Israels Prayer in Time of Trouble, Sermon 5

Israels Prayer in Time of Trouble · Sermon 5

p. 1THE FIFTH SERMON.

HOSEA Chap. 14. ver. 5.6, 7.

5. I will be as the dew unto Israel: he shall grow as the Lilly, and cast forth his re…ts as Lebanon.

6. His branches shall spread, and his beautie shall be as the Olive Tree, and his smell as Lebanon.

7. They that dwell under his shadow, shall returne. They shall revive as the Corne, and grow as the Vine; the sent thereof shall bee as the wine of Lebanon, &c.

IN these verses is contained …ods answer unto the second part of Israels petition, §. 1.wherein they desired him to doe them good, or to receive them graciously; And here God promiseth them severall singular blessings set forth by severall metaphor… and similitudes, all answering to the name of Ephraim, and the ancient promises made unto him, Deu. 33.13, 17. &c. opposite to the p. 2many contrary courses threatned in the former parts of the Prophecy under metaphors of a contary importance. Here is the dew of grace, contrary to the morning cloud & the earthly dew that passeth away, Cap. 13.3. Lillies, Olives, Vines, Spices, contrary to the Judgments of Nettles, Thornes, Thistles, chap. 9, 16.10.8. Spreading roots contrary unto dry roots, chap. 9.16. A fruitfull vine, bringing forth excellent wine, contrary to an empty Vine bringing fruit only to it selfe, that is, so sowre and usavory, as is not worth the gathering, chap. 10.1. Corne growing, instead of corne taken quite away, chap. 2.9. instead of no staulk, no bud, no meale, chap. 8.7. Fruit promised in stead of no fruit threatned, chap. 9.16. Wine promised in opposition to the failing of wine, Chap. 9.2.2.9. Sweet wine opposite to sowre drinke, Chap. 4.18. Safe dwelling in stead of no dwelling, Chap. 9.3. Branches growing and spreading, instead of branches consumed, Chap. 11.6. Green trees instead of Dry springs, Chap. 13.15. And all these fruits the fruits as of Lebanon, which was of all other parts of that Country the most fertill Mountaine, full of various kindes of the most excellent Trees, Cedars, Cypresse, Olive, and divers others, affording rich gummes and balsomes: full also of all kinds of the most medicinall and aromatick herbs, sending forth a most fragrant odour, whereby all harmfull and venemous Creatures were driven from harboring there: And in the Vallies of that Mountaine were most rich grounds for Pasture,Adricomius, in N…p…alim. 64. Brocard. Hieron. in loc. Corne, and Vineyards, as the Learned in their descriptions of the holy Land have observed.

p. 3The Originall of all these blessings is the heavenly dew of Gods grace and favour (alluding to that abundance of dew which fell on that Mouniaine,) descending upon the Church, as upon a garden bringing forth Lillies, as upon a Forrest, strengthning the Cedars, as upon a Vineyard, spreading abroad the branches,, as upon an Olive yard, making the trees thereof green and fruitfull, and as on a rich field, receiving the Corne. Here is spirituall beautie, the beautie of the Lillie, exceeding that of Solomon in all his glory; spirituall stabilitie, the rootes of the Cedars, and other goodly trees in that mountaine; spirituall odors, and spices of Lebanon; spirituall fruitfulnesse and that of all sorts and kinds for the comfort of life. The fruit of the field, bread to strengthen, the fruit of the Olive trees, oyle to refresh, the fruit of the Vineyard, wine to make glad the heart of man, Psal. 104.15.

Wee esteeme him a very rich man, and most excellently accommodated, who hath gardens for pleasure, and fields for corne and pasture, and woods for fuell, for structure,foreign. A…enaeus. lib. 1. cap. 23 Vid l. 4. ss. de Censibus. for defence for beautie and delight: and Vineyards for wine and oyle, and all other conveniencies both for the necessities and delights of a plentifull life. Thus is the church here set forth unto us as such a wealthy man, furnished with the unsearchable riches of Christ, with all kinde of blessings both for sanctity and safety; as the Apostle praiseth God the father of our Lord Jesus Christ, who hath blessed us with all spirituall blessings in heavenly places in Christ p. 4viz. Election to eternall life, adoption to the condition of sonnes, and to a glorious inheritance, redemption from misery unto blessednesse, remission of sinnes, knowledge of his will, holinesse and unblameablenesse of life, and the seale of the Holy Spirit of Promise, as we find them particularly enumerated. Ephe. 1.3, 13.

§. 2.The words thus opened, doe first afford us one generall Observation, in that God singleth out so many excellent good things by name in relation to that generall petition, Doe us good, That God many times answereth prayer abundantly beyond the petitions of his people. They prayed at large only for good, leaving it (as it becommeth us who know not alwayes what is good for our selves) to his holy will and wisedome in what manner and measure to doe good unto them: And he answers them in particular with all kinde of good things. As in the former petition they prayed in generall for the forgivenesse of sinne, and God in particular promiseth the healing of their Rebellions, which was the greatest of their sinnes. God many times answers the prayers of his people, as he did the seed of Isaac, Gen. 26.12. with an hundred fold encrease. As Gods word never returns empty unto him, so the prayers of his servants never return empty unto them; and usually the c…op of prayer is greater then the seed out of which it grew, as the putting in of a little water into a Pumpe makes way to the drawing out of a great deale more. Isaac and Rebecca had lived twentie yeares together without any children, and he grew now p. 5in yeares, for he was forty yeares old before hee married; hereupon he solemnly prayes to God in behalfe of his Wife, because shee was barren, and God gave him more then it is probable hee expected, for hee gave him two Sonnes at a birth, Gen. 25.21, 22. As the cloud which riseth out of the earth many times in thinne and insensible vapours, falleth downe in great and abundant showres: so our prayers which ascend weak and narrow, returne with a full and enlarged answer. God deales in this point with his children, as Ioseph did with his brethren in Egypt; he did not only put corne into their Sacks, but returned the money which they brought to purchase it, Gen. 42.25. So he dealt with Solomon, he did not onelyonly give him wisdome and gifts of government, which he asked, but further gave him both riches and honour, which he asked not, 1 King. 3.13. The people of Israel when they were distressed by the Ammonites, besought the Lord for help; he turnes backe their prayers, and sends them to their Idols to help them; they humble themselves, and put away their Idols, and pray againe, and the highest pitch that their petitions mounted unto was Lord, Wee have sinned, doe unto us whatsoever seemeth good unto thee, onelyonly deliver us we pray thee this day, Iudg. 10.15. and God did answer this prayer beyond the c…tents of it; hee did not onelyonly deliver them from the Enemy, and so save them, but subdued the Enemy under them, and delivered him into their hands; he did not only give them the relief they desired, but a glorious victory beyond their p. 6desires, Iudg. 11.22. God deales with his servants ar the Prophet did with the woman of Shunem, when he bid her ask what she needed, and tell him what she would have him doe for the kindnesse she had done to him, and she found not any thing to request at his hands, he sends for her again, and makes her a free promise of that which shee most wanted and desired, and tells her that God would give her a sonne, 2 Kings 4.16. So many times God is pleased to give his servants such things as they forget to ask, or gives them the things which they aske, in a fuller measure then their owne desires durst to propose them. David in his troubles asked life of God, and would have esteemed it a great mercy onelyonly to have beene delivered from the feare of his Enemies: and God doth not onelyonly answer him according to the desire of his heart in that particular, and above it too, for he gave him length of dayes for ever and ever; but further setled the Crowne upon his head, and added honour and majesty unto his life, Psal. 21.2, 3, 4, 5.

And the Reasons hereof are principally two.

§. 3.1 We beg of God according to the sense and knowledge which we have of our owne wants, and according to the measure of that Love which we beare unto our selves. The greater our love is to our selves, the more active and importunate will our petitions be for such good things as we need: But God answers prayers according to his knowledge of us, and according to the Love which hee beareth unto us. Now God knowes what things p. 7we want much better then we doe our selves, and he loves our souls much better then we love them our selves, and therefore he gives us more and better things then our own prayers know how to ask of him. A little childe will beg none but trifles and meane things of his father, because he hath not understanding to looke higher, or to value things that are more excellent; but his father knowing better what is good for him, bestowes on him education, traines him unto learning and vertue, that he may be fit to manage and enjoy that inheritance which he provides for him: so, wee know not what to aske as we ought, Rem. 8.26. and when we do know, our spirits are much straitned, we have but a finite & narrow love unto our selves. But Gods knowledge is infinite, and his love is infinite, and according unto these are the distributions of his mercy. Even the Apostle himselfe when he was in affliction, and buffetted by the messenger of Satan, and vexed with a thorn in his flesh, besought the Lord for nothing but that it might depart from him; but God had a farre better answer in store to the Apostles prayer, and purposed to do more for him then he desired, namely to give him a sufficiency of grace to support him, and to magnify his strength in the infirmitie of his servant, 2 Cor. 12.9. When the Prophet had encouraged men to seek the Lord, and to turne unto him, and that upon this assurance, that he will not only heare petitions for mercy and forgivenesse, but will multiply to pardon, that is, will pardon more sinnes then we can confesse (for with him there is p. 8not only mercy, but Plenteous redemption, Psal. 130.7.) he further strengthneth our faith and encourageth our obedience unto this duty, by the consideration of the thoughts of God, to wit, his thoughts of love, mercy, and peace towards us; My thoughts are not your thoughts, neither are your wayes my wayes saith the Lord; for as the heavens are higher then the earth, so are w… wayes higher then your wayes, and my thoughts then your thoughts. Esa. 55.7.8.9. He can pardon beyond our petitions, because his thoughts of mercy towards us are beyond our apprehensions. See the like place Ier. 29.10, 11, 12.

§. 4.2 God answers prayers not alwayes with respect to the narrow compasse of our weak desires, but with respect to his owne honour, and to the declaration of his own greatnesse: for he promiseth to beare us that wee may glorifie him. Psalme 50.15. Therefore he is pleased to exceed our petitions, and to do for us abundantly above what we ask or think, that our hearts may be more abundantly enlarged, and our mouthes wide opened in rendring honour unto him. When Perillus a favorite of Alexander, foreign. Plutarch. Apoph…heg.begged of him a portion for his daughters, the King appointed that fifty Talents should be given unto him, & he answered that ten would be sufficient; the King replied that tenne were enough for Perillus to ask, but not enough for Alexander to grant: So God is pleased many times to give more then we ask, that we may look upon it not only as an Act of mercy, but as an act of honour; and to teach us in all our prayers to move God as well by his glory as by his mercy: So Moses p. 9did, when he prayeth for pardon unto Israel, lest Gods Name should be blasphemed, Numb. 14.15, 16, 17. So Ioshua did when Israel turned their backs before their enemies, what wilt thou do unto thy great Name? Josh. 7.9. So Solomon in his prayer at the dedication of the Temple, Heare thou in heaven thy dwelling place, and do according to all that the stranger calleth to thee for, that all the people … the earth may know thy Name, 1 Kings 8.43. So David in his for Israel, and for the performance of Gods promise to the seed of David, Do as thou hast said, let it even be established, that thy Name may bee magnified for ever. 1 Chron. 17.23, 24. So Asa, O Lord thou art our God, let not man prevail against thee, 2 Chron. 14.11. So Iehosaphat, Art not thou God in heaven? and rulest not thou over all the kingdoms of the Heathen? and in thine hand is there not power and might, so that none is able to withstand t…ne? &c. 2 Chron. 20.6. So Hezekiah when he spread the blasphemies of Sennacherib before the Lord, O Lord our God, save us from his hand, that all the kingdomes of the earth may know that th…u art the Lord, even thou onelyonly: Isa. 37.20. So the Church of God in the time of distresse, Help us O God of our salvation, for the glory of thy Name, and deliver and purge away our sinnes for thy Names sake; wherefore should the Heathen say, where is their God? Psal. 79.9, 10. As every creature of God was made for his glory, Prov. 16.4. Rom. 11.36. so every Attribute of God doth work and put forth it selfe for his glory. If he shew mercy, it is to shew the riches of his glory, Rom. 9.23. Eph. 1.11, 12. If he execute p. 10justice, it is to make his power known, Rom. 9.17.22. 2 Thes. 1.9. When he putteth forth his power, and doth terrible things, it is to make his Name known, Isa. …4.1, 2, 3. If he engage his truth, and make his promises Yea and Amen, it is for his own glory, and that his Name may be magnified in doing what he hath said, 2 Cor. 1.20. 2 Sam. 7.25, 26. …xod. 3.14, 15. Exod. 12.41. Iosh. 11.45. Whensoever therefore we pray unto God, and therein implore his mercy on us, his justice on his enemies, his truth to be fulfilled, his power, wisedome, or any other Attribute to be manifested towards his people, the highest and most prevailing medium we can use, is the glory of his own Name ▪ Gods ultimate end in working must needs be our strongest argument in praying, because therein it appears that we seek his interest in our petitions as well, and above our own.

