Rev. 3. 21. Crown the Saints are heirs not only of Christs cross but also of his Crown that is of his honour and glory The honour and glory of all earthly Crowns are greatly darkned and obscured by the cares and troubles the temptations dangers that are inseparably annexed to them but no cares no troubles attend the Crown of life the Crown of glory Eternal life is a coronation day But Thirdly The Crown of life signifies the reward of victory a Crown is the honour of those that strive Crowns were alwayes the rewards of Conquerours Gregory Revel 2. 10. Be thou faithful to the death and I will give thee a Crown of life A Crown without cares corrivals envy end a Crown not of gold silver pearls laurels or such like fading perishing corruptible things but a Crown of life an everliving Crown an everlasting Crown a neverfading Crown 'T is an allusion to a custom that was amongst the Grecians for such as got the mastery Dr. Raynolds against Hart p. 482 in their games of wrastling or running or the like were crowned with a Garland in token of victory 't is not he that fights but he that conquers that carries the Crown The Crown of life is for that man and that man is for the Crown of life who holds on conquering and to conquer as Christ his head has done before him The Heathens in their Olympicks had their Cups and Garments and Crowns that were the rewards of the Conquerors yea if a horse did but run a race and won he had a Cup or a Crown and thereupon Theocritus saith See what poor things the world glories in that bruit beasts are taken with their conquerours are crowned and so are their horses But what were all their cups garments and crowns of ivy and laurel c. to this crown of life that is promised to the overcoming Christian you must first be conquering Christians before you shall be crowned Christians Why do you require that in one place saith one of the Ancients which Ambros is due in another why would you preposterously have the crown before you overcome whil'st we are in our warring state fighting against the world the flesh and the Devil a crown does not become us I have read how that upon a triumph all the Emperour Severus his Souldiers for the greater pompe were to put on crowns of bays but there was one Christian among them that wore it on his arm and being asked the reason of it he boldly answered Non decet Christianum in hac vita coronari It becomes not a Christian to wear his crown in this life That crown that is made out of the Tree of life is a wreath of laurel that never withers a crown that never fades a crown that will sit fast on no head but the conquerours But Fourthly the Crown of life signifies a lasting Crown a living Crown to say the Crown of life is to say a living Crown and living Crowns are only to be found in Prov. 27. 24. Eze. 21. 25 26 27. Heaven The word Crown notes the perpetuity of glory A Crown is round and hath neither beginning nor ending and therefore the glory of the Saints in Heaven is called an immortal an immarcessible incurruptible 2 Pet. 1. 4. 1 Cor. 9. â—4 and never fading Crown The Crown of life signifies the lasting honour and glory of the Saints in Heaven I have read of an Emperour that had three crowns one on his sword another on his head and then cries out Tertiam in Coelis The third is in Heaven and my hope See my String of Pearls saith he shall be in the everlasting Crown The life to come is only the true life the happy life the safe life the honourable life the lasting yea the everlasting life and therefore the Crown is reserved for that life King William the Conquerour was crowned three times every year all his reign at three several places viz. Glocester Winchester and Westminster but death hath long since put a period to his Crown The Crowns of the greatest Monarchs in the world though they last long yet are Hackwel corruptible subject to wearing cracking stealing they will be taken from them or they from their crowns suddenly Witness that pile of crowns as the Historian speaks that was piled up as it were at Alexander's gates when he sate down and wept because there were no more worlds to conquer All Scripture and Histories do abundantly tell us that there is nothing more fading than Princes crowns But Fifthly the Crown of life notes a well entitled crown a crown that comes by a true and noble Title A Christian has the best Title imaginable to the Crown of life Eph. 1. 7. 1 Pet. 1. 3 4. 2 Pet. 1. 4. Luk. 12. 32. 2 Cor. 11. 2. Heb. 1. 2. 2 Sam. 23. 5. Jer. 32. 40. 41. 1. He has a Title by Christs blood 2. By the new Birth 3. By free and precious promises 4. By donation 5. By marriage union and communion with Christ who is heir apparent to all the glory of Heaven 6. By a sure everlasting Covenant King Henry the VII of England pretended a sixfold title to the crown 1. By conquest 2. By the election of the Souldiers in the field 3. By Parliament 4. By birth 5. By donation 6. By marriage but what was his pretended Title to that real and full Title that a believer has to the Crown of life But Sixthly and lastly the Crown of life notes the perfection of the glory of the Saints in Heaven as the crown compasseth the head on every side so in Heaven there is an aggregation of all internal and eternal good One of August de Triplicâ— Habitu c. 4. the Ancients speaking concerning what we can say of the glory of Heaven saith It is but a little drop of the Sea and a little spark of the great Furnace for those good things of eternal life are so many that they exceed number so great that they exceed measure so precious that they are above all estimation Nec Christus nec Coelum patitur hyperbolem Neither Christ nor Heaven can be hyperbolized Noscie quid erit quod ista vita non erit And saith one of the Fathers what will that life be or rather what will not that life be since all good either is not at all or is in such a life light which place cannot comprehend voices and musick which time cannot ravish away odours which are never dissipated a feast which is never consumed a blessing which eternity bestoweth but eternity shall never see at an end Do you ask me what Heaven is saith one when I meet you there I will tell you The world to come say the Rabbins is the world where all is well I have read of one that would willingly swim through a Sea of brimstone to get to Heaven for there and only there is perfection of happiness What are the silks
