The Best Treasure, Chapter 2

The Best Treasure · Chapter 2

p. 11CHAP. II.

The Perſonal Riches of Chriſt opened, in his Divine Nature; manifeſted in his Attributes; with the wonderful Advantages thereof to Believers.

PArt of theſe glorious Treaſures of Chriſt lies in his Perſonal Riches, that vaſt Worth and unknown Excellency that reſide in himſelf, which become the Believers Treaſure alſo, by their Relation to, their Union with, Contemplation of p. 12it, with the communicated Fruits and Effects thereof, Col. 1. 27. which is Chriſt in you the hope of glory. (i. e.) which Treaſure is Chriſt in you, or Chriſt united to you by Faith, and dwelling in you by his Spirit. Chriſt his Perſonal, as well as purchaſed Treaſures are yours, through your Union with, your Relation to, your Enjoyment of him, and his glorious Communications to you.

Now theſe Perſonal Treaſures of Chriſt are demonſtrable, in his Natures, in his Offices, in his ſweet and gracious Diſpoſitions.

In his Natures ſeverally conſidered, and united in his Hypoſtatical and Perſonal Union. The Perſon of Chriſt conſiſts of two Natures,

God, the true Emanuel or (God with us) God manifeſted in the Fleſh.

Man, the true Emanuel or (God with us) God manifeſted in the Fleſh.

So Joh. 1. 14. The Word was made Fleſh, and dwelt among us, and we beheld his Glory, the Glory of the onelyonly begotten Son of God, full of Grace and Truth: That is, the Word, which was God in the Second Perſon; The brightneſs of his Glory, and expreſs Image of his Perſon, Heb. 1. 3. took our Nature to himſelf in one Perſon, and became Mediatour, perfect God, and perfect Man

Firſt, Perfect God, equal with the Father in Eſſence, Joh. 10. 30. I and my Father are one; that is, one God, not one Perſon; 'tis not foreign, one Perſon, but foreign, one thing or Being. I am in the Father, and the Father in me, and therefore my Sheep are ſafe, they are in my hand, and in my Father's hand, (here are two diſtinct Subſiſtences) and we are the ſame: I and my Father are one God; as God, I am equal with him, the ſame p. 13in Subſtance, equal in Power and Glory, Rom. 9. 5. Of whom concerning the Fleſh Chriſt came, who is over all, God bleſſed for ever: over all men, and over all things; or in all, (as Vatab.) This Scripture is generally uſed by all Interpreters to prove the Divine Nature of Chriſt. He is God over all, and bleſſed for ever, in himſelf, and of himſelf: and the Author of all thoſe Bleſſings his Creatures enjoy. By him are all things created that are in Heaven, and that are in Earth, Viſible and Inviſible, whether they be Thrones, or Dominions, or Principalities, or Powers, all things were created by him and for him, Coloſſ. 1. 16. And therefore he is perfect God, this being his peculiar Operation to create the World: By him all things conſiſt; he upholds all things by the word of his Power, Heb. 1. 3. Supporting and ruling them, which is another property of the Divine Nature, the ruling and bearing up of all things in the World, which none but everlaſting Arms can do. So he hath Power to forgive Sins, which only God can do: to raiſe the Dead, to judge the World, Mark 2. 5, 7. Joh. 11. 43, 44. Acts 17. 31. To know the Secrets of all Hearts, Luke 5. 22. To be the Object of Religious Worſhip, Heb. 1. 16. All which abundantly prove the Lord Jeſus to be perfect God: and ſo of infinite Perfection and Bleſſedneſs, to inrich all that come unto him; which will evidently appear, if we do but a little conſider thoſe Perfections of the Divine Nature, as opened in the Scriptures, all which are in Jeſus Chriſt.

Firſt, His Simplicity, being a moſt pure Eſſence without the leaſt Compoſition or Diverſity of Parts or Accidents. There is no mixture of Qualities or p. 14Excellencies in God, but every Attribute is his entire Eſſence, and therefore he is a moſt pure and ſimple Being, as the Names he gives himſelf import, eſpecially theſe two, Ehejeh, Exod. 3. 14. I am hath ſent me unto you. The Word is in the future Tenſe, I will be, hath ſent me; but in the Hebrew, the future Tenſe expreſſeth often both the Preſent and preterperfect; and ſo this Word holds forth God's moſt ſimple, abſolute, and immutable Being and ſelf Exiſtence. So Jehovah, a Name which God ſeems to take moſt Delight in, and which doth as it were ſum up all his glorious Excellencies in one word, importing his moſt pure, glorious, and incomprehenſible Eſſence, which he hath in and from himſelf, before all time, and unto all Eternity, ſubſiſting in, and of himſelf, and giving Being to all his Creatures, and therefore muſt needs be the moſt perfect and ſimple Being. The Unity of his Eſſence proves his Simplicity, he is one God (though three Perſons) Deut. 6. 4. Hear O Iſrael, the Lord our God is one God; he is the firſt Being, and one undivided Eſſence, and therefore moſt pure and ſimple. He is altogether a moſt perfect Being, in and of himſelf, who wants nothing that is excellent, nor can have any thing in himſelf that is evil, and therefore is a moſt ſimple, pure Nature.

And if Jeſus Chriſt, as God, be ſuch a ſimple and excellent Being, then he is a moſt perfect Treaſure to his People; there is nothing wanting in him to make them happy, nor can there be any thing in him or come from him to make them miſerable; then he is true and faithful to Believers; there can be no Contrarieties in him, or Contradictions p. 15proceed from him; his Love is ſincere, his Purpoſes are true, there is a reality in his Expreſſions; for he is one, and of one mind to his redeemed ones. O Believers! think on the Purity of Chriſt's Nature, the Perfection of his Bleſſedneſs, the Integrity of his Affections, and the Infiniteneſs of all his Perfections, to make his beloved ones happy. There's no Moth, or Ruſt, no Worm or Death, can ware out his pure Affections to his People. There is no mixture in his Nature: Compoſition is the Corruption, or Imperfection of created Beings, but in Chriſt's Divine Nature there is Unity and Simplicity, there is nothing can alter his Thoughts and Reſolutions to his ſincere ones: he is moſt true, and moſt full in all his Perfections and this his Simplicity: aſſures Believers of eternal and infinite Bleſſedneſs in their Union with, and Relation unto him, for he is in himſelf the moſt abſolute and perfect Being, the firſt and moſt ſimple Being: he is moſt perfect in and of himſelf, for he hath all his Perfections in and of himſelf (as God) and all that is ſufficient for his infinite Bleſſedneſs, in and from himſelf, and hath all that in him, which is ſufficient for the Good of his Creatures, and higheſt Happineſs of his People. Again, he is moſt perfect, becauſe he wants nothing from another to make him bleſſed. He needs no Creatures to contribute any thing to him, nor doth he loſe any thing by Creatures falling from him: or can have any Addition to his Glory or Bleſſedneſs, by the acceſs of men, or Angels to him. So alſo, he doth what pleaſeth himſelf, nothing can reſiſt his Will, or fruſtrate his Purpoſes, and therefore is moſt perfect in himſelf.

