God's soveraignty displayed from Job 9. 12. : Behold he taketh away, who can hinder him? &c., or, A discourse shewing, that God doth, and may take away from his creatures what hee pleaseth, as to the matter what, the place where, the time when, the means and manner how, and the reasons thereof : with an application of the whole, to the distressed citizens of London, whose houses and goods were lately consumed by the fire : an excitation of them to look to the procuring causes of this fiery tryal, the ends that God aims at in it, with directions how to behave themselves under their losses / by William Gearing ...

CHAP. IX.

SECT. I.

[ III] LOok to the ends that God aims at, in taking away this or that from you: his ends in it are diverse.

1. One end is to teach you, that there is nothing in any man, nor of any

man that you can safely trust unto: Man hath nothing in him that he may rely upon; his best abilities will fail him in time of his greatest need.

1. For bodily strength, take the ex∣ample of Sampson, Judg. 16.20, 21. when he had dealt treacherously with God, in discovering to an Harlot the strength he had received as a Nazarite, he awaked out of sleep, and said, I will go out as at other times, but the text saith, he wist not that God was de∣parted from him: then the Philistines took him, and bound him, and put out his eyes, and made him to grinde in a Mill: his strength now failed him, when he had need to make use of it, now he found he had no strength of his own to trust to, and was left wholly to the will of his enemies: if the Lord leave a man to himself, his strength will soon fail him, whatsoever his strength and abilities bee.—So it is in multitudes of men, and combinations of men: who more vigorous than David and his men of war; yet when he would have the people numbred, to see the number and multitudes of his people, the Lord in three daies space cut off seventy thou∣sand men by the Pestilence, to shew

him the vanity of trusting in numbers of men. There is no King saved by the multitude of an host; a mighty man is not delivered by much strength; an horse is a vain thing for safety, neither shall he deliver any by his great strength, Psal. 33, 16, 17.

2. The abilities of the soul, whether natural or moral abilities, are not to be trusted to, Eccles. 9.11. thus saith So∣lomon, I returned, and saw under the Sun, that the race is not to the swift, nor the battle to the strong, nor bread to the wise, nor yet riches to men of under∣standing, nor yet favour to men of skill, but time and chance hapeneth to them all.

1. Time: Notwithstanding all their skill and cunning, unless God go along with them, they cannot bring their en∣terprizes to pass, be they never so wise and skilful; unless God go along with rhem, they cannot take the fittest time to accomplish their ends and desires. And on the other side, Time happeneth to them, that is, such a time happeneth to them, that casteth them into such straits and exigences, that all their wit and skill, and understanding cannot help them. Some think they have so much

wit, and so much forecast, so much un∣derstanding, skill, and foresight, as that they can shift and provide for themselves in the worst of times, as it is said of Cato, hee was suae fortunae Faber, let him live in any time or Common∣wealth, he would make shift for one: but Solomon here tells us, that favour shall not be to men of skill, notwith∣standing all their wit and understanding, they shal not be able to get the favour of those they do desire: and notwithstand∣ing all their understanding, though they think they shall lay up wealth and riches to sustain them in a time of trou∣ble, yet riches shall not be to men of understanding, neither shall they have bread to eat in a time of Famine, thus Time happeneth to them all.

2. Chance also hapneth to them: no chance hapeneth to God, for he order∣eth all things by his providence; no contingency hapneth to him; but ma∣ny chances and occurrences happen to men beside their expectation; many things happen to them above and below their expectation, contrary to their own wills, to their own waies and means, to their own ends, to their own thoughts▪ projects and designs. Achitophel relied

much upon his wit, and gave evil coun∣sel to Absalom, 2 Sam. 17.1, 2. for thus he said unto him; Let me chuse out twelve thousand men, and I will arise and pursue after David this night, and I will come upon him while he is weary and weak-handed, and will make him afraid, and all the people that are with him shall flee, and I will smite the King only, and I will bring back all the peo∣ple to thee; and the man whom thou seekest, is as if all returned, so all the people shall be in peace; and the saying pleased Absalom well, and all the El∣ders of Israel. This plot was fairly laid, but chance hapned to him; now Hushai forsook David, and fled to Ab∣salom on purpose to defeat the counsel of Achitophel; and a strange chance it was that Absalom should admit him to be of his Privy Council; and yet more strange! that he should ask his advice after Achitophel's, whose coun∣sel in those daies, was as if a man had enquired at the Oracle of God, and that he, and all the men of war should pre∣fer Hushai's advice better than Achito∣phel's; thus chance hapned to this grand Polititian; that he immediately with∣drew himself from the Court. When he