shy of them nor strange to them whom Christ lyes daily in his bosom O be not unkind to them with whom one day you must live for ever But Sixthly Will the Lord be signally present with his 6. Inference People in their greatest troubles deepest distresses and most deadly dangers then never give way to base slavish Psal 51. 12 13. Pfalm 46. 1 2 3. Matt. 10 2â— â—â— fears there are as many fear nots in Scripture as there are fears take a tast of some of them Hebr. 13. 5. He hath said I will never leave thee nor forsake thee Verse 6. So that we may boldly say The Lord is my helper and I will not fear what man shall do unto me This Text is taken out of Psalm 118. 6. The Lord is on my side I will not fear what man can do unto me Some read it by The Earl of Mâ—rray speaking of Mr. John Knox said Here lies the body of him who iâ— hiâ— life time never feared the face of any man way of Interrogation What can man do unto me There is some difference in the Apostle's quoting the Text betwixt the Hebrew and the Greek The Hebrew thus reads it The Lord is with me or for me or as our English hath translated it The Lord is on my side The Greek thus The Lord is my helper but the sence being the same with the Hebrew the Apostle would not alter that translation The alteration which is in the Greek serves for an Exposition of the mind and meaning of the Psalmist for God being with us or for us or on our side presuppofeth that he is our helper So as there is no contradiction betwixt the Psalmist and the Apostle but a clear interpretation of the Psalmists mind and a choice instruction thence ariseth viz. That Gods signal prefence with us for us or on our side may abundantly satisfie us and assure us that he will afford all needful help and succour to us the consideration of which should abundantly arm us against all base slavish fears God is not present with his Saints in their troubles and distresses as a stranger but as a Father and therefore he cannot but take such special care of them as to help them as to succour them and as to secure them from dangers in the midst of dangers and therefore Isa 43. 2. why should they be afraid The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is translated helper in that Hebr. 13. 6. according to the notation of it signifieth one that is ready to run at the cry of another Now this notation implieth a willing readiness and a ready willingness in God to afford all succour and relief to his People in their greatest troubles and deepest distresses herein God shews himself like a tender Father Mother or Nurse who presently runs when any of them hear the Child cry or see danger near Isai 8. 10. God is with us Verse 12. Fear ye not their fear nor be afraid The Divine presence should arm us against all base slavish fears of mens power policy wrath or rage Kings and Princes compared with God or with the signal presence of God are Isa 40. 2â— but as so many Grashoppers skipping and leaping up and down the field and does it become Christians that enjoy this Divine presence to be afraid of Grashoppers Isa 41. 10. Fear thou not for I am with thee be not dismayed for I am thy God I will strengthen thee yea I will help thee yea I will uphold thee with thâ—â—â—ht hand of my righteousness God expects that his signal presence with us should arm us against all base fear and dismayedness â—salm 23. 4. Yea though I walk through the valley of the shadow of death I will fear no evil for thou art with me The Divine presence raised David above all his fears Psalm 27. 1. The Lord is my light and my salvation whom shall I fear the Lord is the strength of my life of whom shall I be afraid Who is the Enemy that I should be afraid of where is the Enemy that I should be afraid of by what name or title is the Enemy dignified or distinguished that I should be afraid of I look before me and behind me I look round about me and I look at a distance from me and I cannot see the man the Devil the Informer that I should fear or be afraid of for God is with me Where God is said King Herod in Josephuâ— lib. 15 a speech to his Army there neither wants multitude nor fortitude we may safely readily and cheerfully set the Divine presence against all our Enemies in the world When Antigonus his Admiral told him that the Enemies number far exceeded his But how many do ye set me against said the King Look about you and see who is with you Ah Christians Christians look about you look about you and see who is signally present with you and then be afraid if you can But Seventhly Will the Lord be signally present with his 7. Inference People in their greatest troubles deepest distresses and most deadly dangers then certainly there is no such great evil in troubles distresses sufferings c. as many conceive fear dream think judge many men look upon troubles afflictions sufferings in a multiplying glass and then they cry out there is a Lion in the way Prov. 22. 13. Cap. 26. 13. a Lion in the streets But Sirs the Lion is not alwayes so fierce as he is painted nor afflictions are not alwayes so grievous as men apprehend there are many who have been very fearful of Prisons and have looked upon a Prison as a Hell on this side Hell who when they have been there for righteousness sake and the Gospels sake have found â—â—â—ns to be Palaces and the imaginary Hell to be a little Heaven unto them Many fear afflictions and flee from afflictions as from Toads and Serpents as from Enemies and Devils and yet certainly there is no such great evil in affliction as they apprehend for the Lord is signally present with his People in their greatest troubles and deepest distresses Now what evil can there be in that condition wherein a man enjoyes the Divine presence that makes every bitter sweet and every burden light and that turns Winter nights into Summer dayes c. yea many times the Saints enjoy more of the singular presence of God in their afflictions in their day of adversity than ever they did in the day of prosperity or in the day of their worldly glory What Bride is afraid to meet her Bridegroom in a dark entry or in a dirty lane or in a narrow passage or in a solitary wood and why then should a Christian be afraid of this or that afflicted condition who is sure to meet his blessed Bridegroom the Lord Jesus Christ in every estate in every condition who is sure to enjoy the presence of Christ with him in every turn or change
A WORD IN SEASON To this Present GENERATION OR A SOBER AND SERIOUS DISCOURSE About the favorable Signal and eminent Presence of the LORD with his PEOPLE in their greatest Troubles deepest Distresses and most deadly Dangers WITH THE Resolution of several Questions concerning the DIVINE PRESENCE as also the Reasons and improvements of this great and glorious Truth All tending to encourage Christians in the way of their Duty in the face of all Afflictions Oppositions and Sufferings that they may meet with for Righteousness sake from the Serpents seed or from Wolves in Sheeps-cloathing By THOMAS BROOKS the Author of the Golden Key to open hidden Treasures But will God indeed dwell on the Earth Behold the Heaven and the Heaven of Heavens cannot contain thee how much less this House that I have builded 1 Kings 8. 27. Deus unus est ubique totus diffusus Cyprian Maximilian the Emperour was so delighted with that Sentence of PAUL Si Deus nobiscum If God be with us who shall be against us that he caused it to be written upon the Walls in most rooms of his Palace LONDON Printed for Dorman Newman at the Sign of the Kings Arms in the Poultrie THE SIGNAL PRESENCE OF GOD With His PEOPLE In their greatest Troubles deepest Distresses and most deadly Dangers 2. Tim. 4. 17. Notwithstanding the Lord stood with me and strengthened me that by me the preaching might be fully known and that all the Gentiles might hear and I was delivered out of the mouth of the Lion IN my Text you have three things that are most remarkable Preached in March and April 1675. First you have Paul's commemoration of that singular experience that he had of the favourable presence Acts 23. 