p. 16And if the Lord Jeſus be ſo perfect in himſelf, then he is the Author of Perfection to his People, for he hath made over himſelf, his whole Perſon, God-Man, to Believers, to be their Shield and exceeding great Reward. Then Believer, thy caſe is happy, thy Treaſure is full and perfect, thy Choice is a bleſſed Choice, and thy Lot a perfect Lot, fall'n in a good Ground. Then the Perſon of thy Beloved is altogether lovely, his Accompliſhments being altogether perfect, not a Spot or Blemiſh in him. Then all his Gifts to his Spouſe are perfect, his Righteouſneſs is a perfect Righteouſneſs that makes Believers in God's Account as perfect as Chriſt himſelf, were not the robe of his Righteouſneſs every way as large as thy Guilt and Nakedneſs, were it not long enough and broad enough to cover all thy Deformities, and hide all thy Imperfections from the pure and judging Eye of the Father, it were not perfect. But all his Procurements by his Blood are perfect. His Holineſs is a perfect Holineſs, and he will make his Peoples Graces perfect too, e're he hath done. He is the Rock, his Work is perfect, i. e. He doth perfectly fulfill his Promiſes, his Works are true to his Word, and he will perfect that which concerns his People. Pſal. 138. 8. i. e. He will accompliſh that which he hath begun in me.

Let the doubting Believer know, that the Perfection of Chriſt is Security for Perfection in his Graces alſo, in due time; he that hath begun a a good work in thy Soul, will perfect it until the day of Jeſus Chriſt; he will, e're he hath done, bring thy weak Graces to Perfection, that when he ſhall appear to Judgment, thy Holineſs ſhall be p. 17preſented to the Father without Spot or wrinkle.

Secondly, As the Godhead of Chriſt, is a moſt pure and ſimple Being, ſo is he an infinite Eſſence, both internally, without all Limitation or Dimenſion of his Being; and externally, without all Comprehenſion of Places or Capacities; every Attribute of his is infinite, His Ʋnderſtanding is infinite. Pſal. 147. 5. His Wiſdom, Power, Love, Mercy, Faithfulneſs, and all his Perfections, are one entire, infinite Being, that cannot be known or compriſed, no Bounds or Meaſures can be ſet to his divine Excellencies, The Heaven of Heavens cannot contain him, 1 Kings 8. 27. or compaſs his Greatneſs; how much leſs can a narrow Heart receive his Fulneſs, his Love: and all his Attributes are beyond Knowledge. Iſa. 40. 25. To whom then will ye liken me, or ſhall I be equal, ſaith the holy one. This Infiniteneſs of Chriſts divine Nature, is a myſtery too deep for humane Capacity to fathom, not curiouſly to be ſearched out, but humbly to be ador'd, and no way diſcoverable, but by his own Light, and according to the model of a created underſtanding. Some dark Reflections of this viſible Glory, are diſcoverable in the Glaſs of ſacred Scripture, which declare the Greatneſs of God, both as to his incomprehenſibleneſs and Eternity; he is every where, and yet circumſc…ibed no where, he fills all places in the World, or without the World, but confin'd no where; no where included, no where excluded: containing all things, contained by none, his eſſential Preſence is in all places, not by any Extenſion or Diviſion of parts, which are not in God, but (as the Soul p. 18in the Body, ſo is God in the Univerſe) the whole in the whole, and the whole in every part; He is eſſentially preſent in all Places; not by imparting his Eſſence to any created Being, but by giving and preſerving the Being of thoſe things which fill up thoſe Places: ſo his Power is every where, in that all things are ſubject to his Power; his Wiſdom fills Heaven and Earth, in that all Things and Places are manifeſt in his ſight. And this yields,

1. Comfort to Believers.

2. Terrour to Sinners.

3. Caution to all.

Firſt, Wonderful Comfort to Believers, in the Aſſurance of Chriſt's Omnipreſence with them, to counſel and comfort them. The Believer can ſay, what none elſe can, Where I am, there is my Treaſure with me: In all Eſtates and Places is the Lord Jeſus with his People (while they keep with him.) In the Water, he wades with them; in the Flames, he ſtands between them, to keep off Deſtruction from them; when under Wants, Temptations, Dangers, he is by them at their right hand to relieve them: he knows their Soul in Adverſity, for he is near them: He is by, when Corruptions inſurrect in them, when Satan with his fiery Darts aſſaults them, or Enemies oppreſs them; he ſees when their Fears riſe and their Tears fall: He ſtands behind Ephraim's back when he is mourning, and puts his Tears into his Bottle, and layes his Complaints upon his Heart. No ſooner is Mary mourning for her departed Lord, but he is by her ſide to comfort her. When his Daniels are thrown into the Lyons Den, he goes with them to ſhut the mouthes of devouring Lyons, or p. 19to give Life in the midſt of Death: When the Knife is at the Throats of his Iſaacks, his Power is by to hold back the murtherous hand from deſtroying; We will break their bands, and caſt their cords from us, Pſal. 2. 3. ſay the Saints Enemies: Hold there, ſaith Chriſt, I am with them to defend them. No cruel Edicts can exile them from his Preſence: He was in Patmos with John, and turn'd it into a Pavilion; with Jeremiah in the Dungeon, and gave him Goal delivery. Earthly men may be abroad, and their Treaſures at home; but faithful Believers carry their Treaſure with them, or their Portion, their Inheritance follows them.