This serveth first to encourage us unto prayer, because God doth not onelyonly hear and answer prayers,Sect. 5. which is a sufficient motive unto his servants to call upon him, O thou that hearest prayers, unto thee shall all flesh come, Psal. 65.2.66.20.86.5, 6, 7.102.17. but because he oftentimes exceedeth the modesty, the ignorance, the fearfulnesse of our Requests, by giving unto us more then wee ask. When poore men make requests unto us, we usually answer them as the Eccho doth the voyce, the answer cuts off halfe the petition. The Hypocrite in the Apostle (Iam. 2.15, 16.) when he saw a brother or sister naked or destitute of daily food, would bid him be warmed or filled, but in the p. 11mean time give him nothing that was needfull; and so did rather mock then answer their requests. We shall seldom finde amongst men Iaels cu…tesie, Iudg. 5.25. giving milk to those that ask water, except it be as hers was, foreign, munus cum hamo, an entangling benefit,Seneca. the better to introduce a mischief: there are not many Naamans among us, that when you beg of them one Talent, will force you to take two, 2 Kings 5.23, But Gods answer to our prayers is like a multiplying glasse, which renders the request much greater in the answer then it was in the prayer. As when we cast a stone into the water, though … be but little in it selfe, yet the circles which come from it spread wider and wider till it fill the whole pond: so our petitions though very weak as they come from us▪ and craving but some one or other good thing, yet finding way to the fountain of life, and unsearchable treasure of mercy which is in Christ, are usually answered with many and more spreading benefits.Spiritu… noster. clariorem s… num reddit cum illum Tula…er longi canali… angust as tractum pa…en…iore novissime exi…u essundit. Seneca Epist. 108. The Trumpet exceedingly streng…hneth the voyce which passeth through it; it goes in at a narrow passage, and the voyce is but a silent breath as it comes from the mouth; but it goes out wider, with a doubled and multiplyed vigour: So our prayers usually go up narrow to God, but they come down with enlarged answers from him againe; As the root is but of one colour, when the flower which groweth out of it is beautified with variety.

Now this should be a great encouragement unto us to call upon God with sincerity of heart, because p. 12he multiplyeth to pardon, because we know not the numbers of his salvation, Psal. 71.15. we cannot count the summe of his thoughts towards us, Psal. 139.17, 18. If there were any man so wealthy, that it were all one with him to give pounds or pence, and who usually when he were asked silver, would give gold, every indigent and necessitous person would wait upon this mans mercy. Now, it is as easie with God to give Talents as farthings, as easie to over answer prayers as to answer them at all. It is as easie to the Sunne …o fill a vaste Palace as a little closet with light; as easie to the Se… to fill a channell as a bucket with water. He can satisfie with goodnesse, and answer with wonderfull and terrible things, Psal. 65.4.5. Oh who would not make requests unto such a God, whose usuall answer unto prayer is, Be it unto thee as thou wilt? Matth. 15.28. Nay, who answers us beyond our own wils and thoughts, Ephes. 3.20. and measureth forth mercy by the greatnesse of his own grace, and not the narrownesse of our desires. The **Hier. in Ezek. 49. Pagnin in Thesaur. W…se…s de m…nsur. Heb li. 1. ca 1 Sect. 6.7. B…z in Matt. 17.14. Iun. in Gen. 23. Masius in Iosh. 7. Ainsworth on Gen. 20. Se…ar in Iosh. 7. q…. 5.Matt 17:14Gen 23Josh 7Gen 20shekell belonging to the sanctuary was as many learned men think, in weight double to the common shekell which was used in civill matters: To note unto us, that as God expects from us double the care in things belonging unto him above what wee use in the things of the world, so he usually measureth back double unto us againe; good measure, pressed down, shaken together, and running over into our bosomes. When the man sick of the palsie was carried unto Christ to bee healed, Christ did beyond the expectation of p. 13those that brought him, for he not only cured him of his disease, but of his sinne, gave him not onelyonly health of body, but peace of conscience; first, Be of good chear, thy sinnes be forgiven thee; and then, Arise, take up thy bed, and go to thy house: Matth. 9.2.6. The Thief on the Crosse besought Christ to remember him, when he came into his kingdom, but Christ answers him farre beyond his petition, assuring him that the same very day he should be with him in Paradise, Luk. 23.42, 43. The poore man at the gate of the Temple beg'd for nothing of Peter and Iohn but a small alms, but they gave him an answer to his request far more worth then any other alms could be, namely, such an alms as caused him to stand in need of alms no longer, restored him in the name of Christ unto sound strength, that he walked, and leaped, and praised God: Act. 3.6. **Si non secundum volunta…m, tamen ad u…ilitatem. foreign. Acrotatus apud Plutarch Laconic Apoph…heg. Sect. 6.In like manner doth God answer the prayers of his people, not alwayes it may be in the kinde, and to the expresse will of him that asketh, but for the let…er, and consequently more to his will then himself expressed.

Secondly, This should encourage us in prayer to begge for an answer, not according to the defect and narrownesse of our ow… lowe conceptions, but according to the fulnesse of Gods own abundant mercies. It would not please one of us if a beggar should ask of us gold, or jewels, silke, or dainties; wee would esteeme such a petitioner fuller of pride and impudence, then of want. But God delights to have his people begge great things of him, to implore the performance of exceeding p. 14great and precious promises, 2 Pet. 1. …. to p…y for a share in the unsearchable riches of Christ, to know things which passe knowledge, and to be filled with the …ulnesse of God, Ephes. 3.8, 18, 16▪ to ask things which eye hath not seen, nor e…re heard, nor hath entred into the heart of man to conceive, 1 Cor. 2.9. to ask not as beggers onelyonly for an Almes, but as children for an inheritance, Rom. 8.15, 17, …3. Gal. 4.6, 7. not to ask some thing, or a few things, but in every thing to l…t our requests be made known unto God, Phil. 4.6. because with Christ he giveth us freely all things, Rom. 8.3…. even all things richly to enjoy, 1 Tim. 6.…7. As Alexander the Great was well pleased with Anaxarchus the Philosopher when he desired an hundred talents of his Treasurer.Plutarch. He doth well, s…ith he, in asking it, and understands his friend aright, who hath one both able and willing to give him so great a gift. God allows his children a spirituall and heavenly ambition to covet earnestly the best gifts, 1 Cor. 12.31. to aspire unto a kingdome, and accordingly to put up great and honourable requests unto him. To think what great things Christ hath purchased, what great things God hath promised and proposed to us, and to regulate our prayers more by the merits and riches of Christ, and by the greatnesse of Gods mercies, then by those apprehensions which we cannot but have of our own unworthinesse.

Sect. 7.Now next from the particulars of the Text, thoguh many particular observations might be raised, yet I shall reduce them unto one generall, p. 15which may comprehend the particulars; namely, That whom God loves and pardons, upon them he powreth forth the benediction of his grace and spirit, as the dew of heaven to quicken them unto an holy and fruitfull conversation. The generall promises nakedly set down before, I will heale, I will love, are here further amplified by many excellent metaphors, and elegant figures, which are nine in number, multiplyed into so many particulars, partly because of the difficulty of the promise to be believed, which is therefore severally inculcated and represented: Partly because of the dejectednesse of the people under the variety of their former sufferings, who are therefore by variety of mercies to be raised up and revived▪ and partly to represent the perfection and compleatnesse of the blessings intended, which should be of all sorts, and to all purposes; and the foundation of all the rest is this, that God promiseth to be as the dew unto Israel: For Ephraim having been cursed with much drouth and barrennesse; now when God blesseth him again, he promiseth to be unto him as dew is to the weary and thirsty ground, which so refresheth it that the fruits thereof doe grow and flourish againe. Lillies, flowers, trees, vines, corne are very apt (especially in such hot Countreys as Iudea) without much refrewing dew and showres from heaven, to dry up and wither away: so would Ephraim have been quite consumed by the heavie wrath of God, if he should not with the supplies of his grace and holy spirit, and with his heavenly refreshments p. 16and loving countenance revive them againe.

Dew in the naturall signification of it, importeth a comforting, refreshing, encouraging, and calling forth the fruits of the earth, as being of a gentle insinuating vertue, which leasurely soaketh into the ground; and in that sense is mentioned as a blessing, Gen. 28.39. In the mysticall and spirituall sense of it, it signifieth Christ, Psal. 72.6. who by his holy word and heavenly grace dropping down and distilling upon the souls of men,Chrysost in Psal. 51.7.Ps 51:7 Deut. 32.2. Iob 29.22, 23. by his princely favour and loving countenance, which is as a cloud of the latter rain, Prov. 16.15.19, 12. by his heavenly righteousnesse, and most spirituall efficacy, Isa. 26.19.45.8. doth to quicken, vegitate and revive the hearts of men, that they like dew from the womb of the morning are borne in great abundance unto him, as multitudes of men, and believers use to be expressed in the Scripture by drops of dew, Psal. 110.3. Mich. 5.7. In one word, That which dew is to the fields, g…rdens, vineyards, flowers, fruits of the earth, after an hot and a scorching day, That the favour, word, grace, loving countenance, & holy Spirit of Christ will be to the drooping and afflicted consciences of his people.

From this metaphor then we learn,

1. That we are naturally, dry, barren, fruitlesse, and utterly unable to do any good, to bring forth any fruit unto God, like an heathy and parched l…nd, subject to the scorching terrors of the wrath of God, and to his burning indignation. So Christ compares Ierusalem unto a dry withered p. 17tree, fitted unto judgement, Luk. 23.31. And hee assureth us that out of him we can do nothing, Iohn 15.4.5. In us of our selves there dwelleth n… good thing, Rom. 7.18. we are not of our selves as of our selves sufficient unto any thing. 2 Cor. 3.5. He is the Sun that healeth us, Mal. 4.2. he the rain that disposeth us, Psal. 72.6. he the root that deriveth life and nourishment upon us, Revel. 22.16. As naturall, so much more spirituall fruitfulnesse, hath its ultimate resolution into him, who alone is the father of the raine, and begetteth the drops of dew, Hos. 2.21.22. Iob. 38.28.