11. of Christ with him and of his strengthening of him Notwithstanding the Lord stood with me or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 4. 16. 2 Tim. 1. 15. by me and assisted me though I was deserted by men yet I was ayded and assisted by Christ though all men left me to shift for my self yet the Lord stood by me and strengthned me with wisdom prudence courage and constancy in the want of all outward encouragements and in the face of all outward discouragements Secondly here is the end for which the Lord stood by him assisted strengthned and delivered him viz. Rom. 11. 13. Phil. 4. 22. That he might preach the Gospel to the Nations That he might have more time and further opportunity to spread abroad the everlasting Gospel among the Gentiles whose Apostle he was Rome at this time was the Queen of the World and in its most flourishing condition people from all parts of the World flockt to Rome Now when they should hear and see Paul's prudence courage constancy and boldness in professing of Christ and in preaching and professing the Gospel even before that grand Tyrant that monster of mankind Nero they could not but be wrought upon and the fame of the glorious Gospel could not but by this means be spread all the World over Thirdly here is the greatness of the danger from which he was delivered viz. From the mouth of the Calv. In. Estiâ—â— c. Lyon Some Authors do conceive these words and I was delivered from the mouth of the Lyon to be a Proverbial speech noting some eminent present devouring danger I was delivered from the extremest hazard of death even as a man rescued out of a Lyons Beza A Lapide Vide Euseb hist l. 2. c. 22. mouth and pull'd from between his teeth Others more genuinly and properly by the mouth of the Lyon do understand Nero's rage and cruelty who for his potency in preying on the flock of Christ is here fitly compared to a Lyon which devoured and destroyed the flock of Christ This cruel Lyon Nero put a world of Christians to death and made a bloody Decree That whosoever confessed himself a Christian he should without any more a do be put to death as a convicted enemy Dedicator damnationis Christianoruâ— Tertul. of mankind Tertullian calleth him The Dedicatour of the condemnation of Christians This bloody Monster Nero raised the first bloody Persecution To pick a quarrel with the Christians he set the City of Rome on fire and then charged it upon the Christians under which pretence he exposed them to the fury of the People who cruelly tormented them as if they had been common burners and destroyers of Cities and the deadly enemies of mankind yea Nero himself caused them to be apprehended and clad in wild beasts skins and torn in pieces with Dogs others were crucified some he made bonefires off to light him in his night-sports To be short such horrid cruelty he used towards them as caused many of their enemys to pity them But God found out this bloody Persecutor at last for being adjudged by the Senat an enemy to mankind he was condemned to be wipt to death for the prevention whereof he cut his own throat The words being thus briefly opened the main point I shall insist upon is this viz. That when the People of God are in their greatest troubles deepest distresses and most deadly dangers then the Lord will be most favourably most signally and most eminently present with them The Schoolmen say that God is five wayes present 1. In the Humanity of Christ by hypostatical union 2. In the Saints by knowledge and love 3. In the Church by his essence and direction 4. In Heaven by his Majesty and Glory 5. In Hell by his vindictive Justice Hemingius saith There is a fourfold presence of God 1. There is a presence of Power in all men even in the Reprobates 2. A presence of Grace only in the Elect. 3. A presence of Glory in the Angels and Saints departed 4. An hypostatical presence of the Father with the Son But if you please you may take notice that there is a sixfold presence of the Lord First there is a general presence of God and thus he Psal 139. 7. Nâ— quam est Deus c. ubiquâ— est Câ—rysost in Col. 2. H. 〈◊〉 5. is present with all Creatures Whither shall I flee from thy presence Empedocles the Philosopher said well That God is a Circle whose center iâ— every where and whose circumference is no where God is included in no place and excluded from no place saith another Non est ubi ubi non est Deus They could tell us that God is the soul of the World and that as the soul is Tota in totâ— tota in qualibet parte so is he his eye is in every corner c. To which purpose they so pourtrayed their Goddess Minerva that which way soever one cast his eye shee alwayes beheld him Though Heaven be Gods Palace yet it is not his prison Diana's Temple was burnt down when shee was busie at Alexander's birth and could not be at two places together but God is present both in Paradise and in the Wilderness
is a gracious a favorable a The compassionate Parent is most with the sick child so here signal or eminent presence of the Lord with his faithful People in their greatest troubles deepest distresses and most deadly dangers as the Scriptures do every where evidence Take a tast of some Gen. 39. 20. And Josepâ—'s â—aster took him and put him into the prison a place where the Kings prisoners were bound and he was there in the prison Verse 21. But the Lord was with Joseph and shew'd him mercy and gave him favour in the Acts 16. 25. sight of the keeper of the prison A prison keeps not God from his witness the Apostles and Martyrs whose prisons by Gods presence became Palaces and their stocks a Musick-school Bradford after he was put in prison Act. and Mon. f. 1489. ibid. 1457. had better health than before and found great favour with his keeper who suffered him to go whither he would upon his promife to return by such an hour to his prison again If men knew by experience the sweet that is in suffering for Christ they would desire with Chrysostome if it were put to their choice rather to be Paul a prisoner of Jesus Christ than Paul rapt up in the third Heaven Basil in his Oration for Barlaam that famous Martyr faith He delighted in the close prison as in a pleasant green meadow and he took pleasure in the several inventions of tortures as in several sweet flowers Luther reports of that Martyr S. Agatha that as she went to prisons and tortures she said she went to Banquets and Nuptials The Sun enlightens the World saith Cyprian but he that made the Sun is a greater light to you in prison c. Fire sword prisons famins are pleasure they are all delightful to me saith Basil Paul rattles his chain which he beares for the Gospel and was Eph. 6. 20. 2 Tim. 1. 16. Act. 15. 26 29. Phil. 1. 7 13 14 16. Colos 4. 3. 18. 2 Tim. 2. 