Secondly, The Immenſity and Omnipreſence of Chriſt ſpeaks Terrour to the Wicked, in that he is near them to behold and requite their Tranſgreſſions; He knows their Works and their Thoughts, all their ſecret Deſigns are naked in his ſight; There's no covering from his Eye, The Darkneſs and Light are both alike to him, Pſal. 139. 12. He ſees their Rage and Fury againſt him; their hidden works of Darkneſs: All their Plots and Purpoſes againſt his Intereſt are open to his Eye: their inward Thoughts, filthy Luſts, cloſe Practiſes, are before him; he is behind thy back, Sinner, to hear thy blaſphemous Oaths, thy reproachful Slanders of his wayes and People: thy malicious reſolves, thy bloody Decrees againſt his poor and faithful ones: He is before thee to obviate thy Deſigns, to fruſtrate thy Attempts, and requite thy Spight and Miſchiefs. O you who are yet in your blood and gore of Sin, in your confederacy with Death and Hell, in your fixed Wrath againſt the Lord and his Anointed, be perſwaded to believe the p. 20greatneſs of your Danger before you feel it; think how viſible all your works of darkneſs are, when God, who is all Eye, is in every place; and how deſperate your ſinful Adventures are, on the drawn Sword of Divine Juſtice at your Breaſts; how unſafe your ſecureſt ſtate is, who are compaſs'd within the Circle of Omnipreſence, and have Vengeance continually at your heels, yea, are taken in the Arms of devouring Judgment.

Thirdly, The belief of Chriſt's being every where, gives a Caution to all to carry themſelves in all Places and Undertakings, as ſuch who are ever in his ſight: His Eyes run to and fro, to behold the Evil and the Good: He ſtands by thy Bed ſide, to inſpect thy waking Thoughts, to obſerve thy unchaſte Motions, thy Earthy, vain Cogitations; no ſooner is a forbidden wiſh in thy Heart, but his Eye is there alſo: thy tow'ring Pride, thy pale Envy, thy flaming Anger, thy frothy Pleaſure, thy luſtful Deſires, thy revengeful Projects thy Earthy Thoughts, are legible Characters to his diſcerning look. And ſhould not the ſenſe of this adviſe thy rational Soul to more watchfulneſs over thy treacherous Heart: And ſurely, were Chriſts All-ſeeing Eye more obſerved, Perſons Thoughts would be more weighed, and their Inſides more regarded. O, Reader, whoever thou art, Lodge this Truth in thy Heart, and carry this Belief up and down with thee, wherever thou goeſt; The Eye of God is on thee: He that muſt ſhortly be thy Judge, is now thy Recorder; and puts a Remark on all thy Thoughts, Words and Wayes, for which he will bring thee into Judgment. Set a watch on all the riſing motions of p. 21thy Heart; ſtop thy haſty words at the door, and examine what they are, whence they come, whither they go, before thou let them paſs; and meaſure thy deſigned Actions by the Standard of the Sanctuary, e're thou let them go under thy hand; ſeeing he that is thy Judge comes with his meaſuring Line to take an Account of them, and to render according to their nature and merit.

Thirdly, Again, As Chriſts Infiniteneſs exceeds all confines of Place, ſo he paſſes beyond all terminations of Time; being from Everlaſting to Everlaſting, without Beginning, without End: Pſal. 90. 2. His Duration admits of no diſtinction of Time, and therefore muſt needs be Eternal. Time is the meaſure of Finite Beings, which are capable of Priority and Succeſſion, but the Divine Eſſence hath no Beginning, and ſo can have no End: He is the Author of all other Beings, and therefore cannot have a Beginning; there being nothing before him to give him a Being: God hath his Eſſence in and of himſelf, and ſo muſt needs be Eternal. Neither is he only Eternal, (ſaith Aquinas) but he is his own Eternity, becauſe he is his own Eſſence, ſubſiſting in and of himſelf; which Eſſence, or Eternity of his, is the very reaſon of Eternity, and of all things contained therein: for the Divine Eſſence, ſubſiſting of himſelf, muſt needs be before all things that are made, as the Cauſe is before the Effect, and Eternity before Time; ſeeing the things that are made are made by him, Joh. 1. 3.

His Unity alſo proves his Eternity, being one uncompounded and undivided Being, and ſo before all, as Unity is before Multitude: and whatever p. 22Beings are, they are derived from Unity; and without End, for take off Unity and nothing remains. The Scriptures bear full witneſs to the Eternity of Chriſt: Before the Mountains were brought forth, or ever thou hadſt formed the Earth, and the World, from Everlaſting to Everlaſting thou art God, Pſal. 90. 2. I am the firſt, and I am the laſt, and beſides me there is no God, Iſa. 44. 6. He is the Alpha and Omega, the beginning and the Ending, which is, which was, and which is to come, Rev. 1. 8. He is before all, and by him all things conſiſt, Col. 1. 17. And though Chriſt be called the onelyonly begotten Son of God, Joh. 1. 14. and ſo implies the Father to be before the Son; yet this priority is of Order, not of Time; Chriſt, as God, is Eternal with the Father, and ſo before all Time, Joh. 1. 1. and to Everlaſting.

And this greatens the Believers Happineſs beyond all conception, that his Treaſure is Eternal: Time limits all the Comforts and Intereſts of Chriſtleſs Souls, let them ſeem never ſo amiable and great (through the multiplying▪glaſs of miſtaken Senſe) yet the ſhortneſs of their Duration narrows up their Felicity; whereas the portion of Heaven-born Souls exceeds all Dimenſions and Terminations: The Moth of Time cannot conſume their Treaſure: their Leaſe can never expire: thouſands of years, that compriſe the extent of Earthly Eſtates, ſubſtracts nothing from that Eternity, which gives duration to the Saints Treaſure. Rejoyce, O Believer, in the aſſured perpetuity of thy beſt Intereſts; here thy moſt deſired Mercies are but of ſhort continuance: Thy Priviledges are but Tabernacle-priviledges; thy Enjoyments p. 23determinable, thy Frames are tranſient, thy Pleaſures fading, Hope, Peace, Love, Grace, endures but for a Seaſon, but thy Poſſeſſions beyond the Grave, are eternal: and as long as Chriſt lives, ſhall thy Treaſure laſt, thy Holineſs, Happineſs, Pleaſures, and Perfections in the other World, ſhall be coexiſtent with thy Soul; and as far from expiring as the Love that gave them was from beginning.

And as thy Comforts here are ſhort liv'd, ſo are thy Troubles too, Sorrow enduring for a Night, light Afflictions, and but for a moment, 2 Cor. 4. 17. Tears contained within a Bottle, Fears, Wants, Loſſes, Dangers, confin'd within this Span of time, and expir'd▪ with this ſhort Vapor of Life, but thy Conſolations, Gain, Enjoyments, Peace, Safety, ſhall be eternal, no more liable to the Injury of time; thy wet and weary Sowings, are but for a Seaſon; thy weak and waſting Duties, will be over; but thy reaping, thy reſting ſhall know no end, but endure while the Eternity and Omnipotency of Chriſt can make them good.

