repent of the plague, that I thought to bring vponupon them. And in the 2. verſes following; 9, 10. he ſaith, I will speake ſuddenly concerning a nation, and concerning a kingdome, to build it, and to plant it; but if it doe evill in my ſight, and heare not my voice, I will repent of the good, that I hauehave thought to do for them: becauſe they are changed from better to worſe, my bleſſing ſhall alſo be changed into a curſe; I will repent of the good that I hauehave thought to doe for them.

This expoſition howſoever it be naturall to this place, may not generally be fitted to all other places. I deny hot, whē men repent themſelues of their ſinnes committed, but that Gods ſentence, in regard of any eternall puniſhment to bee inflicted on them, ſhall be changed; but to ſay, that his ſentence in regard of p. 140temporary puniſhments ſhall bee changed, is more then I dare, as long as I thinke of the continuall afflictions, wherewith godly hearts hauehave dayly beene tryed.

Others anſwere thus: God may be ſaid to repent, as he is ſaid to be angry, & ielouſe. Where we may note that theſe attributs, and all other like theſe, muſt be taken foreign, as if they were vſed for mans eaſier vnderſtanding. It is a common thing for God, in his holy word to apply himſelfe to our capacities, and to attribute to himſelfe ſuch things, as are vſuall in the courſe of our liues. For inſtance: becauſe men vſe not to bee revenged on others, except they be angry, therefore when God revengeth our wickedneſſe, he is ſaid to bee angry. Againe becauſe men by their exceeding care they hauehave to keepe their wiues chaſt, doe get to be called iealous: therefore God caring in like ſort to keepe his spouſe chaſt, to preſerue his Church ſpotleſſe, is called alſo Ielous. So is it here. Becauſe men vſe not to change their former purpoſes & intents, except it repenteth them, that they had ſo purpoſed and intended before; therefore God is ſaid alſo to repent, when he altereth not his will, for that is vnchangeable; not his decree, for that cannot bee altered; but the thing which he had promiſed, or threatned. Thus is God truely ſaid to repent, according to S^t Auſtines diſcourſe, Lib. 83. quaſt. quae.. 5.2.

Now, touching the word of the Lord, which came to Abimelech, Hezechiah, and Nineveh, and was not fulfilled, & therfore to carnall eies might ſeeme to make much againſt the cō ſtancie and truth of the eternall God: the Schoolemen teach thus:**Aquin. 1. q. 19. art. 7. Aliud eſt mutare voluntatem, aliud velle mutationem: it is one thing to change the will, another thing to wiſh that a change ſhould be. God will hauehave the law, and the ceremonies at one time, gospell without ceremonies at an other time: this was his will frō everlaſting, conſtant, and vnmoueable, that in their ſeverall courſes both ſhould be. There may be a change in the matter, and ſubiect, yet not a change in him, that diſpoſeth it. Our will is, in winter to vſe the fire, in ſommer a cold, & open aire; the thing is changed according to the ſeaſon: the vnſeaſonableneſſe p. 141of the ſommer craving fire, & the warmth of the winter needing none, will argue the thing changed; but our will, whereby we hauehave decreed and determined in our ſelues ſo to doe, remaineth the ſame. So writes S. Auſtine to Marcellium: The husbandmā at one time ſoweth, at another time moweth, as a third time dū geth his fields: according to the diverſity of times, his workes are changed. Shal we ſay then, that the art of husbandry is chā ged? No: nor yet the will of the husbandman. This is the groūd of it; A mutatione effectuum non valet conſequentia ad mutationem cauſarum, voluntate liberâ operantium: let the cauſes be free-working wils, howſoever the effects may be changed, they ſhall ſtand immutable.

Some teach thus: the decrees, and purpoſes of God conſiſt of two parts: the one whereof God revealeth at the firſt, and the other he concealeth a while, & keepeth in his own knowledge: as in the action enioined to Abraham, Gods purpoſe was two-fold, 1. To try his obedience, 2. To ſaue the childe: and if any ſhal impute it to vnconſtancie thus to bid, and vnbid, he may know that the will of the Lord was not fully vnderſtood in the firſt part. Hitherto belongeth that which S. Gregory hath, lib. 20. moral. cap, 23. Nouit Deus aliquando mutare ſententiam, ſed nū quam novit mutare conſilium. God changeth his ſentence pronounced ſometimes, but never changeth his counſaile intended.