9. c. as proud of it as a woman of her ornaments saith Chrysostome Paul and Silas in a prison found more pleasure than pain more joy than sorrow and when they were whipt it was with Rosemary branches as I may say Paul greatly rejoyced in his sufferings for Christ and therefore often sings out I Paul a prisoner of Jesus Christ not I Paul wrapt up in the third Heaven Christ shew'd his great love to him in wrapping him up in the third Heaven and he shew'd his great love to Christ in a cheerful suffering for him Eusebius tells of one that writt to his Friend from a stinking Dungeon and dated his Letter from my delicate Orchard Mr. Glover the Martyr wept for joy of his imprisonment Anâ— God forgive me said Mr. Bradford when a prisoner my unthank fulness for this exceeding great mercy that among so many thousands he chuseth me to be one in whom he will suffer I was carried to the Cole-house saith Mr. Philpot the Martyr where I with my fellowes do Act. Mon. fol. 16â—3 rouze together in the straw as chearfully we thank God as others do in their beds of down Philip Landgrave of Hesse being a long time prisoner under Charles the Fifth was asked what upheld him in his long imprisonment He answered that he felt the divine consolations of the Martyrs Gen. 49. 23. The Archers or as the Hebrew here hath it the Arrow-masters have sorely grieved him and shot at him and hated him These Arrowmasters were his barbarous Brethren that sould him his adulterous Mistriss that harlot-like hunted for his precious life his injurious Master that without any desert of his imprisoned him the tumultuating Egyptians that pined with hunger perhaps spake of stoning of him and the envious Courtiers and inchanters that spake 1 Sam. 30. 6. Jun us Mercer Not that his arms were adotned with bracelets gold as the Chalde saith c. evil of him before Pharaoh to bring him out of favour but by divine assistance and Gods favourable presence he proved too strong for them all Ver. 24. But his bow abode in strength and the armes of his hands were made strong by the hands of the mighty God of Jacob c. Joseph is likened to a strong Archer that as his other enemies as archers shot at him so his bow was stedfast and his armes strong by the signal presence of God with him Such an eminent presence of God had Joseph with him that he never wanted courage comfort or counsel when he was at the worst The divine presence will make a man stand fast and firm under the greatest pressures 2 Cor. 1. 9 12. it made Joseph use his bow against his adversaries As David did his sling against Goliah he slung saith one Eucholcâ—r as if he had wrapt up God in his sling Psalm 23. 4. Yea though I walk through the valley of the shadow of death I will fear no evil for thou art with me thy rod and thy staff they comfort me The prefence of the Lord with his People in the most deadly dangers fills their souls full of courage confidence and comfort That darkness which comes upon a dying man a little before he gives up the Ghost is the greatest darkness and yet let a Christian then have but God by the hand and he will not fear the most hideous and horrid representations of death Dan. 3. 24. Then Nebuchadnezzar the King was astonied and rose up in hast and spake and said unto his Counsellers did we not cast three men bound into the midst of the fire They answered and said unto the King true O King Verse 25. He answered and said Lo I see four men loose walking in the midst of the fire and they have no hurt and the form of the fourth is like the Son of God The presence of the Son of God turn'd the fiery Furnace into a garden of delights a gallery of pleasure This divine presence in the midst of fire and flame kept them from fainting sinning and shrinking and sill'd their souls with comfort peace ease and heavenly refreshing One of the Ancients rhetorically speaking to Nebuchadnezzar Augustin who said He saw one like the Son of God whence came this saith he who told thee that this was the Son of God what Law what Prophet he is not yet born into the world and the similitude of him that was to be born is known to thee whence came this who told thee this but the divine fire enlightening thee within that whilest thou beholdest these three as thine enemies in the fire thou mightest give testimony to the Son of God This heathenish Prince look't upon the fourth person as one like a Son of the Gods or like some young God most bright and glorious exceeding fair and excelling in beauty as if he were not of humane but of divine off-spring But what ever notions or apprehensions Nebuchadnezzar had we may very safely understand this
Rom. 8. 31. If God be for us who can be against us That is none but this is a more forcible denying Who can Doest thou Paul ask Who can I 'll tell thee The Devil can and Tyrants can and Informers can and Persecutors can and the whole World can but ridendus est furor inanis They are as nothing and can do nothing against us Wicked men may set themselves against the Saints but they shall not prevail against the Saints What if all the world should strive to hinder the Sun from rising or shining or the wind from blowing or the rain from falling or like those Pigmies which went with their arrows and bows to repress the flowing of the Sea Ludibrious acts and meer follies All that wicked men can do against the People of God will be but as throwing stones against the wind If God be with us who can be against us Me thinks these are words of great resolution as if he should say we have many enemies and powerfulenemies and daring enemies and malitious enemies and designing enemies and enraged enemies yet let the proudest of them shew their faces and lift up their banners I fear them not I regard them not Who can who dare be against â—â— Let me give a little light into this precious Scripture If God be for us who can be against us that is none First None can be so against us as to hurt us or harm us therefore Aquinas well expounds that Quis contra Dan. 3. 25. 27. Cap. 6. 22. nos i. e. Quis efficaciter and others Quis laesivè prevalenter who can be against us so as to hurt us Acts 18. 9. Then spoke the Lord to Paul in the night by a vision be not afraid but speak and hold not thy peace Verse 10. For I am with thee and no man shall set on thee to burt thee for I have much people in this City God had many Souls in this ity to convert and What said Justin Martyr to his murtherers in the behalf of himself and his fellow-Mortyrs you may kill us but you can never hurt us to bring in to Christ and therefore he animates and encourages Paul to preach boldly and to go on in his work undauntedly I but Lord there be many in the City that will set themselves against me I but I am with thee I but Lord there be many in the City that will hate me I but there is no Man that shall set on thee to hurt thee They may kill me said Socrates of his Enemies but they cannot hurt me It was the speech of Anaxarchus a Heathen when as he by the Tyrant he was commanded to be put in a Mortar and be beaten to pieces with an Iron pestel he cries out to the Persecutors you do but be at the vessel of Anaxarchus you do not beat me nor hurt me you do but beat the case the husk the vessel that contains another thing his body was to him but as a case a husk he counted his soul himself which his persecutors could not reach nor hurt Though there were many in the City of Corinth that would be ready furiously to set on Paul yet there should not be a man that should be able to hurt Paul God would be his life guard to protect him and he would make void all the mischievous designs and endeavours of his adversaries against him When in a City the Lord hath those that are ordained to Salvation he will bless the labours of his faithful Servants with happy success so that faithful Ministers may not yea must not for fear of the invincible malice of some neglect the Salvation of others All the Arrows that Men of might and malice should shoot at Paul in the City of Corinth should never reach him they should never hurt him nor harm him 1 Pet. 3. 