Fourthly, The Divine Nature of Chriſt is immutable alſo, above all Alteration and Change, He is the ſame Yeſterday, to Day, and for ever. Heb. 13. 8. Immutable is his Nature, being a moſt ſimple Eſſence, free from parts or any Mixture, that might render him capable of Corruption; he is alſo the firſt Being, and ſo free from the Influence and Diſpoſe of a higher Power. Change in any thing comes, either from a Corruptibleneſs in its Nature, or from the Will of a Superiour Power: but God being the firſt and ſupreme Cauſe, is above all, and ſo unalterable in his Nature. Iſa. 44. 6. I am the firſt and the laſt. He is infinite too, and ſo comprehends all Fullneſs of Perfection in p. 24himſelf, and cannot meet with Alteration; they are imperfect things, that are ſubject to change, old things that paſs away, but God is infinitely perfect, and therefore cannot change or be moved from what he is, by any external or internal Cauſe; he cannot ceaſe to be what he was, or begin to be what he was not: (as to his Divine being) indeed the Word, the ſecond Perſon, in time aſſumes the humane Nature, into a Union with himſelf, but then he doth not ceaſe to be what he was, that is perfect God, and ſo doth not change: and though he alters his Laws and Adminiſtrations of Worſhip, in the times of the Goſpel, yet he alters not his mind, this Change was decreed from all Eternity: God determined them to be mutable, and therefore they muſt change, or God would not be immutable. And whereas it may be urged, that God doth threaten to do what he doth not, and promiſe to perform, what he hath never fulfilled, and therefore is mutable. I anſwer, that God never threatens and promiſes in his word abſolutely, but conditionally, and the Condition failing, the Act on which it depends fails: but God doth not change his Mind, neither was this Mutability in man, accidental to God, but foreſeen and ſure, and ſo Gods Purpoſes thereabout, are not alterable, but eternal. And whereas God is ſaid, now to be angry, and then to Love, which argues a Mutation: yet that Change is not in Gods Will and Affection, which is one Eſſence with himſelf, but in his outward Diſpenſation. So that the Divine Nature in Chriſt is unchangeable, both in his Nature and Will, he cannot, he will not vary; in him is no Variableneſs, or p. 25Shadow of turning; he is a Rock, and his Work perfect; Time or Change in Creatures, work no Change in God; 'tis the Miſtake of Unbelief, to think that the Heart of God changes, as the poor Believer doth; like thoſe that row by the Shore, fancy the Land and Houſes on it to move, when 'tis but the Veſſel changes his place.

Comfort thy Heart poor Soul (who haſt ſincerely choſen the Lord to be thy Portion) on this Aſſurance, that the Thoughts of God are the ſame towards thee as ev…: all thy changeable Frames, and unfaithful Dealings with him, works no more Alteration in his Heart to thee, than the interpoſing Clouds, do on the eſſential Light of the Sun; or the Provocations of the Child, on the Fathers Relation, who is ſtill a Father, how unlike ſoever he carries himſelf to the Child: but theſe Inſtances are too ſhort to adumbrate and ſet out the Immutability of God, who cannot but be Truth, though every man be a Lye: he is faithful and cannot deny himſelf to his, though they believe not: 'Tis his Faithfulneſs ſecures thy Faith, and not thy Faith makes good his Faithfulneſs. Rom. 3. 3. 4. Shall their Ʋnbelief make the Faith (or Faithfulneſs) of God, of none Effect? God forbid. Mat. 3. 6. I the Lord, change not, therefore ye Sons of Jacob are not conſumed.

Is Chriſt immutable? Then there is Ground enough for Believers to caſt Anchor on him, and to bottom their ſtrong Hopes upon his Promiſes: for faithful is he that hath promiſed. Heb. 10. 23. He is not as man that he ſhould lye, or as the Son of man, that he ſhould repent. Numb. 23. 19. Hath he ſpoken, and ſhall he not make it good. He cannot p. 26alter the Word that is gone out of his Mouth, Heaven and Earth ſhall paſs away, but not one Tittle of his Word, till all be fullfilled: For this end hath God ſhewed to the Heirs of Promiſe, the Immutability of his Council (confirmed by an Oath) that by two immutable things (his Purpoſe and Promiſe) in which 'tis impoſſible for God to lye, they might have ſtrong Conſolation who have fled for Refuge, to lay hold on the Hope ſet before them. Heb. 6. 18. 19. O Believer, ſuffer not thy Soul to be toſſed to and fro, with every change of Providence without, or of thy heart within, but roul thy Hopes on this Rock of Ages, on whom the Pillars of the Earth hang for their Stedfaſtneſs, the whole Creation for its Suſtentation, by whom Winter and Summer, Day and Night are kept within their Seaſons, and all the changes of his People, reduced into a Conſiſtency with his Covenant Fidelity.

This alſo yields encouragement to Believers, for perſeverance in the way of Duty, whatever Alterations are in their Conditions and the Times they live in: becauſe he that leads them is the ſame, in the worſt, as well as the beſt of Times; and as able to ſecure them, and as firm in his Affections to them, ſeeing he changes not, and therefore cannot, will not leave them.

Again, To this Immutability of God in Chriſt, may gracious Souls go to get their unſteddy Hearts fixed, and derive by Faith more conſtancy to their Spirits towards God: He who is faithful hath engaged it, to eſtabliſh their Hearts with Grace, and keep them from Evil. 2 Theſ. 3. 3. But the Lord is faithful, who ſhall eſtabliſh you and keep you from evil. 2 Chro. 20. 20. Believe God, ſo ſhall you be eſtabliſhed. As Chriſt's Life is Security for the Believer's p. 27Life, Joh. 14. 19. His Power for their Preſervation, 2 Tim. 1. 12. ſo is his Immutability for their Stedfaſtneſs, Pſal. 102. 12. The Author of this Pſalm, under the ſenſe of his weakneſs, and the languiſhing ſtate of Sion, comforts himſelf in the conſideration of Gods Immutability: But thou, O Lord, ſhalt endure for ever: And upon this mountain of Spices raiſes his hopes of Sion (this he takes for granted, from his unalterableneſs) He ſhall appear in his Glory. Go, Believer, and lay (by Faith) thy changeable Heart on Chriſt's Conſtancy; as the Shunamite did her dead Child on Eliſha's Bed, till ſhe received him to Life again, 2 Kings 4. 21. And ſhe ſaid (when her Child was dead) It ſhall be well, verſ. 23. So in the ſame Spirit of Faith with her, Leave thy Soul with a Faithful Jeſus to be made faithful alſo. 1 Theſ. 5. 24. Faithful is he that calleth you, who will alſo do it.