By this counſaile intended, hee meaneth that decree of God, which from all eternity he hath made & eſtabliſhed with himſelfe, concerning any thing to be done according to the good pleaſure of his will: yea, by this counſaile he meaneth the very will of God, which is holy, is pure, is perfect, eternall, everlaſting, from al beginning; according to which his doings are incomprehenſible, his iudgements ſecret, his waies paſt finding; by which he ruleth all, he governeth all, he guideth, and protecteth all, in which all things are, as they are. This his will, this his counſaile is alwaies fulfilled; no man hindreth it; no man stoppeth it.

By the ſentence of God pronounced, he meaneth his ſentence paſſed, concerning puniſhment to be inflicted vponupon any, either in regard of mans deſerts, or in relatiō to ſecond cauſes. In regard p. 142of mans deſerts: ſo was the ſentence paſſed againſt NINEVEH: yet 40. daies, and Nineveh ſhalbe deſtroied. The ſinnes of Nineveh were winged ſinnes; they flew vp aboue the top of Carmel; they aſpired and preſſed before the Maieſty of Gods owne throne; they cried out in the eares of God, & enforced him to paſſe his ſentence: Yet 40. daies and Nineveh ſhalbe deſtroyed. In relation to two cauſes: ſo was his ſentence paſſed againſt Hezechias. Put thine houſe in order, for thou ſhalt die, and not liue. The kings ſickneſſe was ſuch, ſuch was the weakenes of his bodie, ſuch was the extremity of his diſeaſe, as that the Prophet had good reaſon to warrant his prophecy: Put thine houſe in order, for thou ſhalt die, and not liue.

Here may we ſee a manifeſt difference betweene Gods decrees, and his menacings, betweene his counſails, and his threatnings. betweene his ſecret will, and his revealed will. Vnmoueable are his decrees, but his menacings changeable; vnmutable are his counſails, but his threatnings variable; his ſecret wil may not, when his revealed will ſhall, bee altered. One might hauehave ſaid, and hauehave ſaid truely both waies, Lazarus ſhall riſe againe, and Lazarus ſhall not riſe againe. Eſteeme it by the power and finger of God, it ſhall be; but leaue it to nature, & to the arme of fleſh, it ſhall never bee. Eſay might hauehave ſaid, & hauehave ſaid truely both waies: Hezechias ſhall die, and Hezechias ſhal not die: looking only to nature, and to the arme of fleſh, he could ſay no otherwiſe, but Hezechias ſhall die; but looking to the might, and mercy of God, who received the praiers of the king, hee muſt needs hauehave ſaid, & ſaid truely, Hezechias ſhall not dy. Ionas might hauehave ſaid, and hauehave ſaid truely both waies; Nineveh ſhal be destroied, and Nineveh ſhall not be deſtroied; the ſinnes of Nineveh might hauehave warranted the one, and Gods mercies the other. Gods decree, Gods counſaile, Gods ſecret will reſerved ſalvation for them, againſt whom his menacings, his threatnings, his revealed will proclaimed deſtruction.

Others teach thus: In moſt of the Lords threatnings there is a conditiō annexed, which alwaies is not expreſt, but ſomtimes vnderſtood: and it is, as hinges to adore; it turnes forwards or p. 143backwards the whole matter. Where we muſt not forget, that a conditionall ſentence putteth no certainty; nihil ponit in eſſe, as the ſchoolemen ſpeake; it forceth nothing, but accordingly as the condition ſhall be either broken, or kept. The Lord ſaide to Abimelech: Thou art but a dead man, his meaning was; except thou reſtore to Abraham his wife: Sarah was reſtored, and Abimelech purged with God. The Lord ſaid to Hezechiah, Put thine houſe in order, for thou ſhalt die, and not liue, his meaning was; except thou be humbled before me by praier: Hezechiah was humbled, and lived fifteene yeares after. The Lord would hauehave it proclaimed in the ſtreets of Nineveh, Yet 40. daies, and Nineveh ſhall be deſtroied: his meaning was, except Nineveh repent: Nineveh repented, and was reſerved to vnderſtand of her finall deſtruction by the miniſtery of Nahum.