saw that his counsel was not followed, he sadled his Asse, and arose & got home to his house, unto his City, put his houshold in order, and hanged himself. But none of these came as a chance to God, no contingency in this was to him; for v. 14. The Lord had appointed (or com∣manded, as in the Margin) to defeat, and bring to naught the good counsel of Achitophel, that he might bring evil upon Absalom.

2. For courage and valour that nei∣ther is to be trusted to: bee a man never so stout hearted, let him have the heart of a lion, yet courage may fail the most valiant, when they have occasion to make most use thereof. Who more valiant than Joshuah and his army; yet the little Town of the men of Ai smote the Israelites, and the hearts of the men of war melted away like water, Josh. 7.5. their natural valour, proved then but a meer vapour; for the Lord withdrew himself from them, because of the accursed thing that was in the Camp of Israel, 1 Sam. 14. chap. we read a strange story of Jonathan the son of Saul, that hee with one man, his Armour-bearer, assaulteth a whole Garrison of the Philistines, killeth ma∣ny

of them, scattereth and pursueth them, and raiseth a great fear upon them; and there was trembling in the host, in the field, and among all the people; the Garrison, the spoilers they also trembled, and the earth quaked, so it was a very great trembling, and the watch-men of Saul in Gibeah of Benjamin looked, and behold the mul∣titude melted away, and they went on beating down one another. Vers. 15, 16. Yet this valour of Jonathan was not to bee trusted to: for wee read, 1 Sam. 28. chap. that Saul gathered a great army together, to fight against the Philistines, and chap. 31. when the Philistines fought against Israel, the men of Israel fled from before the Philistines, and the Philistines follow∣ed hard upon Saul and upon his Sons, and Jonathan with the rest of the army, fled away from the face of the Phili∣stines, and the Philistines slew Jona∣than, Abinadab, and Malchishua, Sauls sons, in Mount Gilboa.

The reason why none of these things are to be trusted to, is because God is the only fountain of all those excellen∣cies and good things, whether of body or minde, that are upon any men upon

earth; and therefore as the greatest, streams that run with the fullest current and carry the biggest vessels, if they be not continually relieved with a constant spring, they would soon fail, & leave their channel dry: So men of the greatest na∣tural or moral endowments, unless they are relieved by a constant influence from Heaven, from the Fountain of life, they will soon wither and decay.

II. Then much less is there any trusting to sin, or any sinful course. Trust not in oppression. Psal. 62.10. do not study how by defrauding and circum∣venting others, you may enrich your selves, and work out your own ends, by base and wicked oppression: if a man would undertake some dangerous en∣terprize to the hazarding of his life, up∣on promise of some reward from ano∣ther man, it sheweth he did relie much upon that man; else hee would never make so dangerous an adventure upon such a mans woid: many men relie up∣on sins; they promise fair, pleasure, pro∣fit, and hereupon they hazard their souls upon uncertainties: if thou trust∣est in any sin, thou wilt be exceeding vain, because sin is the greatest deceiv∣er in the world: sin is deceitful all over,

root and branch; the inward lusts are deceitful, and all the issues, succours, roots and branches, that proceed from it, are deceitful.

