An exposition on the Lord's prayer with a catechistical explication thereof, by way of question and answer for the instructing of youth : to which is added some sermons on providence, and the excellent advantages of reading and studying the Holy Scriptures / by Ezekiel Hopkins ...

TWO SERMONS Preached by the same AUTHOR.

A Discourse upon Providenec.

Matth. x.29, 30.

Are not two Sparrows sold for a Farthing? and one of them shall not fall on the ground without your Father.

But the very Hairs of your Head are all numbred.

THe Mystery of God's Providence, next to that of Man's Redemption, is the most Sublime and Inscrutable. 'Tis easie in both to run our selves off our Reason. For as Reason confesseth it self at a loss when it attempts a search into those Eternal de∣crees of electing Sinners to Salvation, and designing Christ to save them, so must it likewise when it attempts to trace out all those entangled Mazes and Labyrinths wherein the Divine Providence walks. We may sooner tire reason in such a pursuit than satisfie it, unless it be some kind of satis∣faction when we have driven it to a Non-plus, to relieve our selves with an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; O the depth of the Wisdom and Knowledge of God! How unsearchable are his Judgments and his ways past finding out! This knowledge therefore being too wonderful for us, I shall not presume to conduct you into that secret Place, that pavillion of Clouds, and surrounding Darkness where God sits holding the Rudder of the World, and steering it through all the Floatings of Casualty and Contingency to his own foreordained ends, where he grasps and turns the great Engine of Nature in his hands, fastening one Pin, and loosing another, mo∣ving and removing the several Wheels of it, and framing the whole according to the Eternal Idea of his own under∣standing.

Let us content us, to consider so much of God's Providence as may affect us with comfort in reflecting on that particular care which he takes of us, rather, than with wonder and astonishment by too bold a prying, into those hidden methods whereby he exerciseth it.

Our Saviour Christ in this Chapter giving Commission to his Apostles, and sending them forth to preach the Go∣spel, obviates an Objection they might make, concerning the great danger that would certainly attend such an under∣taking. To send them upon such an hated employment, would be no other than to thrust them upon the Rage and Malice of the World, to send them forth as Sheep into the midst of Wolves, who would doubtless worry and devour them; sure we are to have our Message derided, our Per∣sons injured, and that holy name of thine on which we summon them to believe, Blasphemed and Reviled; and tho our word may prove a word of life to some few of the Hearers, yet to us who are the Preachers of it, it will prove no other than Death. A vile and wretched world the whilest, when the Gospel of Peace and Reconciliation shall thus stir up Enmity and Persecution against the Embassa∣dours, who are appointed to Proclaim it!

Now to this our Saviour Answers.

First, By shewing what the extent of their Adversaries power is, how far it can reach, and what mischief it can do when God permits it to rage to the very utmost. And this he doth in the 28th. Verse, the verse immediately fore∣going the Text: Fear not them who kill the Body, but are not able to kill the Soul. Or as St. Luke expresseth it, Chap. 12.4. They can kill the Body, but after that, have no more they can do. Alas, are such Men to be feared, who when they do their worst, can only destroy your worst part, which if they do not, yet Accidents or Diseases will? What, are your Bodies but Cloggs to your Spirit, and Prisons to your Souls? And certainly those Enemies are not very for∣midable,

who when they most think to hurt you, only knock off your Clogg, or break open your Prison and let your Souls escape to their desired liberty.

Secondly, Our Saviour answers that though they can Kill the body when God permits them; yet they cannot so much as touch it without his permission. And this he doth in the words of my Text, by shewing how punctual and particular God's providence is, even over the smallest, and those that seem the most trifling occurrences of the World; a Sparrow, whose price is but mean, two of them valued at a Farthing, which some make to be the tenth part of a Roman penny, and was certainly one of their least Coins, whose life therefore is but contemptible, and whose flight seems but giddy and at random; yet it falls not to the ground, neither lights any where without your Father. His all-wise providence hath before appointed what bough it shall pitch on; what grains it shall pick up, where it shall lodge, and where it shall build, on what it shall live, and when it shall die. And if your Fathers providence be so Criti∣cal about the small concernments even of Sparrows; fear not ye, for you are of more value than many Sparrows, yea, of more value than many Men.

Our Saviour adds, The very hairs of your head are all numbred: God keeps an account even of that stringy Excrement. He knows how many fall off, and the precise number of those that remain: and no wonder that he knows the number of our Sins, which are far more.

Hence we learn that God governs the meanest, the most inconsiderable, and contemptible Occurrences in the World by an exact and particular Providence. Do you see thou∣sand little Motes and Atomes wandring up and down in a Sun-beam? It is God that so peoples it; and he guides their innumerable and irregular strayings. Not a Dust flies in a beaten Road; but God raiseth it, conducts its un∣certain motion, and by his particular care conveys it to the

certain place he had before appointed for it, nor shall the most fierce and tempestuous wind hurry it any farther. And if God's care and providence reacheth thus to these minute things, which are but as it were the circumstances of Nature; and little accessaries to the World, certainly Man who is the head and Lord of it, for whose sake and service other Creatures were formed, may very well be confident that God exerciseth an especial and most accurate providence over him, and his affairs.

By this you see what the subject is intended to treat of, even the over-ruling and all disposing providence of God, not a Sparrow, not a hair of your heads falls to the ground without your Father.

But before I proceed farther, I must take notice of two things in the words.

First, That our Saviour speaking here of the providence of God, ascribes to him the name of our Father: God hath many names and titles attributed unto him in the Scrip∣tures; as Father, Lord, Creator, Redeemer, Judge, King and God. But God is a word that denotes his Essence, Lord is a title of his Dominion, Creator marks out his om∣nipotence, Redeemer commends his Love, Judge is a name of fear and astonishment, and King is a title of Royal Ma∣jesty: But this indearing name of Father signifies unto us his providence, for from him as from a Father do we ex∣pect and receive guidance and government.

Secondly, Whereas nothing comes to pass without our Heavenly Father, this may be understood three ways; without his permission, without his ordination, and con∣currence, without his over-ruling and directing it to his own ends.

First, No evil comes to pass without his permissive providence.

Secondly, No good comes to pass without his ordaining and concurring providence.

Thirdly, Nothing whether good or evil comes to pass without the over-ruling Providence of our Father, guiding and directing it to his own ends. But concerning this distinction of permissive, concurring and over ruling Provi∣dence, I shall have occasion to speak more hereafter. My work at present shall be,

First, To describe unto you what the providence of God is in the general notion thereof.

Secondly, To prove that all affairs and occurrences in the World, are guided and governed by Divine Providence.

Thirdly, To answer some puzling questions and doubts concerning the Providence of God, and some objections that may be made against it.

First, Let us see what providence is. Take it in this de∣scription: Providence is an Act of God, whereby accord∣ing to his eternal and most wise Counsel, he preserves and governs all things, and directs them all to their ends, but chiefly to his own glory.

This providence consisteth in two things. Preservation and Government of his Creatures.

First. One remarkable Act of the Providence of God is the preservation of his Creatures in their beings, He pre∣serves them,

First, In their species and kind, by the constant successi∣on of them one after another; so that though the individu∣als of them are mortal and perish, yet the species or kind is immortal. There is no kind of Creature that was at first made by God, but it still continueth to this very day, and shall so do to the end of the World. And truly it is the wonderful Providence of God thus to perpetuate the Crea∣tion; that whereas we see an inbred enmity in some sorts of Creatures against others, yet his Wisdom so sways their mutual antipathies, that none of them shall ever prevail to a total Extirpation and Destruction of the other.

Secondly, He preserves them likewise by his providence

in their individual and particular beings, while they have a room to fill up, and an Office to discharge in the Uni∣verse. Each Fly and Worm, as well as Man (who is but the greater Worm of the two) hath a work to do in the World; and till that be finish'd God sustains its being: Nor shall the weakest Creature be destroyed, within the prefixed time that God hath set to its duration. There are none of us here alive this day but have abundant cause thankfully to acknowledge the powerful and merciful providence of God in preserving us in, and rescuing us from many dangers and deaths to which we stood exposed. It is only his Visi∣tation that hath hitherto preserved our Spirits, and to his never sailing providence we owe it that such frail and feeble Creatures, who are liable to be crush'd before the Moth, liable to so many diseases and accidents, have yet a name among the Living, and have not yet failed from off the face of the Earth.