13. And who is he that will harm you if ye be followers of that which is good They may oppose you but they cannot harm you they may hate you but they cannot harm you they may plot and devise mischief against you but they cannot harm you they may persecute you but they cannot harm you I know Caesar told Metellus that he could as easily take away his life as bid it be done but these were only bravado's for that is a Royalty which belongs to God only To whom belong the issues Psalm 68. 20. of death or the goings out from death that is deliverances from death and deadly dangers It is an allusion to one that keepeth a passage or a door that is God hath all the wayes which lead out from death in his own keeping Christ hath the keys of death the sole Revel 1. 18. 2 Pet. 2. 9. dominion and disposal of it the Lord knows how to deliver his People from the most desperate and deadly dangers he can deliver them out of the mouth of the Lion he can pull them out of the jaws of death and so secure them from all harm or hurt none can be so against the People of God as to harm their souls as to hurt their happiness But If God be with us who can be against us I answer Secondly None can be so against us as to prevail 2. Matth. 16. 18. Heb. 2. 10. Jer. 1. 19. Cap. 20. 11. over us the Gates of hell may fight against us but the Gates of hell cannot prevail against us Christ is the Captain of your Salvation God hath made him General of the Field and therefore you may be sure that he will stand by you and bring you off with honour you need never fear having the day who have Christ your Captain for your second though your persecutors are as so many roaring Lions yet Christ who is the Lion of the Tribe of Judab will make you victorious over Revel 5. 5. Psalm 129. 2. them all In all storms and tempests the Church will stand fast because it stands upon a rock God is on Zions side and the Enemies of Zion must first prevail against Zions God Before they can prevail over Zion her self Zions God will be a wall of fire about her and Zach. 2. 5 Dent. 33. 26 27 28 29. therefore Zions Enemies shall never prevail over her Were Zions shelter stones these might be battered were it walls of lead these might be melted were it a defence of waters these might be dryed up were it garrisons of mighty men these might be scattered were it engines of war these might be defeated were it trenches these might be stopped were it bulwarks these might be overthrown But Zion is guarded with a wall of fire round about her and therefore all her opposers can never prevail over her The Enemies of Zion 2 Chron. 32. 7 8 Rom. 8. 37. Genes 3. 12. Num. 14. 9. are weak Enemies they are infatuated Enemies they are conquered Enemies they are limited Enemies they are chained Enemies they are cursed Enemies and they are naked Enemies and therefore
temptation that is affliction 2 Pet. 2. 9. The Lord knoweth how to deliver the godly out of temptation that is out of affliction Now affliction is called temptation not in the vulgar sence as temptation is put for an occasion or inducement to sin but in its proper and native signification as it s taken for probation and tryal thus God is Gen. 22 1. said to tempt Abraham that is he did try and prove the faith the fear the love the obedience of Abraham Afflictions are called temptations partly because as afflictions will try what meâ—tle we are made off so will temptations and partly because as afflictions are burdeâ— me and grievous to us So are temptations But mainly afflictions are called temptations because in time of affliction Satan will be sifting and winnowing of the Saints Now he will make use of all his devices methods depths Luk 22. 31. 2 Cor. 12. 7. 2 Cor. 2 11. Eph. 6. 11. Rev. 2. 24. Eph. 6. 16. darts yea fiery darts that he may vex afflict trouble grieve wound torture and torment those dear hearts that God would not have grieved and wounded and therefore now the Lord steps in and stands by his People and by his favourable signal and refreshing presence he bears up their heads above water and keeps their hearts from fainting and sinking under Satans most dangerous and desperate temptations When a City is besieged and the enemies have raised their batteries and have made breaches upon their walls and their provisions grow low O then if ever there is need of succour and relief So here But Eightly the Lord will be signally present with his 8 Reason People in their greatest troubles deepest distresses and most deadly dangers because he highly prizes them and setts an honourable value and esteem upon them Isa 43. 4. Since thou wast precious in my sight thou hast been honourable and I have loved thee therefore will I give men for thee Heb. In thy room or in thy stead and people for thy life That is for thy preservation and protection God setts such a mighty price upon his People that to preserve them from ruine and destruction he makes nothing of giving up to the sword and destruction the most rich strong populous and warlike Nations in the World Now the high price and value that he sets upon Verse 3. them engages him to be present with them Verse 2. When thou passest through the Waters I will be with thee and through the Rivers they shall not overflow thee when thou walkest through the fire thou shalt not be burnt neither shall the flame kindle upon thee Them we highly prize we won't leave in a day of distress no more won't God God prizes his People as his peculiar Treasure Exod. 19. 5. As his Portion Deut. 32. 9. As his pleasant Portion Jer. 12. 10. As his Jewels Mal. 3. 17. As his Glory Isa 4. 5. As his Crown and Royal Diadem Yea he prizes the poorest the meanest and the weakest Saint in the World above a multitude yea above a world of Sinners Heb 11. 37 38. Of whom the world was not worthy Though they did not rustle in silks and velvets but were clad in sheeps-skins and goats-skins yet they had that inward excellency as that the world was not worthy of their company and though they did not dwell in cieled Houses nor in stately Palaces but in Desarts and Mountains and in Dens and Caves of the earth yet the vile sinful persecuting World was not worthy of their presence or prayers or of their prudent counsels or pious examples c. God sets a higher value upon a Job though on a Dunghil than upon an Abab though on Job 1. 1. cap. 2. 3. his Royal Throne God values men by their inward excellencies and not by their outward dignities and worldly glories He sets a higher prâ—â—e upon a Lazarus in his tattered rags than upon a rich Dives in his purple robes Such persons have most of our company whom we prize most Job's three Friends did highly value Job 2. 