III. God would have us also to understand, that there is no trusting to riches: Riches are called deceitful riches, Mat. 13.22. They promise, or seem to promise much more than they perform; they are therefore compared to thorns, by our Saviour: many are taken with the green leaves, but are ne∣ver sensible of the thorns that grow un∣der them; they bring many troubles to those that have them, and lay many loads upon their backs, and prove snares to their souls, leaving them un∣der great discontent, and hindering the souls of many men, in the pursuit of e∣ternal happiness. And many times they are deceived in the very thing it self, as to the ends themselves most aim at: Prov. 12.26. The way of the wicked se∣duceth them. V. 27. The slothful man rosteth not what he took in hunting. As hunters many times lose their prey; sometimes the dogs eat it; sometimes others catch it out of their hands. A∣chan hunted after the wedge of Gold, but lost his life by it; and Saul got fat

cattle, but lost his kingdome by it. Ma∣ny a wicked man gets much wealth and riches, but never reap that comfort by them as they expect: neither do they get the blessing of God to sweeten those outward comforts to them, though they have them: and in the mean time perhaps their Conscience woundeth them, and although they feed upon the sweet of Gods creatures, yet they be∣come as gravel in their bowels, like the book which St. John did eat, which was in his mouth as honey for sweet∣ness, but bitter in his belly, Rev. 9.10. The remembrance how many men came by their wealth and riches, proveth very woful and bitter to them.

Finally, there is no creature to bee trusted to; not friends: nor relations, nor great mens favours. Surely men of low degree are vanity, and men of high degree are a lie, Psal. 62.9. The furest friend thou hast in the world, is not sure of himself, therefore thou canst not promise thy self, he will be sure to thee.

SECT. II.

A second and God aims at, is to [ II]

learn you, that when men take too much delight in their outward com∣forts and enjoyments, it is his usual course to deprive them of what they esteemed most dear and precious. I have read of Justus Lipsius, a most learned man, who had a most choice Library, and such a one as contained the primest Authours; for out of all parts of the world, what rare book so∣ever could be purchased, either by price, or by entreaty, he had it in this his trea∣sury; so that his Library was esteemed the most famous for books of all sorts; nor had Lipsius so great a delight in any thing in the world, as in being in this his rich study; so that I may say, Lipsius had even buried his soul here; but behold a lamentable change; what he had been, in so many years, with so great care gathering together, all, even all, was by one furious fire suddenly consumed; what grief must this be to Lipsius, at once thus to lose all these his precious delights and jewels? The like hapned to John Comenius, that ma∣ster of Learning, in this present age; the story whereof he gives us in this man∣ner; In the year 1655. (saith he) the King of Sweden brought in Armies in∣to

Poland, the event whereof was very unhappy to the Gospel-professours; e∣specially to Lesua, the chief City of re∣fuge of the Bohemian and Silesian Ex∣iles, which although the very Nobili∣ty of the Kingdome, delivered up with other royal Cities in the greater Poland, (as Posnonia, Calissia, Wschowia) into the hands of the Swedes; yet the Polo∣nians being afterwards stirred up, and again prevailing, there seemed a good occasion and colour for the utter over∣throwing of Lesna, the late odious Nest of the Hereticks, as they termed it;* 1.1 which was done at the latter end of A∣pril by the permission of God, in the year 1656. where, as others suffered the loss of all their goods, so did I also in like manner. Indeed I would have timely conveyed away my self, either for fear of some such tragical issue, or of a war of a longer continuance, and there∣with of the hinderance of my studies a∣mongst the noises of Arms. And both the admonitions sent privily by Drabi∣cius, as also the Exhortations of friends to hasten away from that strange Coun∣try out of those flames, with invitati∣ons to come unto them, did spur me up. But I could not get a discharge from

my people, nor would I leave my flock with scandal, it being verily an evil ex∣ample, as they said; until being op∣pressed on a suddain, and carrying away my life only for a prey, we were depri∣ved of all; For a foregoing rumour (only for two hours) of the Enemies approach∣ing to destroy us with an universal slaughter, raising a pannick fear, put the whole City (the armed with the unarmed) to flight; and the Enemy being not able to pour out his fury up∣on the Citizens, he poured it out up∣on the City; all the streets of the City (after a light plundering of the princi∣pal houses) being set on fire, and so burning for three daies together, that of a thousand six hundred house, four Churches &c. nothing, truely no∣thing was left but ashes and rubbish. In which terrible fire, my little house also, with all my houshold stuff, was destroyed; my Library also, with my Manuscripts, Philosophical, and Philo∣logical (chiefly those which apper∣tained to the garnishing of our own Country language;) and my Theolo∣gical Manuscripts, of more than forty years study, were consumed. Even thus doth God many times deal with