Secondly, As God preserves, so he governs all things by his providence; and this Government consists in two things. Direction of the Creatures actions, and distribution of re∣wards and punishments according to the Actions of his ra∣tional Creatures.

First, God by his governing providence directs all the Actions of his Creatures, yea, and by the secret, but effi∣cacious illapse and penetration of the Divine Influence; he powerfully sways and determines them which way he plea∣seth. And from this part of his Providence, brancheth forth his permission of Evil Actions, and his concurrence to good, both by the assistance of his common and like∣wise of his special Grace; and lastly, his general influence into all the Actions of our Lives; all which we are inabled to perform by the Almighty power of the Divine Provi∣dence, which as at first it bestowed upon us natural facul∣ties; so by a constant concurrence doth exite and assist those faculties to their respective operations.

Secondly, God by his governing providence distributes rewards and punishments according to our actions: And this part of his providence is oftentimes remarkable even in this present Life, when we see retributions of Divine Mercy and Vengeance, signally proportioned according to Mens demerits, but the more especial manifestation and ex∣ecution of it is commonly adjourned to the Life to come; and then all the seeming inequalities of God's dispensations here will be fully adjusted in the eternal recompence of the Godly, and eternal punishment of the wicked and impeni∣tent.

Now by this Almighty providence God over-rules and sways all things to his own glory. There is nothing comes to pass, but God hath his ends in it, and will certainly make his own ends out of it; though the World seem to run at random, and affairs to be hudled together in blind confusion and rude disorder; yet God sees and knows the Concatenation of all causes and effects, and so governs them, that he makes a perfect harmony out of all those seeming Jarrings and Discords. As you may observe it in the wheels of a Watch, though they all move with con∣trary motions one to the other, yet they are useful and ne∣cessary to make it go right: so is it in these inferiour things, the proceedings of Divine providence, are all regular and or∣derly to his own ends, in all the thwartings and contrarieties of second causes. We have this express'd in that mysterious Vision, Eccles. 1.18. where the providences of God are set forth by the Emblem of a Wheel within a Wheel, one in∣tersecting and crossing another; yet they are described to be full of eyes round about. What is this, but to denote un∣to us, that though providences are as turning and unstable as Wheels; though they are as thwart and cross as one Wheel within another, yet these Wheels are all Nailed round with Eyes; God sees and chuses his way in the most in∣tricate and intangled providences that are; and so governs

all things, that whilst each pursues its own inclination, they are all over-ruled to promote his glory. This is providence, the two great parts of which are preservation and Govern∣ment; and the great end of both these the glory of the Al∣mighty and All-wise God. And this is it which our Saviour speaks of when he tells the Jews, John 5.17. My Father worketh hitherto (viz. in preserving and governing his Creatures) and I work.

Secondly, The second General propounded, was to de∣monstrate to you, That all things in the World are gover∣ned by the Divine Providence. The Old Philosophers a∣mong the Heathens, had very different notions concern∣ing the Government of the World. Some held that all things were governed by an imperious and inevitable fate to which God himself was Subject: So Chrysippus, and the Stoicks. Others thought that all was left to blind chance, and whatsoever came to pass here below was only casual and fortuitous; so the Epicureans: Others that the great God regarded only the more glorious affairs of Heaven, but had committed the care of Earthly concernments unto inferiour Spirits as his under Officers and Deputies: So most of the Platonists, though their master was Orthodox. Others, that God's providence reached only to the great and important matters of this World; but that it was too much a disparagement to his infinite Majesty to look after the mo∣tion of every Straw and Feather, and to take care of every trivial and inconsiderable Occurrence in this World. So speaks Cicero in his Book de natura Deorum, Magna Dii curant, parva neglignut. [vide Ariani Epictet. lib. 1. cap. 12.] How much better is that most excellent saying of St. Austin, Tu sic curas unumquem{que} nostrum, tanquam solum cures, & sic omnes tanquam singulos. God takes as much care of every particular, as if each were all, and as much care of all, as if all were but one particular.

And to demonstrate this all disposing providence of God, I shall take two ways.

First, From the consideration of the nature and perfecti∣on of the Deity.

Secondly, From the contemplation of that beauty and order which we may observe in the World.

It is most necessary that we should have our hearts well Establish'd in the firm and unwavering belief of this truth, that whatsoever comes to pass, be it good or evil, we may look up to the hand and disposal of all, to God; and if it be good, may acknowledge it with praise; if evil, bear it with patience; since he dispenseth both the one and the other; the good to reward us, and the evil to try us.

Now first, To demonstrate it from the being and nature of God.

This I shall do in these following Propositions, which I shall lay down as so many steps and gradations.

First, That there is a God is undoubtedly clear by the light of Nature. Never was there any People so barbarous and stupid, but did firmly assent to this truth without any other proof than the deep impress upon their hearts, and the observation of visible objects, that there was a Deity. 'Tis neither a Problem of reason, nor yet strictly an Ar∣ticle of Faith, but the unforced dictate of every Man's Natural Conscience; where Conscience is not violently per∣verted, and under the force of those vices, whose interest it is that there should be no God. Never was there any Nation that worshipp'd none, but their great sottishness was, that they worshipp'd many.

Secondly, As all confess there is a God, so likewise that this God must necessarily have in himself all perfections, as being the first Principle and Source of all things. All these perfections of Wisdom, Power, Knowledge, or the like, that we see scattered up and down among the Creatures, must all be concentred in God; and that in a far more

eminent degree, because whatever is found in Creatures is but derived and borrowed from him, and therefore it must needs follow, that because it is of more perfection to be infinite in each perfection, therefore God is infinite in them all.

Thirdly, Among all the perfections that are dispersed a∣mong the Creatures, the most excellent is knowledge and understanding. For this is a property that agrees only to Angels and Men, who are the top and flower of the Crea∣tion; and therefore certainly this perfection of the Crea∣tures is to be found in God: yea, and that infinitely. His knowledge and wisdom therefore is infinite.

Fourthly, His knowledge being thus infinite, he both knows himself, and all other things in himself.

First, God perfectly knows himself, he knows the boundless extent of his own being, and though he be infi∣nite and incomprehensible to all others, yet is he finite and comprehended to himself: and hence it follows,

Secondly, That he knows particularly all other things. For if he knew himself perfectly, he must needs know all things besides himself; because none can perfectly know himself, that doth not fully know all that his power and strength can reach unto. But now there is nothing which the power of God cannot reach, for by his power he Created all things. And therefore knowing his own Essence which is the cause of all, he knows every thing in the secundity of his Essence. Thus we have demonstrated it from the principles of Reason, that God necessarily knows all things. But providence denotes more than knowledge. And therefore,

Fifthly, This knowledge that is in God, is not like that which we acquire; 'tis not a knowledge that depends upon the objects known, and forms Idea's from the con∣templation of things already existing. But it is like the knowledge of an Artificer which causeth and produceth

the things it comprehends. God knows them before they are; and by knowing them brings them to pass. God knows all things saith St. Austin, de Trinitat. 15. Not because they are, but therefore they are because God knew them. So that his eternal knowledge and understanding gives being to every thing in the World.

Sixthly, It appertains to him who gives being to a thing to preserve and govern it in its being▪ And there∣fore God giving being to all things, he also doth maintain and provide for them. 'Tis the very Law of Nature that he hath imprinted upon all his Creatures, to provide for their own Off-spring. We see with what sollicitous af∣fection and tenderness, even brute and irrational Creatures do it. We are all the Off-spring of God, and he our com∣mon Parent. And therefore certainly he who hath inspi∣red such Parental care in all things else, doth himself much more take care to give Education to all to which he hath given being.

Thus you see is proved that God's Providence reacheth unto all things. It might likewise be demonstrated from God's omnipresence. He is present every where, with, and in all his Creatures, and certainly he is not with them as an idle and unconcerned spectator, but as the director, and governour of their Actions. But I shall proceed to the second sort of Arguments to prove the Divine pro∣vidence.