Thus, I hope, that the afore-cited places are anſwered, and that the doubt ariſing from them is cleared. So it remaineth, that we beleeue Gods promiſes to be certaine, full of conſtancie, and full of truth. It was Balaams confeſſion: God is not as man, that he ſhould lie, neither as the ſonne of man, that he ſhould repent: hath he ſaid, and ſhall he not do it? and hath he spoken, and ſhall he not accompliſh it? Num. 23.19. It was Samuels confeſſiō; Indeed the ſtrength of Iſrael will not lie, nor repent: for he is not as man, that he ſhould repent, 1. Sam. 15.29. It was Gods own proteſtatiō my coūſel ſhall ſtand, my wil ſhall be done: as I hauehave spokē, ſo wil I bring it paſſe; as I hauehave purpoſed, ſo wil I do, Eſai. 46.10.11.

If for Balaams confeſſion, if for Samuels confeſſion, if for God his owne proteſtation, we will not beleeue the certainety of Gods promiſes, what ſhall I ſay? Surely that the ſpirit of incredulity, which poſſeſſed Pharaohs heart, hath alſo poſſeſſed ours. He was preached vntounto, not only in the name of the Lord, and with kinde exhortation, as:aaExod 5.1.Exod 5:1 Let my people go: not only by threats, & ſentences of iudgment, but alſo by apparent plagues (and what preaching can be more effectuall?) bybbEx. c. 8. &c.Exod 8 frogs, by lice, by flies, by graſhoppers: morraine, botches, darkneſſe, haileſtones, blood, & death it ſelfe, were arguments of perſwaſiō. But could all theſe things moue him? No: but the firſt time he returned into p. 144his houſe and hardned his heart; the ſecond time whē he ſaw he had reſt, he hardned his heart againe: the third time his heart remained obſtinate; ſo likewiſe the fourth time (though eſpecial warning was given him, as: Let not Pharaoh from hence forth deceiue me any more;) yet this fourth time he returned into his houſe and hardned his heart againe.

We alſo hauehave been daily preached vntounto, not only in the name of the Lord, and with kinde exhortation, as; Amend your liues for the kingdome of God is at hand; not only by threats, and ſentences of iudgement; but alſo by apparent plagues (& what preaching can be more effectual?) by warre, by ſickeneſſe, by famine, as ſo many arguments of perſwaſion. But could al theſe things moue vsus? No: but the firſt time from this place and the like, we returned to our houſes, & hardned our hearts: the ſecond time when we ſaw wee had reſt, we hardned our hearts againe; the third time our hearts remained obſtinate; & likewiſe the fourth time,Gal. 3.10.Gal 3:10 (though eſpeciall warning were given vsus, as: Curſed is every man, that continueth not in all things, which are written in the booke of the law, to do them) yet this fourth time alſo, hauehave we returned to our houſes, and hardned our hearts againe: and ſo returne we ſtill, and harden our hearts ſtill, as if we meant to build vp incredulity, as high as ever Babel was intended, evē vp to Heaven, and there to defie God to his face.

What may be thought of this? Even what S. Paule hath ſaid, 2. Theſſ. 3.2. All men hauehave not faith. If we looke to the infancie of the world, God ſent his Patriarches, and found not faith: if to the generation following; God ſent his Prophets, and found not faith: if to the ſucceeding age, God ſent his own Sonne, and found not faith: And when the Sonne of man commeth againe, ſhall he find faith on the earth? Luk. 18.8.Luke 18:8So contrary is it to our corrupt natures, to beleeue any thing, which by diſcourſe of reaſon we cannot comprehend, or wherewith by cuſtome, and experience we hauehave not beene invred.