his chiefest favourites, hee either de∣priveth them of what they esteem most dear and precious to them; or else de∣nieth what they most eagerly pursue. I will also give an instance of another kinde; The Lord giveth to Parents perhaps a beautiful, docil, ingenious, and towardly Childe, which for his pregnant wit, carrieth away the Bell from all his School-fellows; but upon a suddain death croppeth off this rose∣bud, and the hopeful youth dieth in the prime and flower of expectation; oh now how excessively do his Parents weep and lament? and it may be con∣ceived, they inwardly think, what they blush to speak; as, why did God give us such a Son as this, since he was de∣termined to snatch him away so soon from us? had we not affliction enough before, but must this heap of misery bee added to all the rest? But God takes away such comforts as these, and he will have us to subscribe, it ought to be so, and for that cause God takes away our dearest relations and best comforts sometimes from us, that we may see our errour, in placing too much of our love upon these things, and give God the very yolk of our hearts,

SECT. III.

[ III] A third end God aims at, is to re∣duce Wanderers, and to spur them home again unto himself, that move slowly towards him. Wee may learn wisdome from the very brute beasts; these if they be put into a Coach, Cha∣riot, or Cart, and be lashed with whips, or pricked with goads, they are sensi∣ble it is for their exorbitancy, or be∣cause they move too slowly; where∣fore they come presently into the way again, and make more haste and speed in their journey. Certainly when God brings great losses and crosses upon us, he would have us thereby to begin to ruminate and think with our selves, ve∣rily, I have wandered and gone out of the way of the Lord, behold this fire that hath consumed my goods, calleth me to return again; Oh whether should I have run, if the Lord had let me a∣lone? But suppose that I did go the right way, yet sure I did but creep as a snail in it? these losses do read lectures to me of a neglected duty; therefore I now resolve to put on a little faster. Absalom had by his servants often de∣sired

Joab, the Captain of the Host, to come unto him, but hee came not, 2 Sam. 14.29. But what Absalom? Therefore he said to his servants, see Joabs field is near mine, and he hath Barley there; go and set it on fire; and Absaloms servants set the field on fire; then Joab arose, and came to Absalom, unto his house: In like manner the Lord dealeth sometimes with us; the Lord sends out his Messengers from time to time, declaring that it is Gods will and pleasure that we should come unto him, but in the time of our ease, of our health, of our prosperity, we re∣fuse to come unto him, but when God fireth us out of our nests, burneth up our corn, consumeth our goods, our substance, then we begin to be more gentle and tractable, and presently think of returning to him, from whom we have gone astray. Certainly Hawks will not come to the lure until they be empty; Eusebius Emissenus said of the Prodigal,* 1.2 Luk. 15. That hunger brought him home, whom saturity and fulness, had driven away from his Fa∣thers house. It is reported of Wences∣laus King of Bohemia, when as his army was routed, and all his forces di∣spersed,

and himself was taken Priso∣ner, being asked how he did, and what courage he had now; he answered, never better: for while he was so invironed with his strong army, he very seldome thought on God, but now being stript of all these fading helps, he placed all his trust and hope in God, who would heartily embrace those that came un∣to him, and never forsake those that trusted in him.

SECT. IV.

[ IV] A fourth end God aims at, in taking away these things from us, is to have us to be instructed in this, that mans life consisteth not in the abundance of the things which he possesseth, Luk. 12. 15. By life two things are understood,

1. That a mans happiness doth not consist in the abundance of the things he doth enjoy; only Christ, and a right to, & assurance of heaven, that is a mans happiness in this life, and the fruition of Christ and heaven hereafter, is the e∣ternal happiness of a man: Lazarus was an happy man, though he had no∣thing, and Dives a miserable man, though he had abundance. Earthly-minded

persons seek for satisfaction from earthly things; therefore there be many that say, Who will shew us any good?