And those are taken from the consideration of the frame and Compages of the World, the beauty and harmony which we see in Nature. The World is a Book wherein we may clear∣ly read the wonderful Wisdom of God. There is no Creature that doth not proclaim aloud, that God is the wise Crea∣tor and Governour of it. Who hath Gilded the Globe of the Sun and put on his Rays? Who hath set its bounds, and measured out its race, that it should without sailing, without error or mistake, know how to make its daily and

Annual returns, and divide out times and seasons to the World? Who hath given a particular Motion to all the Voluminous Orbs of Heaven, and beat out a path for every Star to walk in? Who hath swathed in the great and proud Ocean, with a Girdle of Sand, and restrains the Waves thereof, that though they be higher than the Land, yet they shall not overflow it? Who poiseth the oppositi∣ons and contrarieties that are in Nature in so even a ba∣lance, that none of them shall ever prevail to a total De∣struction of the other? Who brings up the great Family of brute Beasts without tumult and disorder? Do not all these great and wonderful works speak forth the watchful Providence of God; who as he makes them by his word, so still governs them by his Power? Therefore whatso∣ever we receive beneficial from them, whatsoever seems to provide for our necessities or conveniencies; it is God that hath so dispensed the Government of the World as to make it serviceable. If the Heavens turn and move for us, if the Stars as so many burning Torches light us in the ob∣scurity of the Night; if the Angels protect and defend us, let us acknowledge all this from the Providence of God only. It is he that turns the Heavens round their Axis: He lights up the Stars, he commands the Angels to be Ministring Spirits, Guards, and Centinels about us. If the Fire warm us, the Air refresh us, the Earth sup∣port us, it is God that hath kindled the Fire, that hath spread forth the Air, stablish'd the Earth upon the Pillars of his own decree that it should not be shaken. And let us know too that when we want these Creatures for our sustentation, if the Heavens, if the Angels, if the Earth, if the Sea, if all things should fail us, yea, bandy and set themselves against us, yet God who provides for us by them, can also if he please provide for us without them.

Thus we have dispatch'd the two general inquiries, and have described and demonstrated unto you the Divine Pro∣vidence.

The third which remains, is to answer some questions and doubts which may be made, and have indeed been strongly urged against the Government of the World by Providence.

As First, If the World be governed by Providence, whence comes it that wicked and ungodly Men flourish and prosper? that God shines upon their Tabernacles, and drops fatness upon all their paths? Whereas on the con∣rary the Godly are often exposed to Poverty, Contempt, Reproaches, persecuted by Men, afflicted by God. Would it not be as agreeable to the Divine goodness, to cast abroad the Wealth, the Pomp, and Glory of this World with an undeciding hand, leaving Men to scramble for them as they can, as that he should with a particular and studied care advance those who contemn him, and crush those who humbly trust and depend upon him? Can I think the World is governed by the Providence of a just God, when usually unjust. Men govern the World under him? When swaggering Sinners, who despise him have power likewise to controul others? Is it Wisdom to put a Sword into that hand which will turn the point of it against the giver? Or Justice to impower them to all those Acts of Rapine, Violence, and Oppression, which they commit? And shall we call that Providence which is neither wise nor just? One hath an unexhausted store to supply his disso∣lute Luxury and Riot, another scarce necessaries to main∣tain a poor Life spent in the commands of God. Here a wicked Dives, who worshipped no other God but his own Belly, feasts deliciously every day; whilest a Godly Lazarus starves at this glutton's Gate, and entertains the Dogs with licking of his Sores. And what, doth God's particular care furnish the glutton's Table with dayly excess, who will not give the remaining Scraps to God's Children? If there be Divine Providence in this, what is become of the Di∣vine Equity? This inequality of Affairs seems to per∣swade.

that it is not the Holy and Righteous God of Hea∣ven, but rather the God of this World, that Governs the concerns of it, and that he spoke truth, when he told our Saviour, Luke 4.6. The Power and Glory of this World is delivered unto me, and to whomsoever I will I give it.

Now to Answer this. First, This quarrel is not only of late commenced against Heaven; but it hath been the com∣plaint of all Ages. It raised controversies among the very Heathens themselves, some of them upon this ground de∣nying, and others again by whole treatises defending the Government of the World by Providence. And no wonder it should puzzle them, since the very best of God's Saints and Servants have likewise stumbled at this stone of offence. Thus the Psalmist, Psalm. 73.2, 3, &c. As for me my Feet were almost gone, my steps had well nigh slipt: For I was envious at the Foolish, when I saw the prosperity of the Wicked. So likewise the Prophet Jeremy, 12.1. Righteous art thou, O Lord, when I plead with thee, yet let me talk with thee of thy Judgment: Wherefore doth the way of the wicked prosper? Wherefore are all they happy that deal very trea∣cherously? This therefore is an old grief, which in all Ages of the World hath been complained of. And though at first sight it seems to confute the Providence of God, yet if we more narrowly consider it, 'tis a strong confirmation of it. For since vertue and goodness is so despicable a thing in the World; since holy and good Men have been always injured and persecuted, certainly were there not an all wise providence that finds out ways and means of its own to counterpoise these disadvantages, and to preserve them amidst the rage and hatred of their im∣placable Enemies, long ere this there had been none of them left, either to have suffered, or complained. Were there no other argument to prove that God governs the World, this would suffice, even, That his Servants have been continually oppressed in it, yet never could be rooted

out of it. Though Men and Devils have combined toge∣ther against them, and God (as they have complained) hath deemed to abandon them; yet such a fenceless and forlorn generation as this, hath been hitherto, and shall still be preserved to the very end of the World. Doth not this speak forth the Power and care of Almighty God, thus to keep a bush unconsumed in the midst of fire? to pre∣serve fuel untouch'd in the very embraces of flames?

Secondly, God doth chastise his own People, and pro∣sper the wicked, that he might thereby rectifie our Judg∣ments, and teach us not to account adversity the greatest Evil, nor yet prosperity the chiefest Good. For certainly were they so, only the Righteous should enjoy the Gran∣deur, Pomp, and Glory of this World, and only the wicked and ungodly become miserable. Concerning this, St. Austin, speaks excellently in his 70th. Epistle,

Worldly things, saith he, are in themselves but indifferent, and good and evil only as they are improved, but least they should be thought always evil, therefore God sometimes gives them to those who are good, and least they should be thought the highest and the chiefest good, they are sometimes given to those who are evil.

And a like saying to this hath Se∣neca, in his Book de provident. cap. 5. There is no such way to traduce the Riches, the Honours, the Pleasures of this Life, those vain nothings which are so earnestly desired, and eagerly pursued by the most, no such way to beat down their price in the esteem of all wise and good Men, as for God to bestow those upon the vilest, which he some∣times denies to the best and Holiest.

Thirdly. When God bestows any temporal good thing upon wicked and ungodly Men, he gives it as their Portion; and when he brings any calamity on his own Children, he inflicts it for their tryal. Is it not ordinary that a Servant receives more for wages, than a Son may have for the present at his own command? God is the

Father, and bountiful maintainer of the whole Family both in Heaven and Earth; a Father to the Faithful, a Lord and Master over all. He may give his Slaves large wages, when his own Children possibly have not so much in hand. Is he therefore hard or unjust? No: The inheritance is theirs, and that is kept in reversion for them. What wicked Men possess of this World, is all that ever they can hope for. Why should we grudge them filled bags, or swelling Titles! 'Tis their whole Portion. They now re∣ceive their good things. Hast thou Food and Cloathing? That is Childrens fare: Envy not ungodly Men, who flaunt it in the Gallantry of the World. They have more than you; but 'tis all they are like to have. The Psalmist gives us an account of their Estate, Psalm. 17.14. They are the Men of this World, who have their Portion in this Life, whose bellies God filleth with his hid Treasure: whereas thou, O Christian, who possessest nothing, art Heir ap∣parent of Heaven, Coheir with Jesus Christ, who is the heir of all things, and hast an infinite Mass of Riches laid up for thee: So great and infinite that all the Stars of Heaven are too few to account it by. You have no rea∣son to complain of being kept short; for all that God hath is yours: Whether Prosperity or Adversity, Life or Death, all is yours. What God gives is for your comfort, what he denies or takes away is for your tryal; it is for the in∣crease of those graces which are far more gracious than any temporal enjoyment. If by seeing wicked and ungodly Men flow in wealth and ease, when thou art forced to strugle against the inconveniencies and difficulties of a poor Estate, thou hast learnt an Holy contempt and disdain of the World, believe it God hath herein given thee more, than if he had given thee the World it self.