Fifthly, The Omniſcience of Chriſt is another of his Divine Attributes, by which he doth perfectly, and in one Eternal and immutable Act, know himſelf, and all things that were, are, or ſhall be: and things that are not, that never were or never ſhall be; things natural and voluntary, neceſſary and contingent; things in their Cauſes and Effects, acted or intended, good or evil, finite or infinite; all are moſt clearly and fully naked and open in his ſight. He alone fully knows himſelf and his Divine Perfections, 2 Cor. 2. 10. The Spirit ſearcheth all things, yea, the deep things of God, ver. 11. For what man knoweth the things of man, ſave the Spirit of a man, which is in man, even ſo the things of God knoweth no man, but the Spirit of God So Matth. 11. 27. No man knoweth the Son, but the p. 28Father, neither knoweth any man the Father, ſave the Son: That is, No man can know the Divine Nature but God himſelf, immediately and perfectly; That knowledge which the Saints have of God, is but a ſecondary and communicated knowledge, of Gods back parts, as revealed in his Works, Word, and in a Mediatour, according to the meaſure of the Gift of Chriſt: But God knows himſelf immediately and fully as he is: for his Knowledge is his Eſſence, and ſo as Infinite as his Being is. He is a pure Act without any potentiality: therefore his Underſtanding and himſelf are the ſame. He knows alſo all things elſe that are in Being and not in Being; things paſt, preſent, or to come, in one eternal Act, without any ſearch into Principles or Cauſes; as Humane Underſtandings do, in a diſcourſive way, and by ſucceſſion: but hath the Idea's of all things in himſelf, his Eſſence being the Exemplar of thoſe things, ſeeing he gives them their Being: As the Artificer knows the Forms of the Pieces he makes, and the Writer the proportion of his own Letters; ſo doth God, the firſt Cauſe, know all things that receive their Nature from him; they being firſt in him, and ſo eternally preſent to him. Hence the knowledge of God is moſt certain and infallible, and things are as he knows them, ſeeing his Knowledge gives them their Being: which muſt be underſtood of the things that God approves of, as his Creatures, his Providences, and Evils of Puniſhment, which are juſt and righteous: But ſinful Evils have no dependance on his Fore-knowledge, or Influence from his Eſſence. Indeed Actions, as they are natural, have their Being from God; p. 29but the pravity and ſinfulneſs of thoſe Acts (Sin being but the privation of that good which was, and ſhould be in them) is derived from the Subject whoſe Acts they are: As the Motion of the Clock is from the Art of the Artificer; but the obliquity of the Motion is from ſome defect in the Clock it ſelf: Gods fore-knowledge of Sin confers no Phyſical Vertue and neceſſity to the Being and ſucceſſion of Sin, and yet his knowledge of it is certain; all things being naked and manifeſt in his ſight, who is Truth it ſelf, and cannot deceive or be deceived: He determining to permit the Being of Sin, muſt needs fore-know it; elſe his Knowledge would not be perfect: and if his Knowledge ſhould be imperfect, his Eſſence would be ſo too, they being both the ſame; but this cannot conſiſt with the Fountain of all Perfection: He is the Holy One, and can do no Iniquity, Zeph. 3. 5. His Fore-knowledge of Sin, doth not offer Violence to the Nature of man, or deſtroy the natural Freedom of his Will, but foreſeeing what man would be, determined to leave him to the natural Motion of his own Will. Judas betraying Chriſt, as it was ſinful, was the Conſequent of Gods Foreknowledge, but the effect of his own Covetouſneſs. Acts 2. 23.

All Contingencies are perfectly foreſeen of God alſo, both in himſelf as the firſt Cauſe, and ſo they are neceſſary to ſucceed in due time; he ſees them alſo in the ſecond Cauſes, in reſpect of which they are ſaid to be contingent, for to God nothing is accidental, although it ſeems ſo to men, through an Unacquaintedneſs with their Dependance on the firſt Cauſe: Rebeccah's meeting Abraham's Servant p. 30at the Well, and her Diſcourſe with him. Gen. 24. 15. ſeem to Standers by, to be things contingent: but look back to the former Verſe, and you will ſee them to be the anſwer of Prayer, and ſo before appointed: The like was the Midianites drawing Joſeph out of the Pit, Gen. 37. and the Wind blowing down the Houſe on Job's Children, Job 1. though they look like Accidents, yet were the Effects of Gods Permiſſion and fore-appointment.

Again, God fore-knows all Contingencies, not only as they are in their firſt and ſecond Cauſes, but as they are in themſelves; for all things being preſent to him, he perfectly knows what every Cauſe will produce in time, and ſo muſt neceſſarily come to paſs; according to that Axiome; Every thing that is, when once it is, it appears neceſſary that it ſhould be: Acts 15. 18. Known unto God are all his Works, from the beginning of the World. Heb. 4. 13. Neither is there any Creature which is not manifeſt in his ſight, but all things are naked and open to the Eyes of him with whom we have to do. Pſal. 56. 8. Thou telleſt my wandrings, put thou my tears into thy Bottle, are not they in thy Book? Pſal. 139. 2. Thou underſtandeſt my Thoughts afar off: that is, before they are in Being. Prov. 15. 3. The Eyes of the Lord are in every place, beholding the evil and the good. This Wiſdom of Chriſt, as God, is part of his Unſearchable Treaſure, and ſo great a Deep, that 'tis paſt finding out, by his moſt intelligent Creatures in Heaven and Earth. Rom. 11. 33. O the depths of the Riches, both of the Wiſdom and knowledge of God, how unſearchable are his Judgments, and his wayes paſt finding out.

p. 31Again, as God is infinitely wiſe in himſelf, ſo is he the Author of all Wiſdom to his Creatures; He enlightneth every one that cometh into the World. Jo. 1. 9. This is laid down to prove the Divine Nature of Chriſt, he is the Word, which is God; this appears both in his making all things verſe 3. and in his incomprehenſible Eſſence, He is the Light ſhining in Darkneſs, and the Darkneſs comprehends it not: Alſo, he is the Fountain of all that Light and Life his Creatures enjoy, and therefore muſt needs be God. The Evangeliſt doth not ſpeak here of Chriſt as Mediator, and ſo of that ſaving Light, which he gives to his Elect, by his Spirit; but of his divine Eſſence, which the Jews would not own, and as a proof of it; doth inſtance in his creatorly Power: he is the Fountain of that natural Light, which all men have: all Wiſdom comes from him, who is the Father of Lights; he is the Fountain of Light, able to fill the Children of men with all that Knowledge that is neceſſary, to their higheſt Happineſs, to guide them with his Eye, and lead them into all Truth.