(1.) Such a satisfying good, as may make our souls happy; they look downward, and think to find this hap∣piness in outward things. But David opposeth his resolved choice to their vain wandring desire; Lord, lift thou up the light of thy countenance upon me; as if he had said, I know where to have enough, Lord let me enjoy thee, and have the light of thy countenance shine∣ing upon me, and I am satisfied: Then he speaks of his former experience, that formerly he had found satisfaction from God. Thou hast put gladness in my heart, more than in the time that their corn and their wine encreased, Psal 4.6, 7. as if he had said, the fullest Barns and Wine-cellars cannot yeeld that con∣tent to an earthly heart, that my soul hath formerly found in thee; when they are as full as they can hold, yet their immortal soul is not satisfied; but I by enjoying thee am fully satisfied: Then David compareth the satisfaction he had found in God, not only with the abundance of these things, but with the

encrease of them; for it is the encrease of outward things that is apt to win the heart: a lesser estate encreasing doth more win the hearts of natural men, than a greater estate not encreasing: But David found more content in God, than worldlings did, not only in the abun∣dance, but also in the encrease of corn and wine. Lastly, saith he, Thou hast put gladness into my heart.] Thou hast infused it into my soul: it is God that sheddeth sweet consolation into the spirit of a man; he doth not only give matter of joy, and ground of com∣fort to a believer, but giveth, as it were, the very affection of it to the soul. As for earthly things, they put not comfort into our hearts, if a man will have a∣ny good from them, he must extract and draw it out; and when the heart and the world do close most, yet it then falls short of satisfaction; but God doth put gladness into the heart, and he can satisfie it.

2. By life is meant likewise, that although a man had never so many pos∣sessions, had an house full of gold and silver, yet all his wealth cannot pro∣long his daies, nor adde a minute to his life; as if our Saviour should reason

thus; I wonder to see men take such great pains for the things of this life, to toil and labour in a restless manner: if every pound they got and had, would adde a day or year more to their lives, there were some reason why men should thus toil for riches: but can a rich man redeem his life from death with thousands of gold and silver for a day? would not a rich man that fear∣eth death and hell, give a world (if he had it) that he might not die and be damned, and yet ten thousands of worlds cannot redeem a mans soul from death and hell; therefore why are men so greedy after these things that cannot make their lives any longer?

Let us take a view of the Parable which our Saviour spake upon this very occasion of a rich Farmer, wherein se∣veral things are to be observed.

1. His Trade was very gainful, in∣timated by his ground, which brought forth plentifully, the world was coming on upon him apace.

2. He had heaped together abun∣dance of riches, he had so much, he could not tell where to lay them.

3. See what he resolved upon, viz. to follow his pleasures and contentments

without all controul; as the Proverb is, What is a Gentleman more than his pleasure? he would take his pleasure as well as the best man in his Country; he would play the Glutton, and Hunt, and Hawk, and Whore, and Drink, and Swear, and Swagger, and let him see what man would dare controll him, he would make the Town and Country too hot for him. Thus saith he to him∣self; Soul, thou hast riches enough.] and that not for a day, or a moneth, or a year, but for many years: go take thy pleasure, eat, drink, and be merry; thy abundance of riches will maintain thee in it; here you see the prosperity of a rich covetous fool. Mark now the end and conclusion of him; behold the lamentable Tragedy of an Earth∣worm; behold what God saith unto him, Thou fool.] He was but a fool for his labour; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 insipiens, an unwise man, so the word signifies; one that li∣ved by sense like a bruit, not forecasting for the future. This night they shall take away thy soul.] Mark the words, This night.] Thou hast to day promised thy self long life, mirth and pleasure; thou art deceived, thy riches shall not lengthen thy life, for this night thou

shalt die, They (i. e. the Devils) shall come and take away my soul.] And thou that didst dream of many years pleasure, shalt burn in hell to Eternity. Salvian hath a good meditation on this place:* 1.3 With his goods he prepareth happiness for others, misery for himself, mirth for others, tears for himself, a short pleasure for others, everlasting fire for himself. His Heirs that enjoyed his riches, did game, eat, drink, and were merry, and this poor covetous wretch was howling and roaring, weeping and wailing in hell. Now see our Saviours use of this Parable: So is he that lay∣eth up treasure for himself, and is not rich toward God: that is, so is every covetous wretch, that laboureth more for temporal riches, than for grace and godliness, such a one is a fool, though he gets abundance of riches; such a one will God cross in his plots and purpo∣ses, and when he thinks to enjoy his pleasures, then God will cut him off, and throw him into hell, his children after him shall spend his wealth, he shall be tormented in hell, when they are merry and jovial upon earth.