In this generall defect what ſhall we doe? It is no bad counſell, to lay before our eies the example of our Father Abraham for imitation. A promiſe was made to him, Gen. 15.5. thy ſeed p. 145ſhall be in number as the ſtarres in heauen. Faithfull Abraham conſidered not his owne body, even now dead, being almoſt an hundred yeares old; neither the deadneſſe of Sarahs wombe, but beleeued the promiſe of God. Afterwardes this promiſe was more particular: In Iſaac ſhall thy ſeed bee called, Geneſ. 21.12. here alſo was he ſtrengthned in faith, and gaue the glory vntounto God. At laſt a charge is given him: Take now thine onelyonly ſonne Iſaac, whom thou lovest, and get thee vntounto the land of Moriah, and offer him there for a burnt offering, vponupon one of the Mountains, which I ſhall ſhew thee, Gen. 22.2. What? muſt he, in whoſe loynes the treaſure of the whole world lieth hidden, muſt he, of whom the promiſe was ſo lately made, muſt Iſaac now bee ſlaughtered? Yea, Abraham perſwades himſelf it muſt be ſo; & is ready to lay the knife to the childs throat; and yet beleeueth he, that in this ſame Iſaac all nations of the earth ſhall be bleſſed: and yet beleeueth he vnderunder hope againſt all hope, that in this ſame Iſaac, his ſeed ſhall be called: hee perſwades himſelfe that God will rather raiſe Iſaac out of the aſhes, then faile of his promiſe,

See we not in this patterne, how we ought to be affected towards the promiſes of God? we muſt beleeue them, even againſt hope, being fully aſſured, that he who hath promiſed, is able alſo to performe. What if tentations aſſayle vsus? What if ſinne dwel in vsus? What if the Law accuſe vsus? What if death it ſelfe doe even devoure vsus? Shall we therefore doubt of Gods promiſes? No: we muſt beleeue them, even againſt hope, being fully aſſured, that he who hath promiſed is able alſo to performe, & not that only, but willing alſo to performe. Hee is a Lord of mercy; Pſal. 130.7.Ps 130:7with him is plentifull redemption. Redemption a thouſand waies: redemption by nature, and redemption againſt nature; redemption by hope, and redemption againſt hope: redemption by things that are,Pſal. 105.8.Ps 105:8 & redemption by things that are not. He hath alwaie beene mindefull of his covenant, and promiſe, that hee made to a thouſand generations. He promiſed ſalvation to Iſrael, and effected it in the midſt of the redde Sea: promiſed ſalvation to his children, and brought it to paſſe in the fierie oven: promiſed ſalvation to his p. 146Prophet, and wrought it in the Lions den. O! let the willingnes of ſo powerfull a God moue you to beleeue his promiſes. Hath he PROMISED to lift you vp? He will lift you vp. Nor Sea, nor fire, nor al the Lions in the Forreſts, nor al the lets in the world ſhall withſtand him, he will lift you vp, but you muſt ſtay a time then. And this is my third note.

Dwell in this land, and I will be with thee, and bleſſe thee, ſaith the LORD vntounto Abraham, Gen. 26.3. Without doubt it is a great bleſſing of God vponupon his children, when they abide where God appointeth them. If wee carue vntounto our ſelues, it ſhall be vntounto vsus according to our boldneſſe. But if we tarry Gods leaſure, if we follow his calling, and vſe his direction, ſurely it ſhall be vntounto vsus, there, whereſoever we ſhal be, according to mercy. So was it to Barzillai when he would bee exalted, 2. Sam. 19.33. So was it to the Shunamite, when ſhee cared not for preferment, 2. King. 4.13. So was it to the Diſciples, when they were willing to leaue all, Luk. 5.11.