Fourthly, God doth many times even in this World ex∣pound the mystery of his Providence, by the fatal and dreadful overthrow of those wicked Men whom he for a while

suffered to prosper. The triumph of the wicked, saith, Job, 20.5. is short. At longest it is but short, because measured out by a short Life. Now is their triumph, here∣after their torment: But many times God brings them to ruine even in this Life. He turns the Wheel of Providence and makes it pass over those who but a while before set vaunting a top of it. And then wilt thou doubt whether God governs the World by Providence? Wilt thou doubt whether God be just in suffering wicked Men to pro∣sper and flourish? God lifts them up on high, only that he may cast them down with the more terrible fall. When the workers of iniquity prosper (saith the Psalmist Psalm. 97.2.) it is that they might be destroyed for ever. Now when God comes thus to execute Judgment upon them those who questioned the Providence of God in their ad∣vancement, will the more glorifie it in their downfal. The Righteous shall see it and be glad, and shall say, verily there is a reward for the Righteous, verily there is a God that Judgeth in the Earth, Psalm 58.11.

Fifthly, If God doth not clear up this inequality of his providence in this Life, yet he will certainly do it at the day of Judgment. And indeed the strange dispensation of Affairs in this World, is an Argument that doth convin∣cingly prove that there shall be such a day, wherein all the Involucra and intanglements of providence shall be clearly unfolded. Then shall the riddle be dissolved, why God hath given this and that profane wretch so much Wealth, and so much power to do mischief. Is it not that they might be destroyed for ever? Then shall they be called to a strict account for all that plenty and prosperity for which they are now envied: and the more they have abused, the more dreadful will their condemnation be. Then it will appear that God gave them not as mercies, but as snares. 'Tis said Psalm. 11.6. That God will rain on the wicked Snares, Fire, and Brimstone, and an horrible tempest. When

he scaters abroad the desireable things of this World Riches, Honours, Pleasures, &c. then he rains snares upon them: and when he shall call them to an account for these things, then he will rain upon them Fire and Brim∣stone, and an horrible tempest of his wrath and fury. Dives who carowsed on Earth, yet in Hell could not obtain so much as one poor drop of Water to cool his scorch'd and flaming Tongue. Had not his excess and intemperance been so great in his Life, his fiery thirst had not been so tor∣menting after Death. And therefore in that sad Item that Abraham gives him, Luke 16.5. he bids him remember, that thou in thy Life time receivedst thy good things, and likewise Lazarus Evil things; but now he is comforted, and thou tormented. I look upon this as a most bitter and a most deserved Sarcasme, upbraiding him for his gross folly, making the trifles of this Life his good things: Thou hast received thy good things, but now thou art tormented. Oh, never call Dives's Purple and delicious fare good things, if they thus end in torments! Was it good for him to be wrapt in Purple, who is now wrapt in Flames? Was it good for him to fare deliciously, who was only thereby fatted up against the day of slaughter? Could you lay your Ears to Hell Gates, you might hear many of the Grandees and Potentates, the great and Rich ones of this World Cursing all their Pomp and Bravery, and wishing they had been the most despicable of all those whom they once hated, oppress'd and injured: And as it will appear at that day that none of the enjoyments of this World are good to wicked Men; so that none of those Afflictions and Calamities which good Men suffer are Evil. Lazarus's Sores are not Evil, since now every Sore is turned into a Star. His lying prostrate at the Rich Misers door is not Evil, since now he lies in Abraham's Bosom: And this day all these intricacies of Providence will be made plain, and we shall have other apprehensions of things,

than what we have at present. Now we call Prosperity, Riches, and Abundance, Good things; and Want, and Af∣fliction, Evil. But when we come to consider these with relation to Eternity, the true standard to measure them by, then Poverty may be a Mercy, and Riches a Judgment; God may bless one by Afflictions, and Curse another by Prosperity: he may bestow more upon us in suffering us to want, than if he should give us the store and treasures of all the Earth. And certainly whatever our thoughts of it are now, yet within awhile this will be the Judgment of us all. When we are once lodged in our Eternal State, then we shall ac∣knowledge that nothing in this World deserved the name of good, but as it promoted our eternal Happiness, nor of evil, but as it tends to Eternal misery.

And thus you see this grand Objection answered, and the Providence of God cleared from that unjustice which we are apt peevishly to impute unto it.

Other doubts are of less moment, and therefore shall be brieflier resolved.

As Secondly, If God's Providence ordains all things to come to pass according to the immutable Law of his purpose, then what necessity is there of Prayer?

We cannot by our most fervent Prayers alter the least circumstance, or punctilio in God's Decrees. If he hath so laid the method of his Providence in his own Counsels as to prepare mercies and blessings for us, our Prayers can∣not hasten, nor maturate them before their time: Or if he determine by his Providence to bring Afflictions upon us, our Prayers cannot prevent, nor adjourn them beyond their prefixed time. Now to this Aaequinas 2.29.83. Art. 2. Answers well, that the Divine Providence doth not only ordain what Effects shall come to pass, but also by what means and causes, and in what order they shall flow. God hath appointed, as the effect it self, so the means to accomplish it. Now Prayer is a means to bring to pass that which God hath determined shall be. We do not

Pray out of hope to alter God's Eternal purposes, but we Pray to obtain that which God hath ordained to be obtained by our Prayers: We ask that thereby we may be fit to receive what God hath from all Eternity determined to give by Prayer, and not otherwise. And therefore when we lie under any Affliction, if we languish under pain or sick∣ness, if we are pinch'd by Want or Poverty, if we are oppress'd by the injuries and persecutions of others, Prayer is necessary, because as God by his Providence hath brought these things upon us, so likewise possibly the same Provi∣dence hath determined not to remove them, till we ear∣nestly and fervently Pray for our deliverance from them. And therefore when God had promised great mercies to the Jews, he tells them by the Prophet Ezek. 36.37. Yet will I for this be enquired of by the House of Israel to do it for them. Prayer therefore doth not incline God to bestow that which before he was not resolved to give, but it ca∣pacitates us to receive that which God will not give other∣wise.

Thirdly, Another Objection may be this. If Provi∣dence ordereth and disposeth all the Occurrences of the World, then there can nothing fall out casually and con∣tingently.

I Answer. In respect of God it is true, there is nothing casual nor contingent in the World. A thing may be casu∣al in respect of particular causes; but in respect of the uni∣versal, and first cause nothing is such. If a Master should send a Servant to a certain place, and command him to stay there till such a time, and presently after should send another Servant to the same, the meeting of these two is wholly casual in respect of themselves, but ordained and foreseen by the Master that sent them. So is it in all for∣tuitous events here below: They fall out unexpectedly as to us, but not so as to God; he foresees and he appoints all the vicissitudes of things, and all the surprises of hu∣mane

Accidents. So that you see there may be contingencies in the World, though God's Providence be most particu∣lar and punctual.

Fourthly, Some may object that this would destroy the liberty of Man's will, and subject all things to a fatal ne∣cessity, even humane actions themselves. For if Man can do nothing but what God hath by his Providence fore-ap∣pointed shall be done, how then is Man free either to do, or not to do?

This question requires much more time to answer it at large than I can allow it. Some seeing it a very difficult thing to reconcile Providence and Liberty, have presumed to deny that Providence intermeddles at all in such affairs as depend upon the free will of Man. And of this opinion Tully seems to have been; for which St. Austin chastiseth him as injurious to God; when he saith, Voluntatem dum faceret liberam, fecit Sacrilegam. I shall not here stand to distinguish of a necessity of Coaction, and a necessity of Infallibility, and that the Providence of God doth not bring upon the will a necessity of Coaction, but only of infallibility, which very well consists with the liberty of the will. All that I shall at present answer, is, That God doth indeed efficaciously determine the will to do what it doth, yet this determination leaves it in a perfect State of liber∣ty, because the liberty of the will doth not so much con∣sist in indifferency to Act, or not to Act, as in a rational spontaneity. When we do what we have an appetite to do upon grounds that to us seem rational, then we Act freely. Now though God doth absolutely sway the will which way he pleaseth, yet he never forceth it contrary to its own inclinations. For that to which God deter∣mines it by his Providence seems at that present most rati∣onal to be done: and upon that representation of good in the Object, the will embraceth it and acts accordingly. So that its Providence is not violated by any boisterous and

compulsive sway, that the first cause hath over it, but God attracts it with such a powerful and insinuating sweet∣ness, that though the will can incline to nothing but what it seems to have reason for; yet withall it wills nothing but what God by Providence over-rules it unto. So Austin De Civitate Dei, lib. 5. Cap. 9. Nos dicimus & Deum scire omnia antequam fiant, & voluntate nos facere quicquid à Nobis non nisi volentibus fieri sentimus & novimus. Though God foresees and decrees all things before they are, yet we do that with a free will, which we do not otherwise than willingly.