SECT. V.

[ V] A fifth end is, that thereby we may learn to mortifie our selves: Clemens Alexandrinus spake to the purpose:* 1.4 The Vine turneth wild, and degenera∣teth, unless it be pruned: man proveth exorbitant except he be scourged: for as the luxuriancy of the Vine-tree run∣neth out into wilde branches, except it be cut and curbed, and bringeth forth but a few Grapes, and those bitter ones; but when it hath endured the pruning knife, it produceth soft, thick clustered, and sweet Grapes: scarce is it otherwise with man, for unless he be daily purged by losses, crosses, sorrows, he runneth out into lewd courses, as the Vine into leaves, and is hardly reduced to a due conformity to the Will of God: but when the hooked Sickle of Calamity biteth him, then he bringeth forth the fruits of repentance and mortification. Our corrupt appetite alwayes lusteth after forbidden fruit, and is by an un∣bridled itching, carried headlong into dangerous precipices; here the most wise God represseth the hasty course of this unbridled kicker, while he meeteth

him with losses, crosses, and calamitous incumbrances, and so this wilde Colt is tamed. Now because we are as fearful to meddle with mortification, as the dog is to drink of Nilus, therefore our most gracious God doth exercise us with losses and fiery tryals, that by them we may be the more ready to mortifie our corruptions. The Scripture sets it forth by a full expression, viz. the cru∣cifying our lusts and the affections thereof, Gal. 6.24. in allusion to Christs crucifying: observe the manner of his death, his hands and feet were nailed to the Cross, the Souldiers thrust their Spears into his side, it was neer the heart of Christ: Thus must we do with our sins, we must run the spear into the very heart of sin, and we must nail the hands and feet of our lusts: Nail the hands (1) The outward acts of sin, and nail the feet, that so we might not walk any more in the lusts of our flesh, as we have formerly done; that look as Job after his manifold losses and sore tryals, said, Lord I have sinned, I will do so no more: so do thou say, Lord I have a proud heart, I have walk∣ed within my house in pride and lofti∣ness, I have boasted of my great wealth

and substance, I will do so no more: Lord I have bad an unclean heart, full of filthy thoughts and affections, I will be so no more; here is a mortified man. If you would have your losses and cros∣ses sanctified, consider with your selves whether your earthly members be mor∣tified, or do you walk still in the vani∣ty of your minds? do you still keep up your former conversation? Are your lusts your Centurions still? do you o∣bey them? if so, then have your losses done you no good at all; this is the end that God aims at in sending these Visitors to you, to clip your wings, that you be not as Birds that flee away from their Masters. Let these therefore excite you to do with your body of sin, as they were to do with the house that was over-spread with Leprosie; they were to rase it down to the ground, and carry all the rubbish without the City; so do you rase down that body of cor∣ruption, and put away your lusts, that abominable rubbish of sin from among you.

SECT. VI.

A sixt end is, that you may bee the [ VI] better fitted to compassionate others in the like condition: it may be many of you, when you were full, and knew the want of nothing, and had all things a∣bout you according to your hearts desire, you were then so blinded with your own self-love, with your pleasures and inordinate lusts, and desires of your own ease and profits, that the distressed saints might starve and sigh and mourn, and yet you consider'd it not; whether others did dance for joy, or mourn for grief of heart, it was all one to you; so long as you could hear the melodi∣ous noise of the viol, and drink wine in bowls, you regarded not the afflictions of Joseph; so long as you had your backs clothed with rich apparrel, and your bellies filled with variety of dain∣ties, and could dwell in your stately edifices, and warm ceiled houses, you never thought upon the hunger and cold of the poor and needy, and the mise∣ries of those that scarce have a hole to put their heads in; you were of∣ten acquainted with the pinching wants