11 12 13. him and therefore in his deepest distresses they own him they pitty him they weep over him they accompany him and they keep close unto him because God highly prizes his People he will be signally present with them in their greatest troubles and deepest distresses But Ninthly the Lord will be signally present with his 9 Reason People in their greatest troubles deepest distresses and most deadly dangers because they won't leave him but stick close to him and to his interest Gospel and glory and will cleave fast to his Word worship and wayes Josh 24. Jer. 13. 11. Acts 11. 23. in their greatest troubles deepest distresses and most deadly dangers come what will on 't You may take away my life said Basil but you cannot take away my comfort my head but not my crown yea saith he had I a thousand lives I would lay them all down for my Saviours sake who hath done abundantly more for me John Ardley profest to Bonner when he told him of burning and how ill he could endure it That if he had as many lives as he had hairs on his head he would lose them all in the fire before he would lose his Christ wâ—â— part with his Christ It was a common thing among the Martyrs to make all hast to the fire lest they should miss of that noble entertainment Gordius the Martyr said it is to my loss if ye bate me any thing of my sufferings The sooner I die said another the sooner I shall be happy Psal 63. 1. O God thou art my God early will I seek thee my soul thirsteth for thee in a dry and thirsty Land where no water is Verse 8. My soul followeth hard after Dan. 9. 3. Psalm 119. 20. thee c. This notes 1. The strength of his intention 2. The strength of his affection 3. The constancy of his pursuit and all this in a dry and barren wilderness and in the face of all discouragements and in the want of all outward encouragements What ever the danger or distress be the Psalmist is peremptorily resolved to cleave close to the Lord and to follow hard after the Lord Psalm 44. 17. All this is come upon us yet have we not See 2 Tim. 1. 11 12. cap. 2. 8 9 10. Eph. 6. 19 20. Col. 4. 3 18. forgotten thee neither have we dealt falsely in thy Covenant Verse 18. Our heart is not turned back neither have our steps declined from thy way Verse 19. Though thou hast sore broken us in the place of Dragons and covered us with the shadow of death In the face of all dangers deaths distresses miseries c. Gods faithful Servants will own the Lord and cleave to his wayes and keep close to his worship and service let Persecutors do their worst Verse 22. Yea for thy sake are we killed Rom. 8. 36. all the day long we are
that may pass upon him How many Martyrs have ventured into the Heb. 11. 34. very flames to meet with Christ and that have many other wayes made a sacrifice of their dearest lives and all to meet with Christ O the cruel mockings the scourgings Rev. 12. 11. Heb. 11. 36 37 38 the bonds the imprisonments the stoning the sawing asunder that many of the Lords worthies have ventured upon and all to meet with the presence of the Lord and why then should any of you be afraid to enter into an afflicted condition where you shall be sure to meet the singular presence of the Lord that will certainly turn your afflicted condition into a comfortable condition to you The great design of the Lord in afflicting of his People is to meet with them and to draw them into a nearer communion with himself it is that they may see more of him than ever and taste more of him than ever and enjoy more of him than ever in order to which he subdues their corruptions by afflictions Isa 1. 25. c. 27. 8 9 Heb. 12â— 10 11. Hos 2. 14. and strengthens their graces and heightens their holiness by all their troubles and trials When ever he leads his Spouse into a wilderness it is that he may speak friendly and comfortably to her or that he may speak to her heart as the Hebrew runs The great design of the Lord in bringing her into a wilderness was that he might make such discoveries of himself of his love and of his soveraign grace as might chear up her heart yea as might even make her heart leap and dance within her Or as some sence it I will take her alone for the purpose even into a solitary wilderness where I may more frâ—ely impart my mind to her that she having her whole desire she may come up from the wilderness leaning upon her beloved and so be brought into the bride-house with all Cant. 8. 5. solemnity By all which it is most evident that there is no such evil in a wilderness estate in an afflicted condition as many imagin But Eightly will the Lord be signally present with his 8 Inference People in their greatest troubles deepest distresses and most deadly dangers then what a high encouragement should this be to poor sinners to study Christ to acquaint themselves with Christ to embrace Christ to chuse Christ to close with Christ to submit to Christ Joh. 1. 12. Ps 112. 2 3. Ps 2. 12. 2 Cor. 8. 5. and to make a resignation of themselves to Christ and to secure their interest in Christ that so they may enjoy his signal presence in their greatest troubles deepest distresses and most deadly dangers O how many mercies are wrapt up in this mercy of enjoying the singular presence of the Lord in all the troubles and tryals of this life It is a mercy to have the presence of a Friend it is Psalm 23. 4. a greater to have the presence of a near and dear relation with us in a day of distress in a day of darkness But what a mercy is it then to have the presence of the Lord with one in a dark day That 's excellent counsel that the wisest Prince that ever swayed a scepter gives in that Eccles 11. 8. Remember the days of darkness for they shall be many When light shall be turned into darkness pleasure into pain delights into wearisomness calms into storms Summer dayes into Winter nights and the lightsome dayes of life into the dark dayes of old age and death O now the singular presence of the Lord with a man in these dayes of darkness will be a mercy more worth than ten thousand worlds To have a wise a loving Psalm 71. 20 21. a powerful a faithful Friend to own us in the dark to stand by us in the dark to uphold us in the dark to refresh us in the dark to encourage us in the dark c. is a very choice and singular mercy O then what is it to have the presence of the Lord with us in all those dark dayes that are to pass over our heads What David said of the sword of Goliath in another case There is none 1 Sam. 21. 8 9. like that that I may say of the Divine presence with a man in the dark There is none like that The Psalmist Psal 73. 26. The Greek saith The God of my heart c. hit the mark the whit when he said My flesh and my heart faileth but God is the strength of my heart and my portion for ever When his flesh that is his outward man and when his heart his courage that is his inward man failed him then God was the strength of his heart or the rock of his heart as the Hebrew runs at the very last gasp God came in with his soveraign Cordial and revived him and recovered him and brought new life and strength into him When a Saint is at worst when he is at lowest when he is even overwhelmed with troubles and sorrows and when the dayes of darkness so multiply upon him that he seems past all hope of recovery then the Divine presence does most gloriously manifest it self and display it self in supporting strengthning comforting and encouraging of him In the Rev. 4. 