Fifthly, The last doubt and query is this: If God govern all Actions, and all Affairs, by an exact and critical Provi∣dence; how then comes it to pass that there is so much Evil, Villainy and Wickedness committed in it? The Dis∣quisition of this is the more obscure and intricate, because it is hard to conceive how God, who is infinite goodness it self, should interest his Providence in what is so contrary to his Nature.

Now here we must affirm that there is no Evil whatso∣ever, whether it be of Sin, or of suffering, that comes to pass without the Providence of God. As for the Evil of punishment or suffering, it is clear, Amos, 3.6. Shall there be Evil in the City, and the Lord hath not done it? But for the Evil of Sin it is not effectively from God; yet doth he by his Providence, for most Holy and wise ends, permit wicked Men to commit those sins which his Law prohibits, and his nature abhorrs. Though they refuse to be subject to the Written Law, yet they are and must be subject to the eternal Law of his own Councels, and there is not a sin they commit, but as his Authority condemns, and his purity hates it; so his Wisdom both suffers it to be, and over-rules it when it is, to his own ends. 'Tis true, all Men naturally are Slaves to their Lusts, but God holds their Chain in his own Hands; sometimes slackening it by

his permission, and sometimes straitning it by his pow∣erful restraint. And therefore to plead Providence the warrant of our Actions (a boisterous argument which of late hath been most used amongst us, until Providence it self had signally confuted it) is to plead that for the justi∣fication of our Actions without which they could not be sinful. Thus Cain killed his Brother by a Providence. and Achan Stole the Wedge of Gold, and Judas betrayed Christ, and the Jews Crucified him by a Providence, yea and all the Villainy that was ever acted under the Sun, was all brought forth out of the Cursed Womb of Mens Lusts, by the Providence of God, that is, by his permission to the Evil, and concurrence as to the Act: neither is this any stain at all to the infinite Holiness and Purity of his nature; for though we sin, if we hinder not the Commissi∣on of Sin in others when it is in our power to do it, be∣cause we are commanded and obliged to it both by the care we ought to have of his Honour, and the Charity we owe unto the Souls of others; yet no such obligation lies upon God, who may justly give Men over to their perverted inclinations. And though he can easily keep the most Wicked Man in the World, from rushing into those Sins which he daily commits, yet not being bound to interpose his power to hinder them, he permits them holily, and at last will punish them justly.

But the question is not so much whether God doth not by his Providence permit sin, as why he doth it. And St. Austin answers it excellently in that known saying of his; God, saith he, who is infinitely good, would never per∣mit Evil were he not also infinitely wise, and knew how to bring good out of Evil. It is the primary object of his hatred, and that alone for which he hates wicked Men. As he is an Holy God, so he hates it, and as he is a wise God, so he permits it. And there is a twofold good for which God doth sometimes permit Evil.

First, The manifestation of his own Glory.

Secondly, The exercise of his Peoples Graces.

First, God by permitting sin manifests the glory of many of his Attribute. Surely the wrath of Man shall praise thee, saith the Psalmist, Psalm. 76.10. Every Sin strikes at some of the Divine Attributes. One denies his Justice, another his Mercy; one his Power, another his Wisdom, and all are contrary to his Purity. But yet God hath in his own Councels such secret Screws and Wiers whereby he doth so wreath and invert these Pins, that eventually they advance what they seem directly to op∣pose. A Child perhaps would think when he sees an Hus∣bandman cast Dung and Soil upon his Field, that it were but improvidently done thus to spoil the flourishing verdure and gayety of the Grass and Flowers. Why, that very Dung which covers them, makes them afterwards sprout up more fair and fresh. So God permits wicked Men to Dung the Earth with their filth, that those Attributes of his which seem to be buried under them, may afterwards spring up with the greater lustre and Glory. From hence he will reap the richer crop of praise to himself. Some∣times he glorifies the severity of his Justice, by hardening them in their Sins to their own destruction; sometimes the riches of his mercy, by calling the greatest and most flagitious Sinners to Repentance, and granting them Par∣don; and always his infinite patience and forbearance in not executing present Vengeance upon those who so daringly provoke him. But although we cannot now so clearly, comprehend the advantages that God makes out of the Sins of Men, yet when we come to stand in the gene∣ral Assembly at the day of Judgment; God will then com∣ment upon, and explain the mysteries of his Providence, and make us understand how those Sins for which he will

then condemn the World, put a gloss and shine upon his Attributes.

Secondly, God by permitting sin exerciseth the Graces of his People. The sins of others give us matter for the ex∣ercise of an Holy zeal; for God who is daily affronted by them, of an Holy Pity and Commiseration over those who like Mad-men wound, and gash, and destroy themselves: for the exercise of an Holy caution over our selves, least we be induced to sin after their Example. Our own Sins give us daily occasion to renew our Repentance to humble our Souls before God, to fortifie our resolutions, to double the guards we set upon our own hearts and ways, to watch over our selves more circumspectly, that we relapse not into the Commission of them again. Thus a true Christi∣an may gain some advantage by his very falls. As Hus∣bandmen make use of the very Thorns and Briars that grow in their Fields to stop the Gaps, and strengthen the fences about them, so should we improve our very Sins and failings, to fence our Souls that we lie not open to the like temptations for the future.

Thus, you see that God brings good out of all the Evil which he permits, he glorifies his own Attributes, and exerciseth his Peoples Graces. And thus you see likewise, God's Providence both Proved and Vindicated; asserted to be particular and punctual over all Occurrences that hap∣pen in the World, and cleared from all the Imputations of Injustice, that the Folly or Atheism of Man can lay against it. I shall conclude with two or three Inferences or Corol∣laries.

First, If the accurateness of God's Providence reach un∣to all the little concernments of the World, we may be well assured, that those which are the more considerable and important Occurrences of it, are all guided and go∣verned by a special hand of Providence. And thus our Saviour himself urgeth as a strong incouragement for our

confidence and trust in God: Not a Sparrow falls to the ground without your Father; fear not ye therefore, you are of more worth than many Sparrows. Yea, not an Hair of your head falls without a Providence, and think ye that the head it self shall? Certainly, God doth not like Domitian, busie himself about Flies, and neglect the great and weigh∣ty Affairs of his Government. And this is the reason of that question the Apostle Asks, 1. Corinth. 9.9. Doth God take care for Oxen: Yes, certainly he doth, nor did the Apostle intend to deny it, but thereby to inferr that cer∣tainly his care is much more particular towards us. This then may establish our hearts under any personal Suffer∣ings or publick Calamities, when evil is upon our selves or the Nation, when Uproars and Confusions seem to re∣duce the World back to its Ancient Chaos, when Storms and Waves over-whelm the Ship, and we with the Disci∣ples think our God asleep, and begin to cry out with the Psalmist, Awake, O Lord, why sleepest thou: Our God is not sleeping, but even then at the Helm, he Steers, he Go∣verns and Guides all these Disorders, and will conduct the whole Tumult and Hurry of Affairs to his own Glory and our Good.

Secondly, If God's Providence hath the command and sway even over the Sins of Men, this then may be abun∣dant matter of Peace and Satisfaction in the worst of times, when wickedness doth most of all rage and abound; let us then consider, that if God permits them, he also can when he pleaseth Check, put a Stop and Period to their Rage and Madness. Their hands are Fettered by the adaman∣tine Chains of a most strong Decree, which they can nei∣ther reverse nor exceed; whatsoever they do, is but by per∣mission; a limited, and a limiting Permission. Our Saviour tells us, Pilate, thou couldest have no power over me, except it were given thee from above. The very power that Men have to Sin against God, is from God; and therefore cer∣tainly

he will withdraw it, when it doth not work out his own ends. This was it that satisfied David, when Shimei pelted him with Stones and Curses, 2 Sam. 16.10. Let him alone, let him Curse, because the Lord hath said unto him, Curse David.