Firſt, This yields wonderful Comfort to Believers, that they have choſen ſuch a Saviour, as is able to make them wiſe to Salvation; who not only knows what is beſt for them, but can alſo reveal and make out the Knowledge thereof to them, that they might know and chuſe, what makes for their beſt Good here and for ever: He is the Son of Righteouſneſs, Mal. 4. 2. The bright Morning Star. Rev. 22. 16. The Light of Iſrael, Iſa. 10. 7. The Pillar of Fire by Night. Neh. 9. 12. To ſhew them their way, in their greateſt Difficulties and Obſcurity.

p. 32Secondly, This aſſures gracious Souls, that he who hath undertaken their Conduct, Supply, and Preſervation to Glory, knows how to make it good and finiſh the work he is intruſted with: he can keep that good thing committed to him; he can help them in the worſt of Straits, and lead them through the greateſt Improbabilities, Weakneſſes, Dangers, yea Impoſſibilities to their deſired Reſt.

Thirdly, This alſo relieves them, that they have a Friend in Heaven, who knows their Soul in Adverſity, and is acquainted with all their Troubles, Wants, Weakneſſes, Wrongs, Fears, Dangers, yea with all their Labours, Duties, Deſires and Deſigns for him, and knows how to ſuccour, comfort, ſupport and deliver them, when all Refuge fails them, and there is none to help; and how to requite, and crown all their Duties and Sufferings for his Name: He knows their Corruptions, the Strength, and Prevalency of them, and how to ſubdue and deſtroy them; he ſees their Ways and Infirmities, and how to heal them, he knows the Power and Malice of their Enemies, to reſtrain them, and diſcovers the moſt ſecret Plots againſt his innocent ones, to diſappoint them, that in vain is the Snare laid in his Sight againſt them. He obſerves thy Tears Believer, thy corner Duties, thy Bed-ſide Breathings after him, though hid from others; he takes notice of thy Innocency, when men revile thee, and knows how to plead thy Cauſe, and bring thee to the Light.

Fourthly, This will ſerve to humble the proud Heart of men, that God is acquainted with all their Vileneſs; he ſees their high, their fretful, p. 33their vain, their unclean, their unſound, their rebellious Hearts. Souls; men ſee the beſt of you, your fair and ſpecious Duties, but he ſees your inſide and all your ſecret Rottenneſs, when you ſit before him, as his People ſit, and ſeem devout in your Services; he at the ſame time knows where your Thoughts are wandring, and eſpies every vain Motion and ſinful glance of your deceitful Eye: when thou prayeſt with greateſt Zeal, his Eye is upon thy cloſe Hypocriſie, thy ſpiritual Pride, thy baſe ends, and thoſe conceived Luſts, which will break out, when thy Duties are over. O how ſhould this abaſe thy proud Heart, and prevent thy ſwelling Thoughts upon conceited Excellencies in thy ſelf, or ſuppoſed Worth in thy Duties, ſeeing he knows what is in thee, and how vain man would be wiſe.

This alſo ſhould adviſe thy Soul to Sincerity, in thy Profeſſion, Purpoſes, Promiſes, Duties, becauſe he beholds thee, and weighs thy Paths, ſearcheth thy Heart, tries thy Reins, and will ſhortly bring thy ſecret things to Judgment.

Laſtly. This counſels ſuch as want Wiſdom, to be looking to Jeſus, and waiting at the Fountain, and Spring-head, for their Inſtruction.

Sixthly, the Omnipotency of Chriſt, is another of thoſe glorious Properties of the divine nature, which renders him ſo vaſt, and unconceivable a Treaſure, to all that receive him, He is the mighty God the everlaſting Father. Iſa. 9. 6. who hath infinite Strength to order and eſtabliſh his Kingdom, and to exert his Government in Sion, and over Nations: his Strength muſt needs be infinite, becauſe his Kingdom is eternal; no created p. 34humane arm, can ſway the Scepter of the World, and maintain an everlaſting Rule over the Hearts and Converſations of all his People, in all Ages; and therefore, he muſt be God, and the mighty God, to tranſact the whole Work, that concerns him, as Mediator, and to anſwer the Appellations given him in Scripture. Things are aſcribed to Chriſt, which cannot be performed by leſs than an infinite Power.

Firſt, His creating all things in Heaven and Earth, Col. 1. 16. By him were all things created, that are in Heaven and that are in Earth, viſible and inviſible, whether they be Thrones, or Dominions, or Principalities, or Powers, all things were created by him, and for him: He is the eternal Word, the Exemplar, and efficient Cauſe of all created Beings; The Heavens and Earth, Angels and men, the Inhabitants of the upper and nether World, were all form'd by Jehovah, Chriſt, who gave Being to all his Creatures, as pleaſed him; and therefore his Power muſt needs be Almighty, who is the everlaſting God, the Lord, the Creator of the ends of the Earth, that fainteth not, be that giveth Breath unto the People upon it, and Spirit to them that walk therein. Iſa. 40. 28. chap. 42. 5.

What a potent Lord have Believers choſen, who can ſuperſede all their Difficulties, by his Creation-help? if his whole Store-houſe of Heaven and Earth be not full enough to ſupply their Wants, he can ſoon ſet forth a new Edition of Mercies by his own immediate arm; if their way to Glory, lye through a waſte howling Wilderneſs where no Foot-ſteps can be ſeen to guide them, he can create a Cloud by day, and Pillar of Fire by p. 35Night to conduct them: If their Proviſions fail to relieve them in their Journey, he can rain a Shower of Manna from his ſecret Granary, and open the Caverns of the Flinty Rock, and put new Springs into the barren Wilderneſs to refreſh them; when they are invironed with Troops of Death, he can, in a Moment, interpoſe his fiery Chariots and Horſe-men, and when all their Deliverers fail, ſend from Heaven, and ſave them: when the Viſibility of Religion ceaſes, and the Heavens paſs away as a Scrole, when the Glory of the Lords Houſe is diſſolv'd into a Chaos, when the Gold of the Sanctuary is become Droſs, and the Goſpel-Church metamorphoz'd into the old World, he can even then create a new Heaven, and a new Earth, wherein dwelleth Righteouſneſs. Is thy Heart, Believer, full of filthineſs? Thy Redeemer can create a clean Heart: and if thy Tempeſt-toſſed Soul can find no reſt, thy Lord can create the Fruit of the Lips, Peace for thee: What is too hard for a creating Arm to do? Or what can undoe that People, who have a faithful Creator to commit themſelves, and all their Concerns unto?