2. That the grace of God is like dew to the barren and parched hearts of men to make them fruitfull.§. 8. And there are many things wherein the proportion and resemblance stands.

First, None can give it but God, It comes from above, it is of a celestiall originall, the nativity thereof is from the wombe of the morning. Are there any amongst the vanities of the Gentiles that can cause raine, or can the heavens give showres? Art not thou he O Lord our God? for thou hast made all these things, Ier. 14.22. And the like wee may say in a more strict and peculiar sense of regeneration, That it is a spirituall and heavenly birth; It is not of blood, nor of the will of the flesh, nor of the will of man, but of God. There is no concurrence or active assistance of the flesh, or of any naturall abilities unto a birth which is meerely spirituall, Ioh. 1.13. Ioh. 3▪ 5, 6. Iam. 1.17, 18. Therefore Christ was pleased to go up into heaven, before he shed forth his holy Spirit in p. 18abundance on the Church,aaIta docet ut quod quis que didicerit, non tantum cognoscendo videat sed etiam volendo appe…a…, ag…nd…que pe…s…ciat. Aug de Grat. Christi. cap. 14. Trahitur miris modi ut velit ab illo qui novit intus in ipsis hominum … bus operari, non ut homines, quod fieri non potest, nolentes credant, sed ut vo… e… ex nolentibus fiant, cont. 2. Ep…st. Pelag. lib 1. cap. 19. Interna, occul…a; mirabil…s, in eff…bilis potestas, de gr…t. Christ. cap 14. Occultissima efficacissim… potestas cont. 2. Ep. Pelag li. 1 c. …0. omnipotentissima pot…stas, de corrept & grat. cap. 14. Modo mirabili & ineffabili agers, de praed…stinat. sanct. cap. 10. idque indeclinabiliter atque insupera…iliter de corrept. & grat. cap 1…. I…tus à patre audiunt a… que discunt, qui credunt. de praedest. sanct. cap 8 vocatio Al…a & se…ta, Epist… 107. Bernard. Sermon. Parv. Serm. 66. Ioh. 7.39. Ioh. 16.7. Act. 1.4.5. to teach us, first, that our conversion and sanctification comes from above, by a divine teaching, by a spiritu…ll conviction, by a supernaturall and omnipotent traction, by an heavenly calling, by the will of him who alone can give a will unto us. No voice can be heard by those that are dead, but the voyce of the Sonne of man, Ioh. 6.44.45. Ioh. 16.8, 9, 10, 11. Heb. 3.1. Iam. 1.18. P…il …, 1…. Ioh. 5.25. Heb. 12.25. and withall to acquaint us whither the affections and conversations of men thus sanctified should tend, namely, unto heaven, as every thing works towards its originall, and every part inclines unto the whole, Col. 3.1, 2. P…il. 3.…0. With allusion unto this metaphor of dew or raine, the holy Spirit is said to be powred out upon the Churches, Act. 2.17. Tit. 3.6. and the word of grace is frequently compared unto raine. As it is the seed, by which we are enabled to bee fruitfull, Math. 13.19. so it is the r…ine which softne…h the heart, that it may be the better wrought upon by that seminall vertue, Esay 55.10, 11. Heb. 6.7. whereas false teachers are called clouds without water, Iud. v. 12. They have no fructifying vertue in them. None can give grace but God; It is heavenly in its nature, therefore it is so in its originall; It stayes not for man, Mic. 5, 7. It depends not on the wills, concurrencies, preparations, or dispositions which arise out of us, p. 19but it wholy preventeth us; we are made active by it, but we are not bbPedissequa non praevia volunt…s, A…g. Epist, 106. gratià dei praeveni dicimus hominum voluntates, Epi. 107. ut velimus sine nobis operatur cum autem vol…mus, nobiscum cooperatur. Aug. de grat. & lib. arb…r. cap. 7.at all antecedently active in fitting or dispos…ing our selves for it.

Secondly, It is the fruit of a ccAristot Meteorolog▪ lib. … cap. 10. Plin. lib. 2. cap. 60. l. 18. cap. 29.Serene, cleare and quiet heaven; for dew never falleth either in scorching or in tempestuous weather as Philosophers have observed, In like manner, the grace, favour and blessings of God are the fruits of his reconciled affection towards us: Upon the wicked he raineth storme and tempest, he showreh down on them the fury of his wrath, and shewes himselfe dark cloudy, gloomy, terrible unto them, Psa. 11.6. Psal. 83.15. Iob. 20.23. …ah. 1.3.8. But unto those that feare his name he openeth a clear and a gracious countenance, and being reconciled unto them, sheddeth abroad his love into their hearts and his peace into their consciences, like Gedeons dew on the fleece and on the ground, as a speciall evidence of his grace; and therefore the Psalmist compares the love and peace that is amongst brethren unto dew, Psal. 133.3. which ever falleth from a calme, serene and quiet skie.

Thirdly, It is abundant and innumerable;§. 9. who can number the drops of dew on the ground, or the haires of little raine? (for so they are called in the originall foreign because of their smalnesse and number, Deut. 32.2.) so Husshai expresseth the multitudes of all Israel, 2 Sam. 17.12. we will light upon him as the dew falleth upon the ground; And the multitudes of beleevers are said to be born unto Christ by his sending forth the rod of his strength, as dew from the wombe of the p. 20morning Psal. 110.3. as we finde Historically verified, Acts 2.41. Act. 5.14.16. Act. 6.7. Acts 9.31, 42. Act. 19.20. Such is the grace and favour of God unto his people after their conversion; unsearchable, it cannot be comprehended, or measured, nor brought under any number or account, Psal. 71.15. Psal. 139.17.18. Christ is compared unto Manna, hee was the bread that came down from heaven, Ioh. 6.50, 51. and Manna came in mighty abundance, so that there was enough for every one to gather, Exod. 16.16. It had dew under it, and dew over it, as we may conjecture by comparing Exod. 16.14. with Num. 11.9. whereunto the holy Ghost seemeth to allude when he speaks of the hidden Manna, Lud. Capel. S…i. cileg pag 132.133.Rev. 2.17. (though that may likewise referre unto the pot of Manna which was kept in the Tabernacle, Exod. 16 32, 33. Heb. 9.4. As our life is said to be hid with Christ, now hee is in Heaven, Col. 3.3.) By this dew coming along with Manna▪ is intimated, That the mercies of God in Christ, his daily mercies, (which are said with allusion, I suppose, unto this Manna, to be renewed every morning, Lam. 3.23.) and his hidden mercies, to wit, the inward comforts of his grace and spirit, are all Innumerable and past finding out. We may say of his mercies, as the Psalmist of his Commandements, I have found an end of all perfection, but these are exceeding broad, more then eye hath seen, or ear heard, or the heart it self is able to comprehend, 1 Cor. 2 9

Fourthly, It is silent, slow, insensible, while it is falling you cannot say, here it is: it deceives the p. 21eye, and is too subtle for that to see it: it deceives the eare, and is too silent for that to heare it: it deceives the face, and is too thin and spirituall for that to feel it. You see it when it is come, but you cannot observe how it comes. In this manner was God pleased to fill the world with the knowledge of his Gospell, and with the grace of his Spirit, by quiet, small, contemptible, and as it were, by insensible meanes: The kingdome of God came not with Observation, Luk. 17 20.21. that is, with any visible notable splendor, or externall pompe (as the Iewes expected the Messiah to come) but it came with spirituall efficacy, and with internall power upon the consciences of men, and spread it self over the world by the Ministry of a very few despised instruments; with respect unto which manner of working the spirit is compared unto winde, which we heare and feel, but know not whence it comes, nor whither it goes Iohn 3.8. The operations of grace are secret, and silent upon the conscience; you shall finde mighty changes wrought, and shall not tell how they were wrought. The same man coming into the Church, one houre, a swine, a dogge, a lion, and going out the next houre in all visible respects the same, but invisibly changed into a Lamb.

Fifthly, It is of a soft and benigne nature, which gently insinuateth and worketh it selfe into the ground, and by degrees moisteneth and mollifieth it, that it may be fitted unto the seed which is cast into it. In like manner the spirit, the grace, the word of God is of a searching, insinuating, p. 22softning qualitie; it sinks into the heart, and works it selfe into the conscience and from thence makes way for it selfe into the whole man, minde, thoughts, affections, words, actions, fitting them all unto the holy seed that is put into them: as the earth being softned and mingled with the dew, is the more easily drawn up into those varieties of herbs and fruites that are fed by it.

Sixthly, It is of a vegerating and quickning nature, it causeth things to grow and revive againe; therefore the Prophet cals it the dew of herbs, Esay. 26.19. which are thereby refreshed, and recover life and beauty; even so the word and spirit of grace distilling upon the soule, as small raine upon tender herbs, and as showres on the grasse, cause it to live the life of God, and to bring forth the fruits of holinesse and obedience, Esay 55.10, 11. Those parts of the world which are under either perpetuall frosts, or perpetuall scortchings, are barren and fruitlesse, the earth being closed up, and the sap thereof dried away by such distempers. Such is the condition of a soule under wrath, that hath no apprehensions of God but in frost or fire; for who can stand before his cold? Psal. 147.17. Who can dwell with everlasting burnings? Esay 33.14. Feare contracteth and bindeth up the powers of the soule; it is the greatest indisposer of all other unto regular action. But when the soule can apprehend God as love, finde healing in his wings, and reviving in his ordnances, this love is of an opening and expansive quality, calling forth the heart unto duty, love within p. 23as it were hastening to meet and close with love without ▪ the love of obedience in us, with the love of favour and grace in God. I shut and barre my doore against an Enemy whom I feare, and look upon as armed to hurt me; but I open wide my doores, my bosome, unto a friend whom I love, and look upon as furnished with counsell, and comfort, & benefits to revive me. There is a kind of mutuall love between dew and the earth; dew loves the earth with a love of benefice…ce, doing it good, and earth loves dew with a love of concupiscence, earnestly desiring it, and opening unto it. Such is the love between Christ and the soule when hee appeares as dew unto it. He visites the soule with a love of mercy, reviving it, and the soule puts forth it selfe towards him in a love of duty earnestly coveting as well to serve as to enjoy him.