Thirdly, Hence see to what we ought to abscribe it, that there is no more notorious wickedness committed in the World; when we hear of any prodigious Villainy, we are apt to wonder that ever such abominations should be inci∣dent to the Sons of Men. Wonder not at the matter as if any strange thing were happened to them, but rather won∣der at the goodness of God which is the sole cause that such things as these are wonders. Were his permissive Provi∣dence as large as Mens lust are outragious, these things would soon cease to be wonders, and become the common and ordinary practice of all Men. Why are not our Streets continually filled with Violence, Rapine, Murthers, and Out-cries? Whence is it that we enjoy our Possession, and our Lives in Safety? The wickedness of Men lies hard, and presseth upon God's restraints, and wheresoever there are any gaps in it, it breaks forth naturally and violently, and if this Dam and Mound of Divine Providence, were but broken down, it would break out till it had overflowed the whole face of the Earth, and covered it with a Deluge of Impiety and Profaneness. But that God who sets bounds to the ra∣ging of the Sea, and saith hitherto shall thy proud Waves come and no farther, doth by the same Almighty Provi∣dence, set bounds to the Lusts and Corruptions of Men, which are altogether as unruly, and curbs in the fury of their madness, which else would drown the whole World in Perdition and Destruction.

Fourthly, Lastly, This should teach us, to acquiesce and rest satisfied in every Providence of God, as that which will cer∣tainly in the end redound to his own Glory. When we see disorders and confusions abroad in the World, we are apt

to despond and to cry out, Lord, what wilt thou do for thy great Name, thy Honour, thy Glory lies bleeding, and suffers through the Sins of Men? Why, commit thy care to God: He will certainly so weild their Lusts, as that they shall bring about and effect his own ends. God is glorifying himself, even by these things; and why then should we be troubled? This thought kept alive on our hearts would cause us, to rest satisfied amidst all the tumults we observe and hear of in the World. For though we know not how to unwind these ravelled dispensations to the bottom of his Glory, yet he can and will. There is an in∣visible and wise hand that moulds and fashions all; and though the parts by themselves may appear rude and un∣polish'd, yet put the whole frame and series of Provi∣dence together, and that will appear most admirable and glorious.

Now to the King Eternal, Immortal, Invisible, the only wise God, Father, Son and Holy Ghost, be honour and glory for ever, and ever, Amen.

The End of the first Sermon.

A Discourse concerning the use of the Holy Scriptures.

Colossians III.16.

Let the word of Christ dwell in you richly in all Wisdom.

THis Epistle, if any other, is a rich mine of Hea∣venly Treasure, and abounds both in the disco∣very of Gospel Mysteries, and the injunction of Christian Duties. It is furnisht throughout with that which may either instruct us in Knowledge, or direct us in Practice: And the Apostle having already laid down many Excellent things in order to both these; and seeing it would be an endless task to discourse unto them all the Truths, or exhort them to all the Duties of Religion in particular; he therefore speaks compendiously in the words of my Text, and referrs them to the perfect Systeme in which is contained an account of what a Christian ought to know or do; and that is the Holy Scriptures. Let the word of Christ dwell in you richly.

The words of this Exhortation are very full and la∣den with weighty Sence. We may resolve them into two parts.

First, Here is the Nature and Substance of the Exhorta∣tion, which is to a diligent Study, and plentifull know∣ledge of the Holy Scriptures.

Secondly, The manner how we ought to be Conver∣sant in them; So that it may dwell in us richly in all Wis∣dom.

In the former, we may take notice that the Scripture is called the word of Christ; and that upon a double ac∣count: both because he is the Author that composed it, and likewise, he is the subject matter of which it princi∣pally treats. Now though in both these respects, the Scrip∣tures of the New Testament be more especially the word of Christ; yet also may the Scriptures of the Old Testa∣ment as truly and properly go under his Name. For,

First, He is the Author of them all: He may well write this Title upon our Bibles, The Works of Jesus Christ. All the Prophets before his Incarnation, were but his A∣manuenses, and wrote only what he by his Spirit dictated to them, 2 Pet. 1.21. Prophecy came not in old time by the will of Man, but holy Men of God spake as they were moved by the Holy Ghost, and certainly the Holy Ghost inspired them by Christ's Authority and Commission; and what he declared, he took from him, and shewed it unto them, John 16.14, 15. He shall receive of mine, and shall shew it unto you.

Secondly, Christ also is the principal subject and matter of the whole Scripture. The sending Christ a Saviour in∣to the World, is that great Business which hath employed the Counsel of the Father, the Admiration and Ministrati∣on of Angels, the Tongues and Pens of Prophets, Apo∣stles, and holy Men of all Ages, before the Scriptures were Written, when Revelation or Tradition were yet the only positive Rules for Faith and Practice. The Patriarchs saw him by these. Abraham saw my day and was glad, Joh. 8.56. Afterwards the People of the Jews saw him by Types, Promises, and Prophecies recorded in the Scrip∣tures. He was that Excellent Theme that hath filled up many Chapters of the Old Testament; as the first draught

of a Picture represents the features and proportion of the Person, but afterwards is added the complexion and life to it. So is it here, the Pens of the Prophets drew the first Lineaments and Proportion of Christ in the Old Testa∣ment, and the Pens of the Apostles and Evangelists have added the Life and Sweetness to it in the New. Yea, Christ is so truly described in the Old Testament, by his Life, by his Death, by all the greater Remarks of either, that in his Contest with the Jews, he appeals thither for a Testimony, John 5.39. Search the Scriptures, for they are they which testifie of me. And St. Peter, Acts 3.24. Affirms, That all the Prophets, as many as have spoken, have foretold of these days. And Acts 10.43. To him give all the Prophets Witness. Christ who is the true Expositor, being him∣self the true Author, makes them all speak his Sence. Luke 24.27. Beginning at Moses and all the Prophets, he ex∣pounded to them in all the Scriptures, the sayings concerning himself. So that St. Chrysostom's Observation holds true, that the Gospel was in the World before Christ. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It took root in the writings of the Pro∣phets, but flowed forth in the preaching of the Apostles; so that in both these respects, the Holy Scripture may well be called the Word of Christ; of Christ as the Author, and as the Subject of it.

And in both these lies coucht a very cogent Argument, that may inforce this exhortation of the Apostle, and ex∣cite them to a diligent study of the Scriptures. For,

First, Is Christ the Author of them, and shall we not with all care and diligence peruse these Books which he hath Composed? The writings of Men are valued accor∣ding to the Abilities of their Authors. If they be of ap∣proved Integrity, profound Knowledge, solid Judgment, their works are Esteemed and Studied. And shall we not be much more Conversant in these, which are set forth by

the Author, who is truth it self, and the essential wisdom of the Father? These that were dictated by the imediate inspiration of the Holy Ghost, and writ as it were with a Quill of the Heavenly Dove?

Secondly, Christ is the subject of the Scriptures: And what is all other Learning and Knowledge but beggarly Elements, if compared with this? Here we have the Ca∣binet of God's Counsels unlockt, the Eternal purposes of his Grace, in sending his Son into the World publickly de∣clared. Here we have the Stupendous History of God's becoming Man, of all the Miracles this God-man did upon Earth; of all the Cruelties he Suffered. Here we have the Description of his Victory in his Resurrection, of his Triumph in his Ascention, of his Glory in his Session at the right hand of the Majesty on High. Surely, great is the Mystery of Godliness, God manifested in the Flesh, ju∣stified in the Spirit, seen of Angels, preached unto the Gen∣tiles, believed on in the World, received up into Glory, as the Apostle with admiration recounts it, 1 Tim. 3.16. And of all these wounderful passages, the Scripture gives us a perfect Narrative. And what have the great Wits of the World ever treated on like this, either for Strangeness or Truth? All their Learning is but idle and contempti∣ble Speculation, compared to this great Mystery of a Cru∣cified Saviour; who subdued Death by dying, and without force, converted the World to believe a Doctrine above Reason. It was a very odd saying of Tertullian, de carne Christi cont. Marc. and yet there is something in it that strikes, Natus est Dei filius, non pudet, quia pudendum est, the Son of God was Born, we blush not at it, because it is shameful. Mortuus est Dei filius, prorsus credibile est, quia ineptum est: The Son of God dyed; it is credible, because it is unfit and unlikely it should be so: Sepultus resurrexit, certum est, quia impossibile est; he rose from the Dead, it is certain true, because it is impossible. Now these unlikely

and impossible things, judged so by humane Reason; these deep things of God, the Scripture declares, and declares them in such a manner as convinceth even Reason it self to assent to them, though it cannot comprehend them. If therefore you desire to know Christ and him Crucified, and those Mysterious Doctrines which the Wit of Man could not invent, for it can hardly receive them, be con∣versant in the Holy Scriptures; for they are the word of Christ, and reveals all the wonders of Wisdom and Know∣ledge, to which all the Wisdom of the World is but folly. This therefore I suppose lies in the expression, the word of Christ, viz. the word of which he is both the Author, and the Subject.