Secondly, Another Proof of the Omnipotency of Chriſt, is the upholding all things by the Word of his Power, Heb. 1. 4. Who being the Brightneſs of his Fathers Glory, and the expreſs Image of his Perſon, and upholding all things by the Word of his Power. Here's another Royalty of the divine Nature of Chriſt, a new beaming out of his Glory as God, even in the bearing up, maintaining, and Diſpoſe of the whole Creation, in the former ver. the forming of the Univerſe, and whole World, p. 36was aſcribed to Chriſt: and here the Preſervation of it alſo, is laid upon him, as a further Evidence of his oneneſs with the Father: having begun his Work in the Creation, he carries it on in his providential Suſtentation thereof, He is before all things, and by him all things conſiſt. Col. 1. 17. He is the Foundation that underprops the whole Fabrick of Heaven and Earth, which would ſoon ſink down into its firſt nothing, if everlaſting Arms were withdrawn from beneath it, he that firſt gives Being to his Creatures, muſt continue it; Conſervation is but a Continuation of the firſt act of Creation, to preſerve the World from Deſtruction, to continue the Creatures in their peculiar Nature and Properties, and to govern thoſe Diverſities in an united Subſerviency to his Will and Glory; and the Well-being of the whole, is a work of infinite Power, and needs the ſame Strength, that firſt produced them. And this is the work (Chriſtians) of your Meſſiah, that perſon who is God-Man; who by his divine power and efficacious Providence, animates, actuates, cheriſhes, quickens, and ſweetly diſpoſes of all Creatures, Actions and Affairs in the World. He is the great Monarch of Heaven and Earth, that changes Times and Seaſons, whoſe hands are under his Wings, and hath a wheel within the Wheels, that turns about things as pleaſeth him; brings Light out of Darkneſs, Order out of Confuſion, Good out of Evil: who hath the Government on his Shoulders, and abſolute Power in his hand, to diſpoſe of all perſons and things, as may moſt further the Pleaſure of his own Will, the Advance of his Glory, and the Good of them that fear him.

p. 37And is not this Security enough to thoſe, who have intruſted themſelves and all their Concerns, with this glorious Potentate, and King of Kings, who hath the Management of all things in Heaven and Earth, that it ſhall be well at laſt with the righteous? the momentous Affairs of the world, and of Sion, ſhall iſſue in the beſt Good of thoſe that love his Name. How ſhould this calm the tumultuous Fears of the godly into a ſweet Serenity of Spirit, and ſtill their tempeſtuous Thoughts in a quiet Relyance on the Arm, Care, and Faithfulneſs of their Lord, who knows how to govern the World, and can, and will bring about his Work to gracious ends by all ſeeming Contrarieties, and interfering Providences in the World. Why art thou afraid, ſaith Caeſar, to the Maſter of the Ship, that began to be diſturb'd in his Spirits, by reaſon of the Storm and the Darkneſs of the Night? Thou carryeſt Caeſar. How much more ſhould Believers be ſedate and quiet in their Minds, who have embarqued Chriſt. Caeſar had only ſome Command at Land, none over the Sea; he govern'd the Bodies of a few men, but Chriſt rules at Land and Sea; he ſits upon the Floods, and at the Helm of this great Veſſel of the World; how ſhould this lift the Saints Heads above all their Waters?

Thirdly, Chriſt's working Miracles by his own Power, proves his Omnipotency, that nothing is too hard for him; a Miracle is ſomewhat done, which is above and beſides the Power and Courſe of Nature; not only as the thing done, but as the manner of doing, when the Cauſe is ſecret, and unknown to us, and the thing utterly beyond all natural p. 38Cauſes, that's a Miracle which none but God can do, either mediately by ſecondary Agents, or immediately of himſelf. Miracles are only done by a divine hand, becauſe none but God can change the Order of Nature: and this Chriſt did, not by anothers, but by his own power: The Humane Nature in Chriſt was but the Inſtrument of the divine Action, and the humane Action received it's Vertue from the divine Nature, ſaith Aquinas. It was by his own Power, that Chriſt did ſuch mighty works as no man ever did. 'Tis ſaid, Vertue went out of him, and healed all their Diſeaſes who touched him. Luke 6. 19. It was by his word he caſt out Devils, and healed them that were ſick. Mat. 8. 6. The Wind, and the Seas obey'd him. ver. 27. With Authority he commanded the unclean Spirits and they obey'd him. Mark. 1. 27. He opened the Eyes of them that were born blind, made the dumb to ſpeak, the dead to walk; by which mighty Works, he proves himſelf to be one with the Father: What he ſeeth the Father do, theſe alſo doth the Son likewiſe; for as the Father raiſeth up the dead and quickneth them, even ſo the Son quickneth whom he will. Jo. 6. 19. 24.

Neither did he ſhew ſuch Wonders himſelf only, but by his Power he enables his Servants alſo, to do ſuch mighty Works, as were above the Power of lapſed Nature to do. Mark. 16. 17. 18. And theſe Signs ſhall follow them that believe in my Name (i. e. by my Power and Authority from me) ſhall they caſt out Devils, they ſhall ſpeak with new Tongues, they ſhall take up Serpents, and if they d…ink any deadly thing, it ſhall not hurt them, they ſhall lay hands on the ſick, and they ſhall recover. p. 39And ſurely, if the exerted Power of Chriſt by weak Inſtruments, could do ſuch mighty things, above the Capacity of natural Agents, then the eſſential Power of Chriſt can do much more than what he hath done.