It may be thou art poore; So were the Smyrnians: dwell in thy povertie, and be content as they were, and then what God ſaid to them,Rev. 2.9.Rev 2:9 ſhall be ſaid to thee: I knowe thy povertie, but thou art rich. It may bee thou art afflicted. So were the Apoſtles: dwell in thy afflictions, and be content as they were, and then ſhalt thou reioyce in the midſt of them all.Act. 5.41.Acts 5:41 It may bee thou art spoiled of thy ſonnes and daughters, and of all thy ſubſtance; Such was Iobs lot: dwell in theſe thy loſſes, and be content as he was,Iob. 1.21.Job 1:21 & even then ſhalt thou ſay; bleſſed be the name of the Lord. Dwell where God placeth thee, and he will bee with thee, and will bleſſe thee. Dwell in the land: it is Davids, counſell, Pſal. 47.3. His inducement is: and verily thou ſhalt be fed. Dwel in the land] **Pſal 37.1.Ps 37:1Fret not thy ſelfe becauſe of the wicked men; envie not their proſperitie; be not grieved becauſe they floriſh; for they ſhall ſoone**Verſ. 2. be cut downe like graſſe, they ſhall wither as the greene hearbe; yea, they ſhall bee ſo cut off, as that they ſhall not liue out halfe their daies: but dwell thou in the land; commit thy way, thy ſelfe, thy life, and all thy affaires vntounto the Lord: wait patiently vponupon him; tarry his time; and hee ſhall giuegive thee p. 147thine hearts deſire: verily you ſhall be fedde.

I deny not, but that the conſciences of the godly can hardly be quieted, ſo long as they feele Gods wrath againſt themſelues. For thus we read in the prayer of the Church; LORD, how long? wilt thou be angry for ever? ſhall thy ielouſie burne like fire? Pſal. 79.5. LORD, how long? How long wilt thou withhold thine helpe and aid from vsus, and let the wicked inſult over vsus, as they doe? Wilt thou be angry for ever? Wilt thou never put an end to our miſeries, thoſe teſtimonies of thy heavy wrath, and continuall anger againſt vsus? Shall thy ielouſie, over thine owne glory, and vsus alſo, (even for our good could wee ſee it) ſhall it burne like fire? ſhall it conſume vsus vtterly, as the fire doth every thing that is before it? I deny not, I ſay, but that the cōſciences of the Godly, ſometimes diſquieted with the feeling they hauehave of Gods wrath, may enforce them to breake out into theſe, or the like ſpeeches: but aſſured I am, they ſhould in all hope and patience wait vponupon the LORD, who by his Prophet, Pſ. 37.10. hath thus ſpokē to alay this their impatiencie: Yet a little while, and the wicked ſhall not appeare: looke after his place, and hee ſhall not be found. Yet a little while] vnderſtand, wait thou in hope, & patience, and the wicked ſhall not appeare] nor hee, nor any of his poſteritie ſhall be left among the ſonnes of men: looke after his place] ſee now, whether thou canſt finde the place of his abode, ſeeke with all thy diligence, and thou ſhalt not finde him] for hee is periſhed as**Pſal. 37.20.Ps 37:20 the fat of lambes, even with the ſmoke is he conſumed; vtter deſtruction is befallen him, for as is the fat of lambs, even ſo is he periſhed; ſudden destruction hath overtaken him, for as is the ſmoke, even ſo is he conſumed.

Be it then true (as needs it muſt be true) that the face of God is for ever againſt them that do evill, to cut off their remembrance from the earth: & grant wee that hence it followeth (as needs it muſt follow) that therfore the godly, hauehave no cauſe to envy the prosperity of the wicked, but rather to pity them: what remaineth, but that we conſider, how the diſtreſſed child of God, even falling downe vnderunder the burden of his miſeries, becauſe hee ſeeth no helpe neere at hand, may find comfort?

p. 148To let paſſe thoſe many ends, for which it hath pleaſed God to lay his croſſes vponupon his children, wherof every end duly conſidered, would be an argument of force ſufficient to worke patience in the moſt affl…cted: let vsus briefly conſider two propoſitions, both pointing at the time, when Gods promiſes ſhalbe made good vntounto vsus.

1 God oftentimes withdraweth himſelfe, & his gracious help from his children, to make them the more earneſt in ſeeking to him.