Secondly, We may observe in the Text, the manner how we ought to be Conversant in the Scriptures, and that is set forth very significantly.

First, Let the Word of Christ dwell in you. Do not only give it the hearing, as a strange and marvellous story: let not the memory of it vanish out of your minds, as soon as the sound of the Words vanisheth out of your Ears, but lay it up and lodge it in your Hearts, make it familiar and Domestick to you; that it may be as well known to you, as those that live in the same House with you. Read it, ponder and meditate upon it, till you have transcribed the Bible upon your hearts, and Faithfully printed it in your memories.

Secondly, Let it dwell in you Richly or Copiously, which may be taken either Objectively, or Subjectively: Ob∣jectively, and so the sence is, that all the word of God should dwell in us. Content not your selves with some part of it; that you read the Gospel, or New Testament, but neglect the Old, as is the practice of some flush No∣tionists. Or that you know the Historical part of both, but neglect the Doctrinal, which is the fond and Childish custom of some, who read the Scripture as they would Ro∣mances,

skipping over the moral discourses as impertinent to the story. But when we receive the whole Doctrine contained in it, and are diligent in revolving the Prophets, Evangelists, Apostles, every part and parcel of the Hea∣venly revealed truth.

Again the Word of Christ may dwell in us richly in the latter sence, or Subjectively. And so it doth when not only every part of it dwells in us, but when it dwells also in every part of us. In our memories to retain, it in our minds to meditate on it, in our affections to love it, and in our Lives to practise it. Then doth the Word of Christ dwell richly, or abundantly in us.

Thirdly, Let it dwell richly in all Wisdom.

The highest Wisdom is truly to know, and to serve God in order to Eternal Life.

Now saith the Apostle, so acquaint your selves with the Scriptures, that you may from thence learn true Wisdom, the saving knowledge both of what is to be believed, and what is to be done, in order to the obtaining of everlasting happiness.

To be conversant in it only, to know what it contains, is not Wisdom but folly. But then it dwells in you in Wisdom, when you study it, to practise it, when you endeavour to know the rule that ye may obey it. This is Wisdom here, and will end in happiness hereafter. And thus you have the words of my Text explained.

In handling this Subject, I shall only pursue the design of the Apostle, and endeavour to press those exhortations upon you. And indeed I need not many Arguments to persuade those who have already any acquaintance, with these Sacred Oracles, still to be conversant in them. Have you not your selves found such clear light, such Attractive sweetness, and persuasive Eloquence in the words of God, that all that the Tongue of Man can utter for it, falls infi∣nitely short of what it speaks on in its own behalf? Who

of us have not found direction from it in cases of diffi∣culty, Solution of doubts, support under Afflictions, com∣fort under sadness, strength against temptation, quick∣nings of Grace, warmth of affection; and in brief, what∣soever we could expect from the mercy of God have we not found it in the Scriptures? And shall we need fur∣ther to commend it to you by Arguments, since it hath commended it self by manifold experiences? But so it is that the Devil knows we are disarmed and disabled if once he can wrest the Sword of the Spirit from us, as the Apo∣stle calls it, and therefore labours all he can to strike the Bible out of our hands: Or if we do read it, he strives to put on such false Spectacles as shall misrepresent every thing to us, and possess us with prejudice and Objections against it. I shall therefore before I proceed any farther, encounter with some of those prejudiced opinions, which make this a Clasp'd and Sealed Book to many.

First, Some may fear lest the study and knowledge of the Scriptures, should only aggravate their Sin and Con∣demnation. On the one hand the precepts of the Law are so various, the duties so difficult, and Flesh and Blood so infirm and opposite; that they cast a dispairing look at them, as impossible to be fulfilled. On the other hand they have been told that knowledge without practice will expose them to damnation without excuse. They have read, Ja. 4.17. To him that knoweth to do good, and doth it not, to him it is Sin: it is an Emphatical and weighty Sin, and Luke, 12.47. He that knew his Masters Will, and did it not shall be beaten with many stripes. This they have read, and this deterrs them from reading any farther. If they cannot practise what they know; and if to know and not practise, be only to inflame their last reckoning, and make their torments more intolerable, it is best for them to muffle up themselves in a safe ignorance.

To this I Answer.

First, Though the word abounds with multitudes of sublime precepts, and difficult duties, yet this is no discour∣agement from the study of it. For consider that this same word is not only a light to discover what you ought to do, but an help to inable you to do it. It is the very means that God appointed to overcome your averseness, and assist your weakness. And if ever this be effected, it must in an ordinary way, be by conversing with the Scriptures. That Sick Man hath lost his Reason, as well as his Health, who should refuse to take Physick, because if it doth not work, it will but make him the worse. Why the way to make it work is by taking it. So it is a distem∣pered kind of arguing, against the word of God, the Physick of our Souls, that it is mortal and deadly if it doth not work into practice. The way to make it work into practice, is to take it first into our knowledge; 'tis true, it were a great discouragement if the Scripture only shewed you how much work you have to do, what Temptations to resist, what Cor∣ruptions to mortifie, what Graces to exercise, what duties to perform, and left all that upon your own hands. But the Leaves of the Bible, are the Leaves of the Tree of Life, as well as of the Tree of Knowledge; they strengthen as well as in∣lighten, and have not only a Commanding, but an assist∣ing Office. And this the Scripture doth two ways.

First, It directs where we may receive supplies of ability for the performance of whatsoever it requires. It leads thee unto Christ, who is able to furnish thee with supernatu∣ral strength, for supernatural duties. His treasury stands open for all concerns; and his Almighty Power stands in∣gaged to assist those who relie upon it. Be not discouraged therefore, he that finds us work, finds us strength: and the same Scripture that injoyns us obedience, exhibits God's promise of bestowing upon us the power of obeying. Thou who workest all works in us and for us, Isaiah, 26.12.

And work out your own Salvation, for it is God that worketh in you both to will and to do, Phil. 2.12, 13. Why then should we so complain of hard sayings, and Gre∣vious Commandments? Have we not God's Omnipotence obliged by promise to assist in the same words, wherein we are commanded to obey? What saith the Apostle, I am able to do all things through Christ strengthening me, Phil. 4.13. When in reading the Scripture, thou meetest with dif∣ficult and rigorous Duties, the severity of Mortification, the self cruelty of plucking out right Eyes, and cutting off right Hands; commend they self to these promises of aid and assistance, that the same Scripture holds forth, and lift up thy heart in that divine Meditation of St. Augustine, Lord, give what thou Commandest, and command what thou pleasest. Whilst thou thus duly dependest on Christ's strength, and makest use of thine own, it is as much his Honour and Office to inable thee, as it is thy Duty to perform what he requires.

Secondly, The Scripture as it directs us to rely on the strength of Christ; so it is a means that God hath ap∣pointed to quicken and excite our own strength and Pow∣er, to the discharge of those Duties it Discovers. Where∣fore are those pressing Exhortations, and those dreadfull Threatnings, every where so dispersed up and down in the Book of God, but that when we are slow and dull and drowsie, the Spirit may by these, as by so many goads, rowze us, and make us start into Duty? Such a spiritual sloath hath benumb'd us, that without this quickening, we should not be diligent in the Work of the Lord, and there∣fore David prays, Psalm. 119.88. Quicken me, so shall I keep the Testimonies of thy Mouth, but yet it is also the word it self that quickens us to the Obedience of the word, Psal. 119.50. Thy word hath quickened me. And indeed, if you can come from reading the word, that so abounds with Promises, with Threatnings, with rational

Arguments, with pathetick Expostulations, winning In∣sinuations, importunate Intreaties, heroick Examples pro∣pounded to our Imitation, with all the perswasive Art and Rhetorick that becometh the Majesty of the great God to use; if you can read this word, and yet find from it no warmth of Affection, no quickening to Duty; let me tell you, you either read it without attending to it, or else at∣tend without believing it. It is therefore no discourage∣ment from searching and studying the Scriptures, that its commands be many and difficult, for it directs you whi∣ther to go for promised strength, and the more you con∣verse with it, the more will you find your hearts quicken∣ed to a due Obedience of it. That's the first Answer.

But then secondly, Whereas many think that it is bet∣ter not to know, than not to practise; we must here di∣stinguish of Ignorance, which is of too kinds, either invin∣cible, or else affected: Invincible ignorance is such as is conjoyned with, and proceeds from an utter impossibi∣lity of right information, and it ariseth only from two things.