of your miserable brethren, yet per∣haps your hearts were nothing affected with pitty and compassion toward them; you had hearts of stone, who could hear the cries of the oppressed, and look upon the pale-wrinckled faces of famished persons, and hear them sigh∣ing and bemoaning their extremities and yet your bowels yearned not over such; how many Nabals are there that could see David in hunger, and yet their hearts dead within them? cursed Edomites, who could behold the ruine of Zion, and mourn not over it? How many were there among you, that had abundance of this worlds goods, and yet were niggardly in releiving and refreshing the bellies of the poor: as for themselves, they felt no hunger, but had their full tables every day, yet suf∣fered they poor Lazarus to go away without crumbs; they had changes of apparel, and some of them lay by till they were moth-eaten, yet suffered they Christ in his members to go naked: cursed Chams, that would not cover their brothers nakedness. How many among you, had abundance of all things, and yet gave poor pittances, God know∣eth, and that with murmuring and re∣pining

hearts? parting with their Alms, as narrow-mouth'd pots do with li∣quor, with much bubling, who like Grapes, yield no liquor unless they be pressed. Oh how dwelleth the love of God in such, saith the Apostle? what a Sun in the Heavens, and not light? what a fixed Star, and not shine? what fire, and not give heat? these are strange things in nature. So I may say, what love to Christ, and no compassi∣on to his members, no relief, no boun∣ty? it is as strange as to see the Sun full of darkness; certainly the love of God dwelleth not in such flinty hearts. Therefore doth the Lord take away our houses, our goods, our dearest out∣ward comforts sometimes, for this end, that we may have a fellow-feeling of others miseries. They are usually the most pittiful to others, who have suffer∣ed great losses and miseries themselves. He that hath been pinched with pover∣ty, will easily be brought to pitty those that are poor and needy: he that hath been sick and weak, will be ready to commiserate those that are visited; He that hath lost all his goods, been tossed from post to pillar, and stripped out of all his estate, will presently relent at

others grieved in the same kinde. Be∣ing diversly afflicted and distressed, we learn with that Tyrian Queen to say,

* 1.5Non ignara mali, miseris succurrere disco

The sense of evils makes me to bemone, And succour them who under suffrings groan.

You may plainly see there was such bowels of compassions in the Saints in Scripture. What is the whole book of Lamentations, but a large Com∣mentary, or description of Jeremiah's compassion toward Jerusalem? though God had provided well for the parti∣cular comfort of him, yet Jerusalems miseries did embitter his comforts, and turned all his wine into water. How tenderly affected was Job, with every particular mans distress? When the ear heard me, then it blessed me; and when the eye saw me, then it gave witness to me; because I delivered the poor that cried, and the fatherless, and him that had none to help him. The blessing of him that was ready to perish came upon me, and I caused the widdows heart to sing for joy. I was eyes to the blind,

and feet was I to the lame, I was a father to the poor, &c. Job 29.11, 12, 13, 15, 16. This the Apostle calls a re∣freshing of the bowels of the Saints; which is a Metaphor taken from such, as being almost faint with a great heat, do finde some shady place to cool them; such is relief to our needy bre∣thren. Till we have been in misery and necessity our selves, we shall scarce af∣ford our distressed brethren, any more than lip-compassion: Alas poor man! he is in great wants, he is in a misera∣ble condition, it grieveth me to see him, this is all; this is that which the Apo∣stle James taxeth, Jam. 2.15.16. If a brother or sister be naked, and desti∣tute of daily food: and one of you say unto them, depart in peace, be you warm∣ed and filled, notwithstanding you give them not those things which are need∣ful to the body, what doth it profit him? Your lip-love, and your lip-compassi∣on, is no comfort at all to him; Christ will throw such compassionate Hypo∣crites into hell: where there is no relief from the hand, there is no pitty nor compassion in the heart; A niggardly hand is the Index of an iron heart: this compassion is no other than paint∣ed

fire to a cold hand; it is true what a very Reverend man said; Miseratio divitum sine benignitate, est illusio mi∣serorum. Rich mens pitty without bounty, is a mocking of the poor in their distresses.

SECT. VII.