Lastly, it is of a refreshing and comforting nature, tempering the heat of those hotter Countries, and so causing the face of things to flourish with beauty and delight. So God promiseth to be unto his people in their troubles as a cloud of dew in the heat of harvest, Esay 18.4. The spirituall joy and heavenly comfort which the peace and grace of God ministreth to the consciences of believers, Rom. 15.13, 5.1. Phil. 4.4. 1 Pet. 1.8. is said to make the bones flourrish like an herb, Esay 66.14. (As on the other side a broken spirit is said to dry up the bones, Prov. 17.…2.) Their soule saith the Prophet, shall be as a watered garden, they shall sorrow no more; I will turne their mourning into joy and will comfort them, Ier. 31·12, 13.

p. 24§. 10.By all which we should learne, first, as to bee sensible of our owne personall and spirituall drinesse, barrennesse, emptinesse of fruit and peace, hard hearts, withered consciences, guilty spirits, under our own particular sinnes: So in regard of the whole land to take notice of that tempest of wrath, which like an East winde out of the wildernesse dryeth up our springs, and spoileth our treasures, as the Prophet complaines, Hos. 13.15.16. and to be humbled into penitent resolutions, as the Church here is. If God who was wont to be as dew to our Nation, who made it heretofore like a Paradise, and a watered garden, be now as a Tempest, as a consuming fire unto it, turning things upside down, burning up the Inhabitants of the Earth, causing our land to mourn, and our joy to wither, (as the Prophet speaks, Ioel 1.12.) this is an evident sign, that the Earth is defiled under the inhabitants thereof, Isa. 24.4, 5. Therefore as our sinnes have turned our dew into blood, so our repentance must turn our blood into dew againe. If ever we look to have a happy peace, we must make it with God: Men can give peace onelyonly to our bodies, our fields, our houses, our purses, (nor that neither without his over-ruling power and providence, who alone mannageth all the counsels and resolutions of men) but hee alone can give peace to our consciences by the assurance of his love, which is better then life. And if there should be peace in a Nation, made up onelyonly by humane prudence and correspondencies, without publike repentance, and through Reformation in Church, p. 25in State, in Families, in Persons, in judgement, in manners; it would be but like those short interims between the Egyptian plagues, Exod. 8.15.9.34. A respiting only, not a removing of our affliction; like the shining of the Sunne on Sodom before the fire and brimstone fell upon it, Gen. 19.23, 24. Wee all cry and call for Peace, and while any thing is left would gladly pay dear, very dear to recover it againe. But there is no sure and lasting purchase of it, but by unfained Repentance and turning unto God; this is able to give peace in the midst of warre. In the midst of storme and tempest Christ is sufficient security to the tossed ship, Matth. 8.24, 27. This man is the peace even when the Assyrian is in the Land, Mic. 5.5. Whereas impenitency, even when we have recovered an outward peace, leaves us still in the midst of most potent Enemies, God, Christ, Angels, Scripture, Creatures, Conscience, Sinnes, Curses, all our Enemies. The Apostle tels us that Lusts warre against the soule, 1 Pet. 8.11. There is a strong emphasis in the word, soule, which is more worth then all the world, nothing to bee taken in exchange for it. Matth. 16.26. So long as we have our lusts unconquered, we are under the wofullest warre in the world, which doth not spoyle us of our blood, our money, our corne, our cattell, our houses, our children, but of the salvation of Immortall soules. Time will repaire the ruines of other warres, but eternity it self will not deliver that poor soule which is lost, and fallen in the Warres of lust.

p. 26Therefore if you would have peace as a mercy, get it from God, let it be a dew from Heaven upon your conversion unto him. A Kings favour is said to be as dew on the grasse, Prov. 9.12. and as a cloud of the latter raine, Prov. 16.15. And it would with all joyfulnesse be so apprehended, if by that meanes the blessing of peace were bestowed upon these distressed Kingdomes. How much more comfortable would it be to have it as a gift from God unto a repenting Nation? For God can give peace in anger, as well as he doth warre. A ship at Sea may be distressed by a calme, as well as broken by a tempest. The cattell which we meane to kill, we doe first preferre unto some fat pasture: And sometimes God gives over punishing, not in mercy but in fury; leaving men to goe on quietly in their owne hearts lusts, that they who are filthy may be filthy still, Psal. 81.12. Hos. 4.14.17. Esay 1.5. Ezek. 24.13. God was exceeding angry with Israel when hee gave them their hearts desire, and sent them Quailes, Num. 11.32.33. Many men get their wills from Gods anger by murmuring, as others doe theirs from his mercy by prayer; but then there comes a curse along with it. Now therefore when our own sword doth devour us, when our Land is through the wrath of the Lord of hoasts so darkened; that the people thereof are as fuell of the fire: no man sparing his brother, every man eating the flesh of his owne arme (it is the sad character which the Prophet gives of a Civill Warre, Esay 9.19, 20.) Let us take heed of Gods complaint, In vaine have I smitten your Children, they receive p. 27no correction, Ier. 2.30. Let us make it our businesse to recover God. It is he that causeth Warres to cease in the earth, Psal. 46.10. And it is he who powreth out upon men the strength of battell, and giveth them over to the spoylers, Esay 42.24▪ 25. A sinfull Nation gaines nothing by any humane Treaties, policies, counsels, contributions, till by repentance they secure their interest in God, and make him on their side. God being prevailed with by Moses in behalfe of Israel after the horrible provocation of the Golden Calfe, sends a message to them, I will send an Angell before thee and will drive out the Canaanite, And presently it followes, when the people heard these evill tidings they mourned, Exod. 33.2, 3, 4. What were these evill tidings, To have an Angel to protect and lead them? to have their enemies vanquished? to have possession of a land flowing with milk and honey? was there any thing lamentable in all this? yes. To have all this and much more, and not to have God and his presence, was heavy tidings unto Gods people. And therefore Moses never gave God over till he promised them his own presence again, with which he chose rather to stay in a wildernesse, then▪ without it to goe into the land of Canaan. If thy presence goe not along, carry us not up hence, Exod. 33.13, 14, 15.

Secondly, we should from hence learne,Sect. 11. whatever our spirituall wants are, to looke up to heaven for a supply of them. Neither gardens, nor woods, nor vineyards, nor fieldes, nor flowers, nor trees, nor corne, nor spices will flourish or revive without p. 28the Dew and concurrence of heavenly grace. Christ alone is all in all unto his Church; though the instruments be earthly, yet the vertue which gives successe unto them, comes from heaven.

1. The beauty of the Lillies, or as the Prophet David cals it, the beauty of holinesse ariseth from the Dew of the morning, Psal. 110.3. He is the ornament, the attire, the comelinesse of his Spouse. For his people to forget him, is for a mayd to forget her ornaments, or a spouse her attire, Ier. 2.32. The perfect beauty of the Church, is that comelinesse of his which he communicates unto her, Ezek. 16.14. Of our selves we are wretched, miserable, poore, naked,; our gold, our riches, our white rayment, we must buy of him, Revel. 3.18. He is the Lord our righteousnesse, whom therefore we are said to put on, Rom. 1….14. He hath made us Kings and Priests unto our God, Rev. 5.10. and being such, he hath provided beautifull Robes for us, as once he appointed for the Priests, Exod. 28.2. Revel. 4.4.6.11.7.9.Vide Gul. Stuc. Co…vival. lib. 2 cap. 26. This spirituall beauty of holinesse in Christs Church, is sometimes compared to the marriage ornaments of a Queen, Psal. 45 14. Revel. 18.7, 8.21.2. Sometimes to the choyce flowers of a garden, Roses and Lillies, Cant. 2.1.2. Sometimes to a most glorious and goodly Structure,Et quae divisa bea…os. Efficiunt, coll… cta tenet, Clau. Rev. 21.11.23. Sometimes to the shining forth of the Moone, and the brightnesse of the Sunne, Cant. 6.10. Revel. 12.1. All the united excellences of the creatures are too low to adumbrate and figure the glories of the Church.

2. The root and stability of the Church is in and p. 29from him; he is the root of David, Revel. 5.5. Except he dwell in us, we cannot be rooted nor grounded, Eph. 3.17. All our strength and sufficiency is from him, Phil. 4.13. Eph. 6.10. 1. Pet. 5.10. The graft is supported by another root, and not by its owne. This is the reason of the stability of the Church, because it is founded upon a Rock, Matth. 16.18. not upon Peter, aaforeign. Isid. … lib. 1. Epist …35. Vt ae…isic…r…tu… Ecclesia super Petram quis sactus est Petra Paulum audi dicentem, Petra autem erat Christus, Aug. in Psal. 60. Super hanc Petram quam confessu… es, super hanc Petram qu…m cognovisti dicens, Tu es, Christus Filius Dei vivi, aed sicabo Ecclesiam meam. De verbis Dom. Serm. 13 Quid …st super hanc Petram? Super hanc fidem: Super id quod dict…m est, Tu es Christus fi…ius Dei. Tract. 10. in Epist. 1. Ioann. Felix fidei petra, Petri ore o…sessa tu es Christus filius Dei. Hilar. de …rin. l b. 2. Super hanc cons…ssio…is Petram Ecclesiae aedificatio est. lib. 6 foreign. Chrisost. in loc. vid. Reynold, Conferrence with Hart. cap. 2 divis. 1. Causaub. exercitat. ad An…l Eccl…s. 15. c. 12 & 13. Sixt. Senen. l. 6, Annot. 68 69.Ps 60but upon him whom Peter confessed; upon the Apostles onelyonly Doctrinally, but upon Christ personally, as the chiefe corner stone, elect and precious, in whom whosoever beleeveth shall not be confounded, or by failing in his confidence, be any wayes disapointed and put to shame, Eph. 2.20, 21. 1 Pet. 2.6. This is the difference between bbIstam eratiam non habuit homo primus qua vellet nunquam esse malus; sed sane habuit in qu… s… pe…manare v…llet nun…uam malus esset. Sed deseruit, & desertus est… Haec prima est gratia quae data est primo Adam. Sed haec potentior est in secund. Adam. Prima sit, ut habeat Homo justitiam si velit. Secunda sit etiam ut velit, & tantum vel…t, tantoque ardore diligat, ut camis voluntatem …n…raria concupiscentem voluntate spiritus vincat, &c. Aug. de corrept, & grat. cap. 11. & 12.the righteousnesse of Creation and the righteousnesse of Redemtpion; the state of the world in Adam, and the state of the Church in Christ. Adam had his righteousnesse in his own keeping, and therefore when the power of hell set upon him, he tell from his stedfastnesse; there was no promise given unto him that the gates of Hell should not prevaile against him, being of p. 30an earthly constitution he had corruptibility, mutability, infirmity belonging unto him out of the principles of his being. But Christ the second Adam is the Lord from Heaven, over whom death hath no claime, nor power; and the righteousnesse and stability of the Church is founded and hath its originall in him. The powers of darknesse must be able to evacuate the vertue of his Sacrifice, to stop Gods eares unto his intercession, to repell and keep back the supplies and influences of his spirit, to keep or recover profession against his ejectment; in one word to kill him againe, and to thrust him away from the right hand of the Majesty on high, before ever they can blow downe or overturne his Church. As Plato compared a man, so may wee the Church, unto a tree inverted, with the root above and the branches below. And the root of this tree doth not only serve to give life to the branches while they abide in it, but to hold them fast that none can be able to cut them off, Ioh. 10.28, 29.

Sect. 12.3, The growth and spreading abroad the branches of the Church, is from him whose name is the branch, Esay 11.1. Zach. 3.8. Unto him are all the ends of the Earth given for a possession, and all the Kingdomes of the world are to be the Lords, and his Christs. In regard of his first dispensation towards Israel, Gods first born, so the Land of Canaan is peculiarly called Immanuels Land, Esay 8.8. But in regard of his latter dispensation, when he sent the rod of his strength out of Sion, and went forth Conquering and to conquer, and gave p. 31commission to preach the Gospell unto every creature; So the whole world is now under the Gospell become Immanuels Land, and he is King of all the Earth, Psal. 47.7. King of Kings and Lord of Lords, Rev. 19.16. Gentiles come in to the light of his Church, and Kings to the brightnesse of her rising, and the Nation and Kingdome that will not serve her shall perish, &c. Esay 60.3.12. Now every Countrey is Canaan, and every Christian Church the Israel of God, and every regenerate person borne in Sion, and every spirituall worshipper the Circumcision; now Christ is crucified in Gala…ia, and a Passeover eaten in Corinth, and M…nna fed on in Pergamus, and an Altar set up in Egypt, and Gentiles Sacrificed, and stones made children unto Abraham, and Temples unto God, See Ioh. 4.21. Mal. 1.11. Zeph. 2.11. Gal. 6.16. Esay 44.5. Esay 14.1. Zach. 8.23. Rom. 2.29. Psal. 87.4, 5. Phil. 3.3. Col. 2.11. Gal. 3.1. 1 Cor. 5.7, 8. Revel. 2.17. Esay 19.19, 21.23. Rom. 15.16. Luk. 3.8. Eph 2.11. In Christs former dispensation the Church was only Nationall, amongst the Iewes, but in his latter dispensation, it is Oecumenicall, and universall, over all the world; a spreading tree, under the shadow of the branches whereof shall dwell the foule of every wing, Ezek. 17.23.