2 God oftentimes deferreth his helpe till greateſt neceſſity.

Touching the firſt; namely, that God withdraweth himſelfe, & his gracious helpe from his children, to make thē the more earneſt in ſeeking to him, we hauehave the confeſſion of Chriſts own ſpouſe; who opening the dore of her hart to her welbeloved, that was now paſt and gone, and making diligent ſearch to finde him, her ſoule ſo loved him, ſpeaketh thus, Cant. 3.1. I ſought him, but I found him not: and againe, Cant. 3.2. I ſought him, but I founde him not: and ſo likewiſe, Cant. 5.6. I ſought him, but I coulde not finde him; I called him, but he anſwered me not. Wee hauehave alſo Davids proteſtation: In waiting hauehave I waited for the LORD, I hauehave waited pacitntly for him, Pſal. 40.1. And we hauehave the doctrine of the whol Church, againſt which the gates of Hel ſhal never be able to prevaile: The Saints of God, howſoever they fal not finally in the end, nor vtterly at any time, doe notwithſtanding fall grievouſly, do fall dangerouſly: ſo, that for a time they may ſeeme to be forſaken of God. But this miſſe of Gods preſence and favour, maketh them the more earneſt in ſeeking to him. So the Spouſe ſought, and never left ſeeking, till ſhee had founde her beſt-beloved: and David waited, and never left waiting, till the Lord had enclined to him, and heard his crie: and Gods holy ones, fallen thus grievouſly, thus dangerouſly, do requeſt, and never leaue requeſting with vnexpreſſeable ſighes, till God come with his right hand ſtretched-out to lift them vp. So true is this firſt propoſition, God oftentimes withdraweth himſelfe & his gracious helpe from his children, to make them the more earneſt in ſeeking to him.

The ſecond was this; God oftentimes deferreth his helpe till p. 149greateſt neceſſity. We read, when the king of Aſſyria had invaded the kingdome of Ezechiah, wonne his cities, ſubdued his country, conquered his people, and had made him deſtitute of all helpe, that then the LORD raiſed vp the king of Ethiopia to cal the Aſſyrians from the ſiege of Ieruſalem, 2. King. 19.9. We read, when David had beene chaſed, as a bird by the fowler, frō country to country, firſt to Samuel in Ramah, then to Achimelech in Nob, afterwards to Achiſh in Gath, ſometimes into a caue, ſometimes into a wilderneſſe, that then the LORD delivered him, and ſet his feet in a large roome, Pſal. 18.36. Wee read, when Abraham was at the very inſtant to kil innocent Iſaac, lying vponupon the fagots, that then the good will of him, that dwelt in the burning buſh, ſent a Ramme into a neare buſh to be ſacrified in ſteed of Iſaac, Gen. 22.13. Could any hauehave thought, that an Eaſt winde ſhould hauehave filled the campe of Iſraell with**Pſ. 105.40. Exod. 16.12.Ps 105:40Exod 16:12 Quailes? Many a blaſt had that winde blowne before, but never Quailes. Could any in that great want of bread in the wilderneſſe hauehave looked for**Exod 16.15 Pſ. 105.40.Exod 16:15Ps 105:40 Manna from Heaven? Many a dewe and froſt had they ſeene vponupon the ground before, but never the like. Durſt any preſume to thinke, that Iordan ſhould run back, that the red Sea ſhould devide it ſelfe; never did they ſo before, yet now**Pſ. 114.3, 5.Ps 114:3Ps 114:5 Iordan runneth backe, the red **Pſ. 136.13. Ex. 14 21, 22.Ps 136:13Exod 14:21Exod 14:22Sea devides it ſelfe. The Babylonians woulde hauehave ſworen that the Lions ſhoulde hauehave devoured Daniel, and the fire the three children; yet againſt nature, theaaDan. 6, 18.Dan 6:18 Lions became meeke, and thebbDan. 3.26.Dan 3:26 fire merciful, when they were to deale with the ſervants of the moſt Highe. Excellent is that of CHRIST, ſleeping in the ſhip on a pillow, ſuffring his diſciples to be ſo long toſſed with the violence of the Sea, till they cried out, LORD ſaue, we periſh: for now in this extremity, hee awaketh, rebuketh the windes, ſtilleth the ſtormes of the Sea, and cauſeth a peaceable calme to follow, Mat. 8.23. I ſhal not need to trouble you with the remēbrance of Sampſon, of Iob, of Peter, of Paule, of Lazarus, and manie others, miraculouſly aboue all hope freed from thirſt, from miſeries, from impriſonmēt, from ſhipwracke, from the graue it ſelfe, and the like: out of that which is before delivered, the truth of p. 150the ſecond propoſition may be inferred. God oftentimes differreth his helpe till greateſt neceſſity.