6. you read that the world is like a sea of glass I saw before the Throne a sea of glass The world is transitory very frail and brittle as glass and it is instable tumultuous and troublesome as the sea Here the world is shadowed out to us by a sea of glass and how can we stand on this sea how can we live on this sea how can we walk on this sea if Christ don't take us by the hand and lead us and support us and secure us O Sirs we can't uphold our selves on this sea of glass nor others can 't uphold us on this sea of glass it is none but dear Jesus it is no presence but his singular presence that can make us to stand or go on this sea of glass And if this world be a sea of glass oh what infinit cause have we to secure our interest in Christ who alone can pilot us safe over this troublesome dangerous and tempestuous sea Oh that I could prevail with poor sinners to take Christ into the ship of their souls that so he may pilot them safe into the heavenly Harbour the heavenly Canaan No Pilot in Heaven or Earth can land you on the shore of a happy eternity from off this sea of glass but Jesus When on this sea of glass the winds blow high storms arise and the bold waves beat into the ship O then the sinner cryes a Kingdom for a Christ a world for a Pilot to save us from eternal drowning Oh that before eternal storms and tempests do beat upon poor sinners they Ps 11. 6. Ps 9. 17. Hos 2. 19 20. 2 Cor. 11. 2. would be prevailed with to close
17 18 19. Cap. 37. 15. ult Dan. 3. 23 24 25. Cap. 6. 22 23. in prison Jeremiah was in Covenant with God and God kept him company in the Dungeon The three Children or rather Champions were in Covenant with God and God was signally present with them in the fiery Furnace Daniel was in Covenant with God and God was wonderfully with him in the Lions Den. Job was in Covenant with God and God was with him in six troubles and in seven David was in Covenant Job 3. 18 19. Psal 89. 33 â—4 Psal 23. 4. with God and God was with him in the valley of the shadow of death Take not up in a name to live nor in a form of godliness nor in common convictions nor in an outward reformation take up in nothing below a Covenant-relation as you would enjoy the precious presence Deâ—t 26. 17 18 19. of the Lord with you in your greatest troubles and deepest distresses if you chuse him for your God you shall then assuredly find him to be your God if he be the God of our love and fear he will be the God of our comfort and safety if God be your God in Covenant then in distress the cities of refuge are open to you he will stick close to you he will never leave you nor forsake you you have a Father to go to a God to flee Heb. 13. 5 6 7. to a God that will take care of you Come my People enter thâ—u into thy Chambers and shut thy doors about thee hide thy self as it were for a little moment until the indignation be overpast Here are Chambers withdrawing rooms provided not open Chambers but with doors and doors shut round about intimating that guard of protection which the People of God shall find from him even in a common inundation But Secondly if you would enjoy the gracious presence of God with you in your greatest troubles deepest distresses and most deadly dangers then look to the practical 2 Chron. 15. 2. part of holyness keep up the power of godlyness in your hearts and lives Joh. 14. 21. He that hath my commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self to him Ver. 23. If a man love me he will keep my words and my Father will love him and we will come unto him and make our abode with him He that frames his heart and life according This is evident throughout the whole Boâ—k of the Prophet Eâ—ekiâ—l See Cap. 2. 4. 7. 8. 9. 10. 11. 12. to Christs rule shall be sure of Christs presence Ezekiel was a man that kept up the power of holyness and godliness in his heart and life And O the glorious visions and deep mysteries and rare discoveries of God and of his presence and of the great things that should be brought about in the latter days that was discovered to him Daniel kept up the power of holyness and godliness in his heart and life And O what secrets and mysteries did God reveal to him Many of those great and glorious things which concerns the destruction of the four last Monarchies and the growth increase exaltation flourishing durable invincible and unconquerable estate of his own Kingdom was discovered to him Paul was a person that kept up the power of holyness and godliness in his heart and life And O what a mighty presence of God had he with him in all his doing suffering and witnessing work And O what glorious revelations and discoveries of God had he when he was caught up into the third Heaven into Paradise heard unspeakable words or wordless words such as words were to weak to utter Such as was not possible for man to utter and that either because they transcended mans capacity in this life or else because the Apostle was forbid to utter them they being revealed to him not for the publick use of the Church but only for his particular encouragment that he might be the better able to encounter with all hardships difficulties dangers and deaths that did or might attend him in his Ministerial 3 Cor. 1. 7 8 9 10 work Some of the Ancients are of opinion that he saw Gods essence for say they other things in Heaven might have been uttered but the essence of God is so great and so glorious a thing that no man or Angel can utter it But here I must crave lieve to enter my dissent from these learned men for the Scripture is express in this That no man hath thus ever seen the Lord at any time that no man Joh. 1. 18. 1 Tim. 6. 16. 1 Joh. 4. 12. Exod. 33. 20 21 22 23. can thus see the Lord and live And as great a Favourite of Heaven as Moses was yet he could only see the back parts of God he could only behold some lower represâ—ntations of God Some say that he heard the Heavenly singing of Angels and blessed Spirits which was so sweet so excellent and glorious that no mortal man was able to utter it and this of the two is most probable But no man is bound to make this opinion an Article of his Faith This I think we may safely conclude that in this rapture besides the contemplation of Celestial mysteries he felt such unspeakable delight and pleasure that was either like to that or exceeded that which Adam took in the Terrestrial Paradise Doubtless the Apostle did see and hear such excellent things as was impossible for the tongue of any mortal man to express or utter John was a burning and a shining Light both in John 5. 35. life and doctrine he was a man that kept up in his heart and life the power of holyness and godliness and Christ reveales to him the general estate of his Church and all that should besal his People and that from John's time unto his second coming Christ gives John a true representation of all the troubles tryals changes mercies and glories that in all times and in all ages and places should attend his Church until he came in all his glory About sixty years after Christs Ascension Christ comes to John and opens his heart and unbosomes his soul 'T is the general opinion of the learned that this Book of the Revelation was penned about the latter end of the reign of Domiâ—ian the Emperour which was about sixty years after Christs Ascension and makes known to him all that care that love that tenderness that kindness and that sweetness that he would exercise towards his Church from that very time to the end of the world Christ tells John that though he had been absent and seemingly silent for about threescore years that yet he was not so taken up with the delights contents and glory of Heaven as that he did not care what became of his Church on earth O no! and therefore he opens his choicest secrets and