4. The Graces of the holy spirit wherewith the Church is annoynted, are **Origo fontium & fluminum more, virtutum & scientiarum Christus. Si quis callet i…gento, si quis nitet Eloquio, si quis moribus placet, inde est, Bernard. in Cant. Se…m. 13.from him. He is the Olive tree which emptieth the golden oyle out of himselfe, Zach. 4.…2. Of his fulnesse we all receive grace for grace, Ioh. 1.16. with the same p. 32spirit are we anoynted, animated by the same life, regenerated to the same nature, renewed unto the same image, reserved unto the same inheritance, dignified in some respect with the same Offices, made Priests to offer spirituall Sacrifices, and Kings to subdue spirituall enemies, and Prophets to receive teaching from God, and to have a duplicate of his law written in our hearts, 2 Cor. 1.21. Ioh. 14.19. 1 Cor. 15.48, 49. Rom. 8.17. 1 Pet. 2 5. Rev…l. 1.6. Ioh. 6.45. Ier. 31.33.

5. The sweet perfume and scent or smell of Lebanon, which ariseth out of holy duties, the grace which droppeth from the lips of his people, the spirituall incense which ariseth out of their prayers, the sweet savour of the Gospell which spreadeth it selfe abroad in the ministry of his word, and in the lives of his servants, they have all their original in him, and from his heavenly dew.foreign, Chrysost. Serm. 27. in Gen. vid. Lud. Capell. Spi. cileg. pag. 97, 98. Weemse exercit. C…rem. lib. 1. p. 62, 63. Of our selves, without him, as we are altogether stinking and unclean, Psal. 14 3. Prov. 13.5. so we defile every holy thing which we meddle with, Hag. 2▪ 13, 14. Prov. 28.9. Esay 1.11.15. insomuch that God is said, as it were, to stop his nose that he may not smell them, Amos 5.21. they are all of them as they come from us, gall and wormwood, and bitter clusters, Deut. 29.18.32, 32. But when the spirit of Christ bloweth upon us, and his grace is poured into our hearts and lips, then the spices flow out, Cant. 4.16. Then prayer goes up like incense and sweet odours, Revel. 5.8. then instead of corrupt, rotten, contagious communication, our discourses tend to edifying, and minister p. 33grace to the hearers, Eph. 4.29. then the Savour of the knowledge of Christ, manifested it selfe in the mouthes and lives of his servants in every place where they come, 2 Cor. 12.4.

6. The shadow and refreshment, §. 14.the refuge and shelter of the Church against storme and tempest, against raine and heat, against all trouble and persecution, is from him alone. He is the onelyonly defence and covering that is over the Assemblies and glory of Sion, Esay. 4.5. The name of the Lord is a strong Tower, unto which the righteous flye and are safe, Prov. 18.10. So the Lord promiseth when his people should be exiles from his Temple, and scattered out of their own land, that hee would himselfe bee a little Sanctuary unto them in the Countreys where they should come,De Domo sua nemo extrahi debat aut in jus vocari, quia domus …utssimum cuique R…fugium atque receptaculum. De in jus vocando. P. leg. 18. &. 21. Ezek. 11.16. He is a dwelling place unto his Church in all conditions, Psal. 90.1.91.1, 2, a strength to the needy, a refuge from the storme, a shaddow from the heat, an hiding place from the winde, a covert from the Tempest, a Chamber wherein to retire when indignation is kindled, Esay 25.4.26.20.32.2. Every History of Gods power, every Promise of his love, every Observation and experience of his providence, every comfort in his word, the knowledge which we have of his name by faith, and the knowledge which we have of it by experience, are so many arguments to trust in him, and so many hiding places to flie unto him, against any trouble. VVhat time I am affraid I will trust in thee,. Psa. 56.3. VVhy art thou cast down O my soule? still trust in God, Psal. 42.5, 11. He hath delivered, p. 34he doth deliver, he will deliver, 2 Cor. 1.10. Many times the children of God are reduced to such extremities, that they have nothing to encourage themselves withall but their interest in him; nothing to flye unto for hope but his Great name made known unto them by faith in his promises, and by experience of his goodnesse, power and providence. This was Davids case at Ziklag, 1 Sam. 30.6. and Israels at the red Sea, Exod. 14.10, 13. and Ionahs in the belly of the fish, Ion. 2.4, 7. and Pauls in the shipwrack, Acts 27.20, 25. God is never so much glorified by the faith of his servants, as when they can hold up their trust in him against sight, and sence; and when reason saith thou art undone, for all help sailes thee, can answer in faith, I am not undone, for he said, I will never faile thee nor forsake thee.

7. The power which the Church hath to rise up above her pressures, to outgrow her troubles, to revive after lopping, and harrowing, to make use of aaMedicamenta quaedam prius affligunt ut sanent, & ipsa collyria nisi s…nsum videndi priùs claudant, prodesse non possunt. Aug▪ qu. in Matth. qu. 14. Quo terreri deberet, illo ipso recreatur — contumeliam tenet curationis pignus, &c▪ Scult. cap. 42. Observat. in Matth. de mullere Syrophae…issa. Plures efficim…a quotīes metimu…, Tertul. Apol. cap. ult.affliction as a meanes to flourish againe, all this is from him. That in trouble we are not overwhelmed, but can say with the Apostle, As bbforeign. &c. Chrys. de Tribus put…is, Ser 2. in Psal. 50.Ps 50dying, and behold we live; as chastened, and not killed; as sorrowfull, yet alwayes rejoycing; as poore, yet making many rich; as having nothing, and yet possessing all p. 35things, like the corne wich dies and is quickned againe, like the vine that is lopped and spreads againe, all this is from him who is the Resurrection and the life, Ioh. 11.25. who was that grain of wheat which dying, and being cast into the ground, did bring forth much fruit, Ioh. 12.24. the branch which grew out of the rootes of Iesse, when that goodly family was sunk so low as from David the King, unto Ioseph the Carpenter.

Lastly,§ 14. as God is the Author of all these blessings unto his people, so when he bestowes them he doth it in perfection; the fruits which this dew produceth, are the fruits of Lebanon, the choycest and most excellent of any another. If hee plant a Vineyard, it shall be in a very fruitfull hill, and with the choycest plants, Esay 5.1, 2. a noble Vine, a right seed, Ier. 2.21. When in any kinde of straights wee hauehave recourse to the Creature for supply, either wee find it like our Saviours figg-tree, without fruit, or like our Prophets vine, as good as empty, the fruits thereof not worth the gathering, Hos. 10.1. Grapes of gall and bitter clusters; full of vanity, windinesse, vexation, disappointment; friends faile either in their love, or in their power; people cry Hosanna to day and Crucifige to morrow. Men of low degree are vanity, and men of high degree a lie. Counsels clash, or are puzzled with intricacies, and unhappy obstacles, like the wheels in Ezekiels Vision, that seeme hampered in one another. Armies like Ruben, unstable as waters, that flow now, and p. 39anon ebbe, and sinke away again. Treasures like the Mountaines out of which they were first digged, barren, and fruitlesse, better fuell to feed our sinnes, then water to quench our flames; matter of prey to the wicked, more then of help to the miserable. In one word, take any creature-helps in the world, and there will bee something, nay very much of defect in them. All being, but by Gods, is mixed with not-being; and as every man, so every creature else which is nothing but creature, is a Lier, like Iobs brook, or friends which he compareth thereunto, that vanisheth into nothing when there is most need of it, Iob. 6.17, 21. A Lier, either by way of perfidiousnesse, which promiseth and then deceives; or by way of impotency, which undertaketh and then miscarries. But when ever God promiseth and undertaketh to blesse any man or any people, he carrieth on his work to perfection; his blessings are all milk and honey, dew and fatnesse, wine and oyle, the fruits of Lebanon, full of sweetnesse and maturity: He perfits that which he begins concerning his servants, Psal. 138.8. Phil▪ 1.6. There doth not one thing faile of all the good he speakes concerning his people, they all come to passe and not one faileth, Iosh. 23.14. The riches which are gotten by humane lusts and sinfull resolutions, doe come along with many and piercing sorrowes, 1 Tim. 6.10. but when God blesseth a man with riches, he takes away all the sorrow from it, Prov. 10.22 The gifts of God are all of them like his works, very good, Gen. 1.31. and bring after a Sabbath, a rest, and peace into the soule with them.

p. 37Thirdly,§. 15. We should from hence learne to shew forth the fruits of this heavenly dew, in those severall expressions which the Prophet her useth, drawn from the consideration of a garden, forrest, fruitfull field, heavenly Paradise, which is a similitude frequently used by the holy spirit, to note the beauty, sweetnesse, fruit, comfort, shelter, protection, which the Church of Christ affordeth to the members of it, Esay 35.1, 2.58, 11. Cant. 4.12, 6.16, …. as on the other side the wicked are compared unto a dry desert, and barren wildernesse, Esay 35.6, 7.41.18. Ier. 17.6. For these things as they are promises in regard of God, and so matter of comfort, so are they duties in regard of us, and so matter of obedience.

First, He promiseth, Tantum est storis Lillii dignitas ut H…merus omnes flores v… caverit foreign. Iul. Pallux. vid. Plin. lib. 21. chap. 1.that his people shall grow as the Lillie, which is the most beautifull of all flowers, Mat. 6.28, 29. That they shall be gloriously cloathed like a Kings daughter, with the garments of praise, and the spirt of holinesse, Esay 62.3. set forth by various metaphors of broidred work, and fine linnen, and silk, and ornaments, and bracelets, and chaines, and jewels, and crownes, Ezek. 16.8, 13.

And as it is his promise, so it ought to be our duty and endeavour to adorn the Gospel of Christ, to be in his garden as a Lilly, and not as a Nettle or bramble; to walk as becometh godlinesse; to let our light shine before men, that they may be wonne to admire the amiablenesse of the Lords Tabernacle, and glorifie God in the houre of their visitation; to be as lights in the midst of a crooked generation, Phil. 2.15. or as Lillies amongst p. 38briars, Cant. 2.2. to make it appeare that spirituall wisedome causeth the face to shine, Eccles. 8.1. That holinesse is indeed a most beautifull thing, which commendeth us to the eyes of God and Angels; a robe worne by Christ the King of Saints, and by which we are made like unto him who is the fairest of ten thousand and altogether lovely; wee should take heed of any thing whereby our holy profession may bee blemished, and the name of God defiled by our meanes: of such Levity, as is inconsistent with the Majesty of holinesse; of such morosity as is inconsistent with the meeknesse of holinesse; of such drooping as is inconsistent with the joy of holinesse; of such stiffenesse and sowrenesse as is inconsistent with the lenity of holinesse. In one word, we should labour by the innocency, purity, elegancy, fragrancy, fruitfulnesse; by the winning ingenuity, the milde and humble condescension, the prudent insinuation, the meek, quiet and gracefull managaing of an holy life, to shew forth the praises of him that hath called us, and to put to silence the ignorance of foolish men, who like Black-Moores despise beauty, like dogs bark at the shining of the Moone, and speak evill of the things they know not.