Both theſe laide to our heartes and conſciences, and duely thought vpō, wil affoord comfort to our moſt fainting ſpirits; for that they will ſtay our mindes on the leaſure of the Lorde. Thus ſhould we thinke with our ſelues; are we better then the spouſe of Chriſt? better then David? better then any other the children of the Lord? If not: then in our greateſt afflictions, in the deepeſt griefe of our conſciences, voide of all ſpiritual cō fort, learne we of the spouſe, to ſeeke and never leaue ſeeking, til we finde our beſt-beloved; learne we of David to waite, and never leaue waiting, till our God encline to vsus, and heare our crie, learne we of the reſt of Gods children to requeſt, & never leaue requeſting with vnexpreſſeable ſighes, till God come with his right hand ſtretched-out to lift vsus vp.

Why ſhould we at the firſt looke to hauehave our deſires? Abraham was old before he had any children, and ſo was Zacharie, and yet in the end the Lord promiſed, and alſo performed. It is a certainety, when we hauehave leſt hope for obtaining our deſires, we may ſooneſt receiue them. God vſeth not at the firſt to grant our requeſts, but differreth them for the triall of our faith, and patience, that like as the wheat corne groweth not til it be dead; ſo his workes may not anſwere our expectation, till they ſeeme to vsus vnpoſſible. And therefore as Iudeth, chap. 8.14. ſpake vntounto the governour of Bethulia, ſo let me to you, my brethren, provoke not the Lord our God to anger; the words are in the latter end of the 14. verſe; My brethren, provoke not the Lord our God to anger, it followeth; for if he will not helpe vsus, within theſe fiue daies, he hath power to defend vsus when he will, even every day, or to deſtroy vsus before our enimies. Do not you therefore bind the counſels of the Lord our God, bind not the counſels of the Lord our God. For God is not as man, that he may threatned, neither as the ſonne of man to be brought to iudgement; therfore let vsus waite for ſalvation of him, and call vponupon him to helpe vsus, & he wil heare our voice, if it pleaſe him; he wil heare our voice, if it pleaſe him.

Therfore be of good comfort, you that now ſorrow, for you p. 151ſhalbe comforted; you that now be hungry, for you ſhal be ſatiſfied; you that now weep, for you ſhal laugh. The Lord wil ſhortly come, beare but a little, and in his time all ſhall be well with you, all teares ſhall be wiped from your eies, and be you aſſured, that whatſoever he hath promiſed to you, (ſo true is he, ſo good is he, ſo himſelfe is he, ſo conſtant, ſo vnmoueable is he) it ſhal be fulfilled; the LORD will riſe earely to do it: he will ſet wheeles as it were, to his power, and goodneſſe, that he may ſpeedily bring it to paſſe. And hath he promiſed in his good time to lift you vp? So will he lift you vp.

Now a word or two of the thing he promiſed vntounto you: it is your exaltation, your lifting vp.

Where we muſt be warned, not to dreame of any temporary exaltation, of any worldly lifting vp, like the Iewes who dreamed of the reſtitution of Davids kingdome, Mark. 11.10. or like the Apoſtles, who looked that Chriſt ſhould ſhortly reſtore the kingdome to Iſrael, Act. 1.6. Preferments ſhould not be aimed at: ambition ſhould be put apart from vsus, for our exaltation is ſpirituall, we ſhall be lifted vp, but in a ſpiritual ſenſe.