Fourthly, That muſt needs be an Almighty Power in Chriſt, that can beſtow on the Saints, all things that they ſhall ask of the Father in his name: but ſuch is the Power of Chriſt, Joh. 14. 13. Whatſoever ye ſhall ask of the Father in my Name, that will I do, that the Father may be glorified in the Son. He doth not ſay, my Father ſhall do it, or that will I procure for you by my Mediation and Intereſt in the Father; though that be true alſo: but that will I do by my own Power, as God equal with the Father. (I will do it) this he repeats again in the next ver. If ye ſhall ask any thing in my Name, I will do it, being willing to fix this glorious Truth in their Minds, that as he was reſolv'd to fullfill all their juſt Deſires, made in his name, ſo he was able to do it, the Father and he being one. And this muſt needs be an Almighty power, to hear and anſwer all the Requeſts of all the Saints on Earth, at once: what multitudes are there of Believers in every Age, more than can be numbred, who are alway compaſſing the Throne, and ſending up a Cloud of Incenſe, to the Mercy Seat daily; putting up Variety of Requeſts to the Father, through Chriſt, and that not for mean things neither? They beg for the holy Spirit, for the Sheddings abroad of his Love, and Shinings out of his Glory; for treading down of Satan, for ſubduing of Corruption, for Conqueſt over his Enemies, Enlargement of his Kingdom; for an Almightineſs p. 40to do, and invincible Patience to ſuffer the whole Will of God, for the Forgiveneſs of great Sins, and Multitudes of Sins, for Perſeverance in Grace, and for an eternal Crown of Glory; theſe a…e many things and great things, things that none but a God can give, and yet no more than what Chriſt is engag'd to beſtow on all that ſincerely ſeek him; and therefore muſt needs be God Almighty, and worthy of Sinners Choice, and of the Saints Truſt.

Fifthly, This alſo ſets forth the Omnipotency of Chriſt, that he is able not only to do all things for, but in his People, working all their Works in them; the Apoſtle tells us, 2 Cor. 3. 5. We are not ſufficient of our ſelves, to think a Thought that is good; Neither know we what to pray for as we ought. Rom. 8. 26. In them dwells no good thing, as they are in themſelves; Neither can they do any thing without him: their Eyes are unto him for all their Help, their Springs are in him: in the Lord ſhall one ſay have I Righteouſneſs and S…rength; they are dead as to any ſelf-ſufficiency for the leaſt thing that is good; but he is their Life, the Soul that animates all their Faculties, the hand that leads them, the Wiſdom that directs them, the Power that actuates them in every good thing. Their Works muſt be wrought in God or can never be good; 'tis he that works in them, to will, and to do, of his good Pleaſure, he teacheth them to profit, he held Iſrael by the hand teaching him to go: he carries his Lambs in his Arms, and gently drives them that are with young; drawing thoſe that are indiſpoſed, quickening them that are dead: he is the Fountain that fills all their p. 41Pits, the Head that gives out animal Influences to every Member, for every Duty: and muſt not he then be an all-ſufficient God, and have an infinite Treaſury to give to all richly to enjoy, and an Almighty Arm to do all the work of Saints on Earth? O admire Believers, and relye on this Jeſus.

Sixthly, raiſing the dead is an act of Omnipotency, a peculiar Property of the divine Nature, which hath been, is, and ſhall be the Work of Chriſt; I am the Reſurrection and the Life. Jo. 11. 25. i. e. He for whoſe ſake and by whoſe Power the dead ſhall be raiſed at the laſt day. Martha ſuſpects Chriſts Ability to revive her dead Brother, ſhe believed indeed, he ſhould riſe at the laſt day, and not before; why ſaith Chriſt, they that ſhall then riſe from the dead, ſhall riſe by my Power; and if I will raiſe up the dead then, I can as eaſily do it now. The hour is comming in which all that are in their Graves, ſhall hear his Voice, and ſhall come forth, they that have done Good, unto the Reſurrection of Life, and they that have done evil, unto the Reſurrection of Damnation. Joh. 5. 28. 29. And I will raiſe him up at the laſt day. Joh. 6. 54. That there ſhall be a general Reſurrection of the dead, at the laſt day; when every Body (though now conſumed) ſhall be raiſed up and reunited to the Soul, and be brought to the final Judgment, is not queſtioned by thoſe that believe, and know the Scriptures. The Author of this Reſurrection is God, as God, but the ſecond Perſon, the Lord Jeſus, is delegated to accompliſh this Work, which he ſhall do by his own Voice, (ſaith Chriſt himſelf) by a Shout, by the Voice of the Arch-Angel, and with the Trump of God, ſaith the Apoſtle, 1 Theſ. 4. 16. p. 42with a great Sound of a Trumpet, ſaith the Evangeliſt, Mat. 24. 31. That is, the Lord Jeſus ſhall, at that laſt day, by his mighty Voice, pronounced by the Arch-Angel, cauſe all the dead, both ſmall and great, to ariſe in their ſame Bodies, though chang'd into an immortal State, and ſuitable Capacity, to that Condition, to which they are intended, to receive their Soul, and to come to Judgment. And is not this a mighty Work, to quicken the dead, a work peculiarly aſcribed to God. 2. Cor. 1. 9. For we had the Sentence of Death in our ſelves, that we ſhould not truſt in our ſelves, but in God which raiſeth the Dead: 'Tis the work of God, and of none but God, to raiſe the dead: 'Tis a work full of Wonder and Amazement, beyond all Principles of created reaſon, to conceive how thoſe Bodies diſſolved to duſt, mingled with other Bodies in the Grave, digeſted into other Natures, by Beaſts, Fiſhes, Fowls, that have devoured them, ſhould yet return and be ſeparated from other Duſt and Natures, into the ſame Individuals, is ſuch a Miracle as is only fit matter for Faith, not Senſe, and a firm Foundation for the Believers Hope and Comfort.

It may be thou ſeeſt nothing but Deaths on thy Graces, Frames and Capacities; thou findeſt Decayes in thy Soul, the Spirit of Life ſeems to be departed from thee, thou canſt not pray, hear, converſe, with that ſweetneſs and delight as heretofore; Comfort thy ſelf Believer; He that is the Life, is the Reſurrection alſo: He that quickned thy Heart, when Dead, will revive it, when decay'd: 'Tis as eaſie with him to reſtore thy Spiritual Frames, as to beſtow them: He that can raiſe the whole p. 43World from their Bodily, total Death; can eaſily, and will, in due time, cure thy Soul-dyings alſo.

Again, This will chear drooping Sion, who faints at her Deſolations, and fears what will become of the deſtruction on her Intereſts: 'Tis lamentable to obſerving Souls, to ſee how Religion goes down daily: Holineſs is departed from the Earth: The Rod of the wicked lies on the back of the Righteous: the wicked are exalted, and the Righteous oppreſſed: The Houſe of David waxes weaker and weaker, and the Houſe of Saul waxes ſtronger: This is a ſad Spectacle; yet in this caſe Relief is to be fetch'd from an Omnipotent Jeſus: who hath ſaid, His dead men ſhall live: who can open his Peoples graves, and revive his decay'd Intereſt, and cauſe a Nation to bring forth in a day: and Overturn, Overturn, Overturn, till his Kingdom be eſtabliſhed in the Earth.