§. 16.Secondly, He promiseth that his Church should cast forth her roots as Lebanon: Though she should have the beauty of the Lilly, yet she should be freed from the infirmity of it, an aptnesse to fade and wither, beautifull to day, and to morrow cast into the Oven.Plin. lib 16. cap. 40. Theoph…ast. Hist. Plant. l. 3. But she should have stability like the Cedar, which is one of the strongest of trees, p. 39and least subject to put refaction, and therefore the Church is compared to it, Ezek. 17.22, 23. and the Temple is said to be built of it, 1 King. 6.15, 16. To signifie the strength and duration of the Church, against which the gates of Hell should not prevaile: (And we may by the way observe, that most of the things here mentioned by our Prophet, are also noted to have been in the Temple, or in the services thereof; Lillies, 1 Kings 7.19, 22, 26. Olive trees, 1 King. 6.23, 32, 33. Spices for incense, Weat and Oyle for meat Offerings, Wine for drink Offerings.) God furnisheth his people with these blessings which may bee most properly dedicated unto him.foreign. Hom. Iliad. …. Spolia in Templis suspendere antiqui moris erat. Cic de. nat. deor. lib. 2. Liv. lib. 10. Virgil. Aenead. 7. Teaching us as often as we receive any gifts from God, presently to inquire what relation they have to his Temple, how his name may be honoured, how his Church may be served, how his Gospel may be furthered, how his people may be edified and comforted by them, how all our enjoyments may be divided as spoiles unto Christ. The power of great men, Esay 60.3. the swords of mighty men, 1 Sam. 18.17.25.28. Iudg. 7.…8. the wisedome of learned men, 1 King. 3.9.28. the cunning of Craftsmen, Exod. 28.3.31.6. the wealth of rich men, Esay 23.18. Prov. 3.9. Psal. 45.12. Esay. 60.69. 1 Tim. 6.17, 18, 19. Abraham gave of the spoiles to Melchisedec, Heb. 7.4. and Israel of all their wealth to the Tabernacle, Exod. 35.21. and David and his people of their Treasure to the Temple, 1 Chron. 29.2.

And as it is his promise, That the Church should thus take root, 2 King. 19.30. Ier. 17.8. So wee p. 40should account it our duty, to be firme, stable, constant unmovable in the Truth, and in the work of the Lord, as an house built upon a rock. To stand fast and be rooted in the truth, that wee may hold the profession thereof without wavering, not being carried about with every winde of doctrine, but knowing whom and what we have believed, 1 Cor. 16.13. Eph. 4.14. Col. 2.7. Heb. 10.23. to stand fast and be rooted in the Love of God, that we may be strengthned with might in his service, and may with purpose of heart cleave unto him, being established by his grace, Eph. 3.17. Col. 1.11. Heb. 12.28.13, 9. **P. de Adquirendo rerum …ominio l. 7. § 13. & Arborum fu…im caesarum, l 3. § 3. Cod. de R… vindicatione, l. 11.In the Civill Law, till a tree hath taken root, it doth not belong to the soile on which it is planted. It is not enough to be in the Church, except like the Cedar of Lebanon, we cast forth our roots, and are so planted that we flourish in the Courts of our God, and bring fruit in our old age, Psal. 92.12, 13, 14.

Thirdly, He promised that the Church should spread forth her branches,§. 17. and fill the earth, and grow into a great compasse and extent, and should send forth her boughs unto the Sea and her branches unto the River, Psa. 80.9, 10, 11. Dan. 2.35. That his Church should be a universall Church over the whole world; that as the whole world in regard of sinne lieth in mischiefe, 1 Ioh, 5.19. so the whole world should have Christ for its propitiation, through faith, 1 Ioh. 2.2. Totus in maligno propter zizania, A…g. Epist. 48.Christus propitiatio propter Triticum. By one spirit we All are baptised into one Body, 1 Cor. 12.13. and that one Body made p. 41up of all the Churches of the Saints, 1 Cor. 14.33. even of all Nations, kindreds, people, tongues, Revel. 7.9. no difference of persons, neither Greek nor Iew, neither Circumcision, nor Vncircumcision, Barbarian, Scythian, bond nor free: but Christ All, and in All, Col. 3.11. no difference of places: All that in every place call upon the name of Lord Jesus both theirs and ours, 1 Cor. 1.2. no difference of Times, Christ yesterday, and to day, and the same for ever, Heb. 13.8.

And as this is his promise, so we should endeavour:

1. To grow our selves in knowledge and grace, to let our profiting appeare unto all men, to abound in the work of the Lord, to let our graces from the heart, like leven from the middle of the lump, spred abroad, and finde their way to all the parts and powers of soule and body, that the whole man may be filled with the fulnesse of God, and grow up unto the measure of the stature of the fulnesse of Christ, Eph. 4.13.15, 16. Phil. 3.12, 13. 2 Pet. 3.18. Heb. 6.1.

2. To labour and endeavour the growth and progresse of the Gospell in others. This is the nature of grace, to manifest it selfe, and by that meanes to allure and gather others to its own quality. It is set forth in Scripture by the names of light which shines abroad, of oyntment and perfume which cannot be hid, of leaven, and salt, which deriveth its own nature and rellish upon a whole lump. Therefore the holy Ghost was given in Tongues, fiery tongues, and a rushing winde, all which have a quality of selfe-manifestation, and notifying themselves p. 42unto others. There is an excellent place to this purpose in the Apostle, Eph. 4.15, 16. But speaking the truth in love, may grow up into him in all things which is the Head, even Christ. From whom the whole Body fitly joyned together and compacted by that which every joynt supplyeth, according to the effectuall working in the measure of every part, maketh encrease of the Body unto the edifiing of it selfe in love: Where the Apostle sheweth the manner of spirituall increase in the mysticall Body of Christ by the proportion of the growth of members in the naturall Body.

And first, there must be a fellowship between the Head and Members, which in the mysticall Body is here twofold, foreign, and foreign; Growing into him, and receiving from him. Looking in this work of growth, upon Christ; first, as the end of that growth unto which it drives; secondly, as the fountaine from whence it proceeds. That by growing we may have a more intimate and strong communion with him; by that vertue which we receive from him. So here are two necessarie requisites unto this duty of endeavouring the encrease of the Body; to have Christ for our end unto which wee work, and for our fountaine out of which we derive our ability of working. Every true member of Christ is intent and vigilent upon the interest and honour of Christ, and it belongs unto the honour of Christ to have a perfect body. Vid. C…meron. de Eccles. p. 84.85, 86.The Church is hi… fulnesse; he esteemes himselfe maimed and incomplete, if that should be finally deficient in any thing requisite to the integrall p. 43perfection of it; and hence it is that every true Christian puts forth the uttermost of his endeavours in his place to carry on the encrease of his Masters Body: As every true-hearted Souldier that loves his Generall, is exceeding desirous and to his power endeavours that every company and Regiment under his Generalls command may bee in all the offices and members of it compleat. Againe, every member of Christ being unto him united, doth from him receive of his fulnesse grace for grace, and so worketh unto the same ends as the head doth: And as the water which first riseth out of the fountaine, doth not stand still there where it began, but goeth forward till it grow into a great River; so those who are joyned unto Christ as a Fountaine, doe by reason of that vitall Communion which they have with the Fountain, carry on the growth of the whole Body; and the more vigorous the life of Christ is in any part, the more actively doth that part work towards the edification of the whole.

2. Here is further required a fellowship and mutuall Communion of the members of the Body within and amongst themselves:§. 18. unto which is first presupposed the Organicall and harmonious Constitution and compacture of the Body into one, out of which ariseth the forme and beauty, the strength and firmnesse, the order and fitnesse that is in it unto those works that are proper to it, intimated in those two words foreign, and foreign fitly joyned together and compacted. foreign, Greg. Nazian. Orat. 1.It is a metaphor drawn from Carpenters and other Artificers, who p. 44by severall joynts do so coaptate and fit the parts of their work unto one another,Nulla multitudinis potentia nisi consentientis, id est, unum sentientis, Aug. de ve…a Relig. cap. 25. that being put together and fastned, there may one whole structure or body grow out of them; & in that body this accurate fitnesse & intimatenesse of the parts with one another, produceth an excellent strength, a beautifull order, and a readie serviceablenesse of each part to the other, & of all to the whole. So Ierusalem is said to be a City compacted within it self, Psa. 122.3. as the Ark (a Type of the Church) had the ribs and planks, and parts thereof so closely fastned into one another, that no water might get in to drown it: And in the Tabernacle all the Curtains thereof were to be coupled together into one another, Exod. 26.3. Christ is all for unitie, and joyning things into one, Two natures united in one person, two parties reconciled by one Mediat…r, Two people concorporated into one Church, one family, one father, one seed, one head, one faith, one hope, one love, one worship, one body, one spirit, one end and common salvation. Christ is not, loves not, to be divided: This is a fundamentall requisite unto the growth of the Body, Possessionem Bonita…is tantò latius quantò concordiùs individua sociorū p…ssidet charitas. — Et tanto eam reperiet ampliorē, quanto amplius ibi potuerit amare consertem, Aug. de Civ. Dei. l. 15. c. 5.the preservation of its unity. The building must be fitly framed together, if you would have it grow into an holy Temple to the Lord, Eph. 2.21. Col. 2.19. when there was most unity, there was greatest increase in the Church; when they were All of one accord, of one heart, and one soule, then the Lord added to the Church daily such as should be saved, Act. 2.46, 47. They that cause divisions and dissentions, doe not serve the Lord Iesus, and therefore they cannot but hinder the p. 45progresse of his Gospel, Rom. 16.17, 18. As in the naturall, so in the mysticall body, solutio continui tendeth to the paining and grieving of that spirit by which the Body lives, Eph. 4.30, 31. and by consequence hinders the growth of it. Our growth is by the Apostle distributed into growth in knowledge, and growth in grace, 2 Pet. 3.18. and divisions in the Church are of themselves great hinderances unto both these; unto knowledge, because the most usuall breaches in the Church arise out of diversities of opinion publickly asserted and insisted on by the authors and followers of them. And though accidentally, where truth is embraced, it is held with more care, and searched into with more accuratenesse, because of the errors that oppose it (as the fire is hottest in the coldest weather;) yet corrupt doctrine being of the nature of a weed, or canker, to spread, and eat further and further, it must needs consequently hinder the spreading, and in that kinde, the growth of knowledge. Nor doth it lesse hinder the growth of grace; for while the people of God are all of one heart and of one way, then all their Communion runnes into this one designe of mutually edifying, comforting, supporting, encouraging one another in their holy faith; but when they are divided and broken into faction by different judgements, if there be not a greater abundance of humility, and spirituall wisedome, the spirits of men runne out into heates and passions, and into perverse disputes, and meer notinall contentions, which have ever beene diminutions p. 46unto the power of godlinesse, 1 Cor. 3.3, 4. When there are schismes in the body, the members will not have care one of another, 1 Cor. 12.25. Greatly therefore even for this one cause are the sad and dangerous divisions of these times to be lamented,Non tulit Caelius ass…nti…n…m sed exclamavit, Dic aliquid contra ut Duo simus, Senec. de Ira 3. lib. c. 8. when men make use of civill troubles, to disturbe, yea, to teare asunder the unity of the Church, when they set up as in the times of the Donatists, Altar against Altar, and church against Church, and make secessions from the common body, and then one from another, to the infinite content and advantage of the common Enemies of our Religion, and hazard of it. It were a blessed thing if wee were in a condition capable of the Apostles exhortation, To speake all the same thing, to be perfectly joyned in the same minde and in the sam… judgement, to be of one minde, and to live in peace, 1 Cor. 1.10. 2 Cor. 13.11. But if that cannot be attained unto, let us yet all learn the Apostles other lesson,Vnitas interior & unanimitas ipsam cuoque multiplicitatem colligat & constringit charitatis glutino, & vinculo pacis, Barnard. in Septuagesima Serm. 2. wherein wee are otherwise minded, to depend upon God for revealing his will unto us, and whereunio we have attained to walke by the same rule, to minde the same thing, to remember that every difference in opinion doth not, ought not to dissipate or dissolve the unity of Gods church. Even in Corinth where the people were divided into severall parties yet they continued one Church, 1 Cor. 11.18.