145 146 5. Fifthly God the Father promiseth to Jesus Christ Rule Dominion and Soveraignty pag. 146 147 6. Sixthly God the Father promiseth to accept of Jesus Christ in his Mediatory Office pag. 147 148 7. Seventhly God the Father promiseth highly to exalt Jesus Christ and nobly to reward him and everlastingly to glorify him pag. 148 149 150 151 152 Secondly of the Articles of the Covenant on Christs part Now there are six observable things on Christs side that we are to take special notice of 1. First Christ having consented and agreed with the Father about our Redemption accordingly he applies himself to the discharge of that great and glorious work by taking a body by assuming our Nature pag. 152 153 154 155 156 157 2. Secondly Jesus Christ promiseth to God the Father that he will freely readily and cheerfully accept undertake and faithfully discharge his Mediatory Office to which he was designed by him in order to the Redemption and Salvation of all his chosen Ones pag. 158 159 3. Thirdly Jesus Christ promises and engages himself that he will confide depend rely and trust upon his Father for help and assistance to go through his work c. pag. 159 160 161 162 4. Fourthly Jesus Christ promises and engages himself to the Father that he would bear all and suffer all that should be laid upon him and that he would ransome poor Sinners and fully satisfy Divine Justice by his blood and death c. pag. 162 163 5. Fifthly The Lord Jesus Christ was very free ready willing and careful to make good all the Articles of the Covenant on his side and to discharge all the works agreed on for the Redemption and Salvation of the Elect. pag. 163 164 165 6. Sixthly Christ having performed all the Conditions of the Covenant on his part he now peremptorily insists upon it that his Father should make good to him and his the Conditions of the Covenant on his part Christ having finished his work looks for his reward pag. 165 166 167 168 169 7. Seventhly and lastly The whole Compact and agreement between God the father and our Lord Jesus Christ about the Redemption of poor Sinners souls was really and solemnly transacted in open Court or as I may say in the high Court of Justice above in the presence of the great publick Notary of Heaven viz. the Holy Ghost c. pag. 169 170 Of Divine Assistance None can be so against us as to hinder the Assistance of God at a dead lift II. Part pag. 77 78 79 B. Of special Blessings Some special Blessings are alwayes annexed to the signal presence of God II. Part pag. 209 210 Six several Books mentioned in the Scripture First the Book of Nature is mentioned in the Scripture pag. 184 185 Secondly there is the Book of Providence wherein all particulars are registred even such as Atheists may count trivial and inconsiderable pag. 185 Thirdly there is the Book of Mens afflictions this some account as an entire Book of it self pag. 185 186 187 Fourthly there is the Book of Conscience pag. 187 188 Fifthly there is the Book of Scripture and of all Books this Book is the mâ—st precious Book pag. 188 189 190 Sixthly there is the Book of Life pag. 190 191 192 193 Bow None can be so against us as to bring us to their Bow II. Part. p. 66 67 68 C. Of the special Care of God The Saints are a People of Gods special Care II. Part pag. 143 144 145 Of Comfort The signal presence of the Lord with his People in their greatest Troubles yields them the greatest Comfort II. Part pag. 145 146 147 208 209 Of Communion with God None can be so against us as to hinder our Communion with the Father Son and Spirit II. Part pag. 72 73 74 Of the testimony of Conscience None can be so against us as to hinder the testimony of our renewed Consciences II. Part pag. 74 75 76 77 Of Crowns First of a Crown of Righteousness II. Part pag. 95 96 97 98 Secondly of the Crown of Life This Crown of Life signifies six things II. Part pag. 98 99 100 101 102 103 3. Of an incorruptible Crown II. Part p. 103 to 106 4. Of a Crown of Life II. Part 106 107 Of the two Covenants First that God hath commonly dealt with Man in the way of a Covenant pag. 1 2 Secondly all Men are under a Covenant of Grace or a Covenant of Works pag. 2 Thirdly that the Covenant of Grace was so legally dispensed to the Jews that it seemes to be nothing else but the repetition of the Covenant of Works pag. 2 3 Fourthly that a right notion of the Covenant according to the Originals of the Old and New Testament will conduce much to a right understanding of Gods Covenant the Originals of the Old and New Testament largely opened pag. 3 4 5 6 7 8 9 10 Fifthly that there was a Covenant of Works or a reciprocal Covenant betwixt God and Adam together with all his Posterity pag. 10 11 Q. But how may it be evidenced that God entred into a Covenant of Works with the first Adam before his fall there being no mention of such a Covenant in the Scripture that we read of Five Answers are returned to this Question pag. 11 12 13 14 15 16 17 18 Sixthly there is a new Covenant a second Covenant or a Covenant of Grace betwixt God and his People pag. 18 19 Of the Covenant of Grace That the Covenant of Grace is the same for substance now to us since Christ was exhibited as it was to the Jews before he was exhibited but the manner of administration is different upon three grounds pag. 3 That there is a Covenant betwixt God and his People is evinced by 8. unanswerable Arguments pag. 19. to 25 Seventhly and lastly that it is a matter of high importance for all mortals to have a clear and right understanding of that Covenant under which they are pag. 25 26 27 28 29 First the Covenant of Grace is stiled an everlasting Covenant in two respects pag. 31 32 33 34 The Covenant which God makes for himself to us consists mainly in six things pag. 34 35 The Covenant which God doth make for us to himself consists mainly in ten things pag. 35 36 Secondly the Covenant of Grace under which the Saints stand is sometimes stiled a Covenant of Life pag. 36 Thirdly the Covenant of Grace under which the Saints stand is sometimes stiled a Holy Covenant pag. 36 37 Fourthly the Covenant of Grace under which the Saints stand is sometimes stiled a Covenant of Peace pag 37 38 39 Fifthly the Covenant of Grace under which the Saints stand is sometimes stiled a new Covenant and that in eight respects pag. 39 40 41 Sixthly the Covenant of Grace under which the Saints stand is sometimes stiled a Covenant of Salt pag. 41 42 Seventhly the Covenant of Grace under which the Saints stand is sometimes stiled a sure