I deny not, but it is God, that advanceth the heads of the mighty over their brethren: by him kings reigne: and true it is, preferment is neither from the**Pſal. 75.6.Ps 75:6 Eaſt, nor from the Weſt, nor frō the South; God is iudge, he maketh low, and he maketh hie; he is the beſtower of all temporall bleſſings. Yet withall I know that ſuch his bleſſings are beſtowed in common, as well on the wicked, as the godly: the Sunne ſhineth as well on the evil, as on the good: the raine falleth as wel on the vniuſt, as the iuſt. God bindeth not himſelfe, either to one, or other, but ſtoreth vp his bleſſings for both: health, wealth, honour, and whatſoever elſe, this world may affoord, he ſtoreth vp for both, iuſt and vniuſt, good and evill, according as himſelfe ſhal diſpoſe to both. Certaine it is he will diſpoſe to both ſorts; but to whom of both ſorts he will diſpoſe, it is not in man, nor in any ſonne of man, to diſcerne.

Set we then our hearts at reſt, for any aſſurance wee hauehave of theſe temporall bleſſings: without doubt our exaltation is ſpirituall, p. 152and ſo ſhall we be lifted vp. The holy are vouchſafed to enter into the kingdome of God, but wee know, this entrance muſt be through many afflictions, Act. 14.22. Through perſecutions, and tribulations, 2. Theſſ. 1.4. All that will liue Godly in Christ Ieſus, ſhall ſuffer perſecution, 2. Tim. 3.12.

GiueGive care yee faint spirits, be ſtrengthened yee weak hands, yee feeble knees receiue comfort. Is it true indeed, that the godly muſt be known by the badge of afflictions, of tribulations, of perſecutions? Yet be yee not diſmaide. Be the burdē you beare, never ſo vnwildy, be it never ſo heavy; there is one in Heaven (& he can come a pace, for he flieth vponupon the wings of the winde) who is able to maſter it, & to lighten it. And therefore though we walke in the very ſhadow of death, we muſt not take diſcomfort at it.

The Lord ſitteth aboue the water flouds, hee commandeth the Heaven, the Earth, the Sea, and all that in them is. Never will he forſake his children, neither in health nor ſickneſſe, light nor darknes, in the land of the living, nor in the land of forgetfulneſſe.

But be it, we are not ſet free from our miſeries; be it, I ſaie, that God ſuffereth vsus, as he ſuffered Stephen to be ſtoned; or as hee ſuffered many his bleſſed Martyrs, to bee ſtretched on the racke, to be burnt with fire, or more grievouſly to be tormented, yet muſt we be full of comfort: for God hath, doth, & yet hereafter will deliver his children, and yet hereafter will deliver vsus, not only from the death of our bodies, when wormes, & rottenneſſe ſhall hauehave made their laſt prey vponupon vsus, but from the death of our mindes too, from that death, I ſay, whereby the ſpirit is buried vnderunder ſorrowes, and findeth no creature in Heavē or Earth to giuegive it comfort.

Content we then our ſelues for any aſſurance he hauehave of any temporall exaltation, it is manifeſt our exaltation is spirituall, & ſo ſhall we be lifted vp. So ſhall we be lifted vp, from mortalitie, to immortalitie; from this vale of miſerie, to the citie of happineſſe, Ieruſalem, which is aboue; from a momentary life, to life eternall. Which eternall life though we cannot fully poſſeſſe as p. 153long as this fleſh encombreth vsus, yet in this fleſh alſo in part we doe enioy it. For in this fleſh we knowe God to be the only very God, and whome he hath ſent IESVS CHRIST. And this is life eternall, ſaith Chriſt himſelfe, Ioh. 17.3.

Hitherto belongeth that which is written, 1. Cor. 13.9. wee knowe in part, and we prophecie in part. And Coloſ. 1.13. God hath tranſlated vsus into the kingdome of his deare ſonne, and 1. Ioh. 3.14. wee knowe that we are tranſlated from death vntounto life. Other like places might bee alleaged: but theſe may ſuffice to ſhew, that even in this life we hauehave a feeling and a taſt of eternal life: and therefore, that even in this life our exaltation is begun, which then ſhall be perfected, when we ſhall be lifted vp from mortalitie to immortalitie; from this vale of miſerie to that citie of happineſſe, IERVSALEM, which is aboue; from a momentarie life to life eternall. Gratious God, make vsus ſo to cast downe our ſelues before thee, that thou in thy good time maiſt lift vsus vp.

EST DEO GRATIA.