The body thus constituted, and compacted for the increase thereof.

§. 19.1. Here are members severally distinct from one another; some principall, others ministeriall, all p. 47concurring differently unto service of the whole. If the heart should bee in the head, or the liver in the shoulder, if there should be any unnaturall dislocation of the vitall or nutritive parts, the body could not grow, but perish. The way for the church to prosper & florish,foreign, &c Plutarch. de Tranquillit. is for every member to keep in his own rank and order, to remember his own measure, to act in his owne sphere, to manage his particular condition and relations with spirituall wisedome and humility; the eye to doe the work of an eye, the hand of an hand. Say not as Absolom, If I were a Iudge, I would doe Iustice, 2 Sam. 15.4. But consider what state God hath set thee in, and in that walke with God, & adorn the profession of the Gospel, Rom. 12.3. 1 Cor. 12.8.11.29, 30. 2 Cor. 10.13, 14. Eph. 4.7. Remember Vzzah, Vt Ilus Palladium ex incendio eripiens dum a… deret Templum Minervae, lumi nibus privatus est, Plutarch. Paralel.it was a good work he did, but because he did it out of order having no call, God smote him for his error, 2 Sam. 6.6, 7. There are excellent works which being done without the call of God, doe not edifie but disturbe the body, Rom. 10.15. Heb. 5.4. every man must walk in the church as God hath distributed and called, and every man must in the calling wherein he was called, abide with God, 1 Cor. 7.17, 20, 24.

2. Here are joynts and ligaments so fastning these members together that each one may be serviceable to the increase of the whole, 1 Col. 2.19. There are bands which joyne the body to the head, without which it can neither grow nor live, namely, the Spirit of Christ, and faith in him, 1 Cor. 6.17. Rom. 8.9. Eph, 3.17. and there are Bands which p. 48joyne the parts of the Body unto one another; as namely, the same holy Spirit, 1 Cor. 12.13. which Spirit of grace stirreth up every member to seek the growth and benefit of the whole, 1 Cor. 12.25, 26. The same sincere love and truth which each member beareth unto all the rest, this is called a bond of perfectnesse, Col. 3.14. and the bond of peace, Eph. 4.3. Now love is a most communicative grace, it will plant, and water, and feed, and spend it selfe for the good of the whole, it will deny it selfe to serve the body (as Christ did,) Gal. 5.13.

3. Here is a measure belonging unto every part; some are in one office, others in another, some have one gift, others another, and all this for the perfecting of the Saints, Eph. 4.11, 12. 1 Cor. 12.4, 11. one is able to Teach, another to Comfort, a third to Convince, a fourth to Exhort, a fifth to Counsell, and every one of these are to be directed unto the edification and growth of the w…ole, Rom. 12.3, 8. Eph. 4.7. The Apostle saith, that we are fellow Citizens with the Saints, Eph. 2.19. Now as amongst fellow Citizens there useth to be an intercourse of mutuall negotiation, Vid. Aristot. Ethic. l. 5. c. 8.one man hath one Commodity, and another another, and these they usually bartar withall: So amongst the Saints one man is eminent in one grace, another in another, and according to their mutuall indigencies or abilities, they doe interchangeably minister to one another towards the growth of the whole. And this is that which is here further requisite to the encrease of the Body, called

4. foreign ▪ The supply of service and the supply p. 49of nour…shment which one part affords unto another, and so to the whole. This is principally from the Head to the members, called by the Apostle, The supply of the Spirit of Iesus Christ, Phil, 1.19. Of whose fulnesse wee receive grace for grace, Ioh. 1.16. into whose image we are transformed from glory to glory, 2 Cor. 3.18. but it is proportionably between the members amongst themselves; for as severall particular ingredients make up one cordiall, and severall instruments concurre to the perf…cting of one foreign, or consummate work, and the beauty of every thing ariseth out of the varietie, and order, and mutuall serviceablenesse that the parts thereof have unto one another: So is it in the Church too, which Christ hath so tempered together, that they might all stand mutually in need of one another. Therefore we finde the Saints in Scripture communicating to one another their experiences, temptations, deliverances, comforts, for their mutuall edification, Psal. 34.…, 6. Ioh. 1.41, 45. Ioh. 4.…9. 2 Cor. 1.4, 6. Phil. 1.12, 13, 14. Col. 2.1, 2. And Gods dealings with Saints in particular are therefore registred in the Scripture,Specialiter pr… nunciata generalite s…p…unt. Cum Deus Israelitas admone… d…sciplin… vel objurgat, uti que ad omnes bab…t. Te tul. de Spect…c. cap. 3. both that we might learn that way of building up one another, and that by their examples we might support our faith, and through patie…ce and experience of the Scripture have hope, because what hath been done unto one, is in the like condition applicable unto everie other, Iam. 5.10, 11, 17. Rom▪ 15.4. 1 Cor. 10, 6. Heb. 13.5.

5. After all this there is foreign, an effectuall p. 50working, a vis foreign, or a vis foreign, a faculty to forme, and to concoct the matter, which hath been subministred, unto life and nourishment: which is the work of faith, and of the Spirit of Christ, whereby the soule of a Believer, being sensible of want, desirous of supply, and pressing forward unto perfection, doth sweetly close with whatsoever the measure of any other part hath communicated unto it, conver…ing it into growth and nourishment to it selfe, which the Apostle calls the mixing of the word with faith, Hebr. 4.2. Now

Sect. 20.Fourthly, He promiseth, that the beauty of his Church shall be as the Olive tree; that as she should have the glory of the Lilly, the strength and extension of the Cedar, so this spreading should not be a vain ostentation, but should have joyned with it the flourishing and fruitfulnesse of the Olive: Now the honour of the Olive tree standeth in two things; Perpetuall greennesse, and most profitable fruit, which serveth both for light to cause the Lamp to burn, Exod. 27.20. and for nourishment to be eaten, Levit. 6.15, 16. in the one respect it is an embleme of peace, it maketh the face shine, Psal. 104.15. and in the other it is an embleme of grace, and spirituall gifts, 1 Ioh. 2.20. These are the two most excellent benefits which God promiseth unto his people. He will speak peace unto them, Psal. 85.8. Isa. 32.17. and he will give them grace and glory, Psal. 84.11.

And as he promiseth, so should we practice these things, and learne to beautifie the Gospel of p. 51Christ, first, with our good works, as the fruits of his grace, Ioh. 15.8. Secondly, with our spirituall joy and comfort, as the fruits of his peace; That others seeing the light and shining forth of a serene, calm, and peaceable conscience in our conversation, may thereby be brought in love with the wayes of God. These two do mutually cherish and increase one another. The more conscience we make of fruitfulnesse, the more way do we make for peace; when the waters of lust are sunk, the Dove will quickly bring an Olive branch in: and the more the peace of God rules in the heart, the more will it strengthen the conscience and care of obedience, out of these considerations: first, out of thankfulnesse for so great a blessing: secondly, out of fear to forfeit it: thirdly, out of wisdome to improve and encre…se it.

Fifthly,Sect. 21. He promiseth that his Church shall be as the smell of Lebanon, foreign &c. Herm…pput apud Athenaeum, lib. 1. ca. 23.and that the sent of it shall be as the wine of Lebanon, as elsewhere we finde her compared to a garden of spices, Cant. 4.12, 14. shee shall be filled with the sweet savour of the Gospel of Christ. Thanks be unto God, (saith the Apostle) which alwayes causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place, for we are unto God a sweet savour of Christ, 2 Cor. 2.14, 15. where there are two Metaphors, one of a sweet oyntment, the other of a triumph. The Name of Christ is compared to an ointment, Cant. 1.3. and preaching of the Gospel▪ which is making m…nifest the savour of this oyntment, is called the bearing of Christ's p. 52Name, Act. 9.15. Now, this sweet savour is annexed unto a Triumphall solemnity, because in all times of publick joy,Convivia, Ludi·· Pocula crebro, unguenta, coronae, serta parentur, Lucret▪ lib. 4. Aderant ung…enta, corona, incendib…ntur odores, Cic. Tuse, qu. l. 5. vid. Anthenaeu…, l. 15. c 11, 1…. they were wont to anoint themselves with sweet oyl, which is therefore called, Ol…um laetitiae, the oyl of gladnesse, Psal. 45.7, 8. Isa. 61.3. (For in times of mourning they did abstaine from sweet oyntments, 2 Sam. 14.2. Dan. 10.2, 3.) The Gospel therefore being a message of great joy, Luk. 2.10. a leading of captivity captive, and the meanes whereby Christ rideth forth gloriously conquering and to conquer, Psal. 45.3, 4. Psal. 110.2. Revel. 6.2. therefore they who brought these good tydings, are said to be as a sweet savour, whose lips drop sweet smelling myrrhe, Cant. 5.1…. and whose Doctrine is compared to the powders of the Merchant, Cant. 3.6. and the time of the Gospel is called an accepted time, a day of salvation, 2 Corinth. 6.2. that is, a time of singular joy and solemnity, a continuall▪ Easter, or festivall, 1 Cor. 5.7, 8. and herewithall he promiseth likewise, That his people should offer up spirituall incense and services unto him in prayers, thanksgivings, almes and good workes, Ezek. 20.41.

And as he promiseth, so we should practice these things; our care should be to let our lips and lives breathe forth nothing but grace and edification, Col. 4.6. To be frequent in the spirituall Sacrifices of prayer, thanksgiving and good works, which may be as an odour of a sweet savour in the nostrils of God, Phil. 4.18. Revel. 8.4. To labour to leave behinde us a good name; not out of vaine p. 53glory, or an empty ambitious affectation of honour, but out of the conscience of an holy life, which makes the name smell better then sweet ointment, Eccles. 7.1.

Sixthly, He promiseth,Sect. 22. That they who dwell under his shadow shall returne: Which words admit of a double sense, and so inferre a double promise and a double du…y: first, we may by an Hysteron Proteron understand the words thus, when Israel have repented and are brought home to God again, they shall then have security, defence, protection, refreshment under the comforts of his grace against all the violence of temptation, as a spreading tree doth afford a sweet shade unto the weary Traveller; and shelter him from the injuries of the heat, Iob 7.2. Isa. 4.6. Mich. 4.4. Zach. 3.10. Whereby is signified the secure, quiet, and comfortable condition of Gods people under the protection of his providen…e and promises.