[ VII] Another end that God aims at, in taking these outward things from you, is that himself may bee your portion; he is the portion of his people. Thou art my portion O Lord, Psal. 119.57. The Prophet calleth God, the portion of Ja∣cob, Jerem. 10.16. The Vine is the Drunkards portion; Mammon is the Covetous mans portion; Pleasure is the Voluptuous mans portion; Gods wrath is the Wicked mans portion, up∣on the wicked he shall rain snares, fire and brimstone, and an horrible tem∣pest, this shall bee the portion of their cup, Psal. 11.6. outward sorrows, in∣ward graces, and God himself, are the godly mans portion, and the king∣dome of heaven is his inheritance. True it is! some of Gods people have these outward things also, but they have them not as their portion; and

many times he takes them from those that have them, that they may make God their only portion, Therefore Da∣vid saith, The Lord is the portion of mine inheritance, and of my cup, Psal. 16.5. The meaning is, the Lord is to me instead of house and land, of meat and drink, and all necessaries for this pre∣sent life. As the Apostle saith, Heb. 6.13. Because God could swear by no greater, therefore he sware by himself: So it may be said in this case, because God could give no greater portion to people, therefore he gives himself un∣to them. And when they are stript of other things, yet even then they have God to live upon. Wherefore did God keep Israel forty years in the Wilder∣ness, and made them to hunger and thirst, and fed them with Mannah, which neither they nor their Fathers did know? was it not to this end, that he might make them know, that man did not live by bread only, but by eve∣ry word that proceedeth out of the mouth of the Lord, doth man live, Deut. 8 3. What doth a great rich heir live upon, but this portion? hee may have many other conveniencies, but hee chiefly makes account of his portion for his

livelyhood. God is an All-sufficient portion; whosoever hath him for his portion, hath enough; there is enough in him to supply all our wants: the creatures at best, can but supply this or that particular want; but my God, saith the Apostle, shall supply all your wants. All other portions are defective, but this sufficeth all: Some things give health, but not comfort; some things give comfort, but not honour; some things give honour, but not satiety. Still the shooe wrings in one place or other, there is something or other wanting to us: but God is an All-sufficient porti∣on to the soul; he is health to the sick, wealth to the poor, honour to the de∣spised, an habitation to the distressed; he is all that we need or can desire, yea, he gives abundantly more than we are able to ask or think. God is of all o∣ther, the most transcendent portion, for communicating, for security, for cer∣tainty: wee may bee robbed of our o∣ther portions, or they may be lessened, diminished, burnt, spent, consumed; but here is an abiding portion; God is my portion for ever, saith Asaph, Psal. 73.26. Hee is an everlasting portion. This God is our God for ever and ever,

he will be our guide even unto death, Psal. 48.14. God is a most sure and certain portion, and many times when Gods Children have least of the things of this world, he giveth most of him∣self to them, in whom is every good and perfect gift, and all things richly to enjoy. Aaron had no lot among his brethren, but God saith to him, I am thy part, and thine inheritance among the children of Israel, Num. 18.20. So it is with all Gods children when they are stript of all, then God is their portion, and their inheritance: hence a beleever may conclude, the Lord is my portion, therefore I shall not want; surely mercy and goodness shall follow me all the daies of my life: hee that hath the Sun, can never want light; he that hath a fountain, can never want water; and he that hath the most high God, the possessour of all things, can never want any thing that is good for him: it is an infinite advantage to bee heir of all that God hath to give, both in heaven and in earth: well may hee say, when I have nothing, yet I want nothing, because I have God who is all things to me: The lines are fallen to

me in pleasant places, yea, I have a goodly heritage, Psal. 16.6.

Notes

• * 1.1

  Comenius in vit. Drabic. c. 28.
• * 1.2

  Euseb. Emissen. serm. 2. de Prodigo.
• * 1.3

  Bonis suis aliis prae∣parat bea∣titudinem, sibi mise∣riam, aliis gaudia, si∣bi lachry∣mas, aliis volupta∣tem bre∣vem, sibi ignem per∣petuum. Salvian.
• * 1.4

  Clem. A∣lexandr. Padag.
• * 1.5

  Virgil. Aeneid. 5.