And as he promiseth such a condition, so should we in all troubles not trust in an arme of flesh, or betake our selves to meer humane wisedome, and carnall counsels, which are too thinne shelters against Gods displeasure, or the Enemies of the Church: But we must flie unto him to hide us, we must finde spirituall refreshment in his ordinances, promises and providence, get his wing to cover us, and his presence to be a little sanctuary unto us, and the joy of the Lord to be our strength; Psal. 57.2. Psal. 91.1. Isa. 26.20. Nehem. 8.10. When the Lord cometh out of his p. 54place to punish the inhabitants of the la…d for their iniquity; when flood, and fire, storme and tempest, the fury of anger, the strength of battell, are powred out upon a people; when a destroying Angel is sent abroad with a Commission to kill and sl…y, Ezek. 9.5, 6. when death the King of Terrours, rideth up and down in triumph, stripping men of treasures, lands, friends, honours, pleasures, making them an house in darkness, where Master and Servant, Princes and Prisoners are all alike: to have then an Ark with Noah ▪ a Z…ar with Lot, a Gosh…n in Egypt, to have one arme of this Olive tree spread over us, to have one promise out of Gods word, one sentence from the mouth of Christ promising Paradise unto us, is infinitely of more value to a languishi…g spirit, then all the Diadems of the earth, or the peculiar treasure of Princes.

2. If we take the words in the order as they lye, Then the mercy here promised is, that when God shall restore and repaire his Church, they who dwell under the comforts of it, should return and be converted to the knowledge and obedience which should be there taught them: when the branch of the Lord is beautifull and glorious, and the fruit of the earth excellent and comely, then he that remaineth in Ierusalem shall be called holy, Isa. 4.…, 3. then every vessell in Iudah and Ierusalem shall be inscribed, Holinesse unto the Lord: Zach. 14.20, 21. then the heart of the rash shall understand knowledge, and the tongue of the slammerers shall speak plainly. Isa. 3….2, …, 4.

p. 55And this should bee the endeavour of every one who liveth under the shade of this tree, under the puritie of Gods Ordinances, under the pious government, and constitution of such a Church, or family as is here described (especially in such times when on the one side the world is so much loosned, and estranged from us; and on the other side Reformation in the Church is so much desired, to convert and turn unto the Lord. All endeavours of Reformation in a Church are miserably defective, when they come short of this end (which is the ultimate reason of them all) namely, the repentance, and conversion of those that dwell und… the shadow of it. When God promiseth to give unto his Church the glory of Lebanon, and the excellency of Carmel and Sharon, the consequence of this beauty and Reformation in the Church is, The eyes of the blinde shall be opened, the cares of the deafe shall be unstopped, the lame shall leap, the dumb shall sing, the parched ground shall be a poole, the thir…ie land springs of water. Isa. 35.2, 7. The Woolf, the Leopard, the Lion, the Beare, the Aspe, the Cocatrice, shall be so turned from the fiercenesse and malignity of their natures, that they shall not hurt nor destroy in all the holy Mountain, but a little childe shall lead them all: Isa. 11.6, 9. It is a great happi…esse and advantage to live under the shad… of a godly goverment; many men have reason to blesse God▪ all their dayes, that they were in their childhood trained up in such a Sch…ole where Piety was taught them as well as Learning, where they had meanes as well of Conversion, as of Institution; p. 56That they lived in such a Family where the Master of it was of Ioshuahs minde, I and my house will serve the Lord: Iosh. 24.15. Salvation comes to a whole house when the governor thereof is converted: Luk. 19.9. Act. 16.33, 34. I shall never look upon a Church as Reformed to purpose, till I finde Reformation work conversion, till piety and charity, and justice, and mercy, and truth, and humility, and gentlenesse, and goodnesse, and kindnes, and meeknesse, and singlenesse of heart, and zeal for godlines, and mutuall edification, and the life and power of Religion are more conspicuous, then before. When th… very head-stone was brought forth, and the last work in the building of the Temple …as finished, yet the people must then cry, Grace, grace unto it: Zach. 4.7. intimating that Reformation is never indeed consummate till t…e blessing of God make it effectuall unto those uses for which it was by him appointed. Church Reformation should be like Pauls Epistles, which alwayes close in duties of obedience.

Sect. 23.Seventhly, he promiseth, That they shall revive as the corne, and grow as the vine: in which two exp…essions are set forth two excellent and wholsome consequents of Affliction. 1. The Corne, though it dye first,Semina non nisi corrup…a & dissoluta saecundius surgunt. om…ia pe…cund servantur; omnia de inter … r…fo…m…tu…. Tertul. Apol. cap. 48. and suffer much from frost, hail, snow, tempest, yet when the Spring comes, it revives and breaks through it all; so God promiseth to his Church in the saddest condition, a Reviving againe, and that it shall be brought forth into the Light, Ezek. 37.12. Mic. 7.9. 2. The Vine when it is pruned and lopped, will p. 57not only Revive and spread againe, but will bring forth the more fruit, and cast forth the more fragrant smell: so God promiseth unto his people not only a reviving out of their afflictions (in which respect haply it was that Christ was buried in a Garden, to note that death it selfe doth not destroy our bodies, but only sow them; the dew of Herbs will revive them again, 1 Cor. 15.42, 44.) bu… further a profiting by afflictions, that we may say with David, it was good for as; when wee finde it bring forth the peaceable fruits of Righteousnesse after we have been exercised therein.

And as he promiseth these things, so we should learn to turn these promises into prayer and into practise aaNemo agonis praesidē suggillaverit quod homines vi…lentiae objectet, …njuriae…um actiones extra s…udium: Sed quantum livores illi, & cruores & vibice… negotiantur intendit; corona… scilicet, & gloriam, & dotem, Privilegia publica, stipendia civica, imagines, statuas, & qualem potest praestate seculum de fama aeternitatem, de memoriâ Resurrectionem. Pyctes ipse non queritur, dolerese non vult; corona pre…it vulnera, palma sanguinem obscurat: plus victoriarum est quam injuriar…m. Hunc tu laesum existimabis quem vides laetum? Tertul. Scorpi ac. cap. 6.; when we seem in our own eyes cast out of Gods sight, yet we must not cast him out of our sight, but as Ionah in the Whales belly, and as Daniel in Babylon, pray towards his holy Temple still. The bbVid. Chrysost. Ser. 38. in Gen. 16.3.Gen 16:3woman of Canaan would not bee thrust of with a seeming rejection, nor utterly despond under a grievous Tentation, but by a singular acumen and spirituall sagacitie discerned matter of argument in that which looked like a deniall, Math. 15.27. Sope and Fullers Earth at the first putting on, seeme to staine and to foule cloaths, when the use and end is to purifie them. And Gods frowns and delayes may seeme to be the denials of prayer, when haply his end is to make the granting of p. 58them the more comfortable. Therefore in all troubles we must not g…ve over looking towards God, but say with Iob, though he slay me, I will trust in him.

And after all afflictions we must learn to expresse the fruit of them, to come out of them Refined, as silver out of the fire; to have thereby our faith strengthned, our hope confirmed, our love inflamed, our fruit and obedience encreased, our sinne t…ken away, and our iniquities purged, Esay 27.9. To bee Chastened and taught, Psal. 84.12. to bee chastned and converted, Ier. 38.18. If we have runne away from our duties, and been cast into a Whales belly for it, when we are delivered, let us be sure to look better to our resolutions afterwards: after all that is come upon us for our sinnes, take heed of breaking his Commandements againe, Ezra 9.13, 14. As Iobs riches after his, so wee should endeavour that our graces after our afflictions may be doubled upon us, and that the sent of our holy example, may like spices bruised, or the grapes of Lebanon crushed in the Wine-presse, give a more fragrant smell in the nostrils of God and man, as the smell of a field which the Lord hath blessed.

Lastly, he promiseth that all these should be fruits of Lebanon, §. 24.of the best and perfectest kinde. There are many evidences of the goodnesse of God even in the lives of Pagan men; we reade of Abimelechs forbearance to sinne against God, Gen. 20.4, 6. and of his and Ephrons singular kindnesse to Abraham, Gen. 20.14, 15. Gen. 23.10, 11, 15. p. 59No argument more common then this of the vertues, the temperance, prudence, justice, mercy, patience, fidelity, friendships, affability, magnanimity of many heathen men: insommch that some have presumed so farre as to make them ex cong…uo **Vide Vegam. de Ius…i…. lib. 6. cap. 18.19.20. Andrad. Orthodox. Explicat. l. 3. Maldonat. in …ohan. 5.6. Sixt. Senens. bibliothec. l. 6. annot. 51. collium de Animabus P…gan. l. 1. cap. 11, & 10. Bann. in secundam secundae qu. 2. a…t. 8. Greg. Valent. To. 3. disput. 1. Qu. 2. punct. 1. & 4. Erasm. Praefat. in Qu. Tusc. Cic. Aug. contra Iulian▪ Pelag. l. 4 c. 3.meritorious, or dispositive to salvation. But all these are but wild grapes, bitter clusters, the fruits of an empty Vine, not worth the gathering in order to salvation: But the graces which God bestoweth upon his Church, are of a more spirituall and perfect nature, proceeding from faith in Christ, from love of God, from a conscience cleansed from dead works, from an intention to glorifie God, and adorne the Gospel, from a new na…ure and from the spirit of Christ, conforming his servants unto himself. They are not grapes of Sodom, but grapes of Lebanon.

And as hee thus blesseth us, in the like manner should we serve him, not offer unto him the re…use, the halt, and blind, and maimed, for Sacrifice, not give unto him of that which cost us nothing, but goe to Lebanon for all our Sacrifices, covet earnestly the best gifts, presse forward and labour to perfect holinesse in the feare of God. Give unto him our Lillies, the beauties of our minority; and our Cedars, the strength of our youth; and our olives, and grapes, and corn, and wine; whatever gifts hee hath bestowed on us, use them unto his service and honour againe; nor content our selves with the forme of godlinesse, with the morality of vertues, with the outside of duties, with the seeds and beginnings of holinesse, (he hath none, who thinks p. 60hee hath enough) but strive who shall out-runne one another unto Christ, as Peter and Iohn did towards his Sepulcher. It was an high pitch which Moses aimed at, when he said, I beseech thee shew me thy glory, Exod. 33.18. Nothing would satisfie him but fulnesse and satiety it selfe. Be sure that all your graces come from Sion, and from Lebanon, Reproba pecunia non liberat solventem, l. …4 § 1. P. de Pignoratitia actione.that they grow in Immanuels Land; till Christ own them, God will not accept them. Morall vertues, and outward duties, grapes of Sodom, may commend us unto men; nothing but inward, spirituall, and rooted graces, the grapes of Lebanon, will commend us unto God. To do only the outward works of duty without the inward principle, is at best but to make our selves like those mixt Beasts, Elephants and Camels in the aaLeg. 2. P. ad Leg. Aquil. Senec. de benefic. lib. 7. cap. 19.Civill Law, operam praestant, natura fera est, which though they doe the work of tame beasts, yet have the nature of wilde ones. bbVide Aug. de Civit. dei lib. …. cap. 19. & lib. 19. cap. 4. & cap. 25. Retract l. 1. cap. 3. de Trin· lib. 14. cap 1. de nup. & concupis. lib. 1. c. 3. contra Iulian. Pelag. l. 4. c. 3. Ad Simplician. l. 1. qu. 2. contra …. Ep▪ Pelag. lib▪ 3. cap. de side & ope…ibus, c. 7. Epist. 105. 10…, 110 Prosper. contra collat. c. 13. Greg▪ Arimin. 1. dist. 1. q. 3. art. 2.Morall vertue without spirituall piety doth not commend any man unto God: for we are not accepted unto him, but in Christ, and we are not in Christ but by the holy Spirit.