First, Absolute want of necessary Instruction: or,

Secondly, Want of natural capacity to receive it.

Affected Ignorance, is an ignorance under the means of Knowledge, and always ariseth from the neglect, or con∣tempt of them. Such is the ignorance of those who do, or may live where the Gospel is preached, and where by pains and industry they may arrive to the knowledge of the truth.

Now here for ever to answer this Objection, and to shew you how necessary knowledge is, I shall lay down these two particulars.

First, I grant indeed, that unpractis'd knowledge is a far greater sin than invincible Ignorance, and exposeth to a much sorer Condemnation. Hell Fire burns with Rage, and meets with fuel fully prepared for it, when God

dooms unto it an head full of Light, and an heart full of Lusts. Those who know God's will, but do it not, do but carry a torch with them to Hell, to fire that Pile that must for ever burn them. We have a common Proverb. That knowledge is no Burthen: But believe it, if your knowledge in the Scripture be merely Speculative, and overborn by the violence of unruly Lusts; this whole Word will be no otherwise to you, than the burthen of the Law, as the Prophets speak, a Burthen that will lie insupporta∣bly heavy upon you for ever. Better far you were born under Barbarism in some dark Corner of the Earth, where the least gleame of Gospel-light never shone, and where the name of Christ was never mentioned, than to have this weighty Book, a Book which you have read and known, hung about you to sink you infinitly deeper in the Burning Lake, than a Mill-stone hung about you can do in the midst of the Sea. What St. Peter speaks of A∣postates, 2 Pet. 2.21. is but too well applicable to the knowing Sinner. It had been better for them not to have known the way of Righteousness, than after they have known it, to turn aside from the Commandments delivered to them. How? Better not to have known it? Why, is there any possibility to escape the Condemnation of Hell without the knowledge of the way of Righteousness revealed in the Scriptures? No, Damnation had been unavoidable without this knowledge; yet it had been better they had not known it. For here is the Hyperbole of their Misery; better they had been Damned than to have known these Truths, and this rule of Righteousness, and yet turn from the Obedience and practice of it. O fearful state! O dreadful doom! when a simple and genuine damnation shall be reckoned a gain and favour in comparison of that exquisite one which God will with all his Wisdom prepare, and all his power inflict on those who knowing the righteous Judgment of God, that they who commit such things are worthy of

Death, do notwithstanding, persevere in them, He that knew his Masters will and did it not, shall be beaten with many stripes, Luke 12.47. And, if I had not come and spoken unto them, they had not had Sin, but now they have no Cloak for their Sins, saith our Saviour, John, 15.22. The Sin and punishment of those who are invincibly ignorant, is as nothing compared to what the knowing Sinners lie under.

But do not flatter your selves, your ignorance is not in∣vincible. Are you not called to the knowledge of Christ? Do you not read or hear the Scriptures? Do you not en∣joy Gospel Ordinances and Ministry? May you not, if you will be but diligent and industrious, understand what you are ignorant of? Certainly there is nothing that can prove your ignorance invincible, unless it be your obstinacy, that you will not be prevailed with to be instructed by all the means of Instruction. Your Ignorance must therefore be affected. Well then attend unto

The second particular. Affected Ignorance is a greater Sin, and will be more sorely punished at the day of Judg∣ment, than unpractised knowledge. This kind of igno∣rance is so far from being pleadable as an excuse, that it is an aggravation of Mens guilt, and will be so of their Con∣demnation. There be but two things that compleat a Christian, Knowledge and Practice. Both these God doth strictly require. Knowledge may be without practice, but the practice of Godliness cannot be without knowledge. God, I say, requires them both. Now Judge ye which is the greater Sinner, he that labours after knowledge, though he neglect practice, or he that neglects them both: He that fulfills some part of God's will, or he that fulfills nothing of it. Certainly in your own Judgment, this latter deserves to be doubly punish'd; once for not doing his duty, and again for not knowing it when he might. Truly it is but just, and righteous that God should with

the highest disdain and indignation, say unto them, Depart from me, ye Cursed, I know you not, since they have auda∣ciously said unto him, Depart from us, we desire not the knowledge of thy ways. The Apostle, speaking of God's patience towards Heathens, who were invincibly ignorant of the truth, tells us, Acts 17.30. That the times of this ignorance (and yet an ignorance it was that put them upon no less than brutish Idolatry) God winked at. Ignorant persons, in ignorant times, whilest as yet the World was destitute of the means of knowledge, and dark∣ness over-spread the face of it, God connived and winked at. But ignorant persons in knowing times, God doth not wink at but frown upon. I am the more earnest in pressing this, because I perceive that vile and rotten principle, unworthy of a Christian who is a Child of light and of the day, is taken up by many, That it is no matter how little we know, if we do but practise what we know. What a cheat hath the Devil put upon them! Hath not God commanded you to know more, as well as to practise what you know? Is it likely you should practise what you know upon God's command, who will not upon his com∣mand increase your knowledge? And yet this is the usual Plea of profane Men. Ask them why they frequent the publick Ordinances so seldom, they will tell you, they know more by one Sermon, than they can practise. But how can such make Conscience of practising, who make none of know∣ing, though the same God hath enjoined them both? Yea, though they cannot practise what they know, yet let me tell them, that for those who live under the means of Grace, and may be instructed if they will, it may be as great a Sin to omit a duty out of neglect of knowing it, as out of neglect of doing it; yea and much greater. We should our selves Judge that Servant, who while we are speaking to him, stops his Ears on purpose that he might not hear what we command him; we should, I say, Judge

him worthy of more stripes, than he who gives diligent ear to our commands, although he will not obey them So it is in this Case. Thou who stoppest thine Ears, and will not so much as hear what the will of thy Lord and Master is, deservest much more punishment, than he who takes pains to know it, although he doth it not. It is damnable not to give God the service that he requires. But O Insolence! not to give God thy Lord and Master so much as the hearing? Hath God sent Man into the World, and sent the Scriptures after, as Letters of instruction, what we should do for him here, and will it think'st thou be a sufficient excuse when thou returnest to thy Lord, that it is true thou hadst instructions, but never opened'st them, never looked'st into them? What a fearful contempt is this cast upon the great God, never so much as to enquire what his will is? Whether or no he commands that which is fit and reasonable for us to perform? And therefore re∣fuse not to search and study the Scriptures, upon pre∣tence that the knowledge of what you cannot fulfill, will but aggravate your Sin and Condemnation. For be assured of it, greater Sin, and sorer Condemnation can no Man have, than he who neglects the means of knowledge, thereby to disoblige himself from practice. And again the Scriptures were given to assist us in the performance of those duties which it requires from us. They do not only inform the judgment, but quicken the will and affecti∣ons, and strengthen the whole Soul to its duty. And this is in answer to the first Objection.

Secondly, Some will say the reading of the Scriptures possesseth them with strange fears, and fills them with incredi∣ble terrors. It raiseth up such dreadful Apparitions of Hell, and the wrath of God, as makes them a terror to them∣selves.

To this I Answer, First, It may be thy condition is such as requires it. Possibly thou art in a state of wrath, and

would'st thou not be under the apprehensions of it? Thou art under the guilt of thy Sins, and then no wonder that the voice of God should be terrible unto thee. It is most unreasonable to hate the word, as Ahab hated Micaiah, be∣cause it prophesieth no good concerning thee. Alas! What good can it speak, as long as thou thy self continuest Evil?

Secondly, It is not so much the Scripture, as thine own evil Conscience that haunts and terrifies thee. When thou readest that dreadful Threatning, Ezek. 18.4. The Soul that sinneth it shall die, there were nothing of terror in it, did not thy guilty Conscience witness against thee, that thou art the Man: 'Tis this that turns and levels all God's Ar∣tillery against thee. Get therefore a Conscience pacified upon good Grounds, and the very threatning of the Word will speak to thee, not so much terror from the dreadful∣ness of the Wrath, and Condemnation denounced, as Joy, that thou hast escaped it.

Thirdly, It may be, the Word of God by working in thee, the Spirit of fear, is preparing thee for the Spirit of Adoption; for that usually ushers in this. We find the Gaoler trembling, before we find him rejoycing: There were mighty and rending Winds, Earth-quakes, and Fire, all Terrible; before these came the still voice, in which God was, 1 Kings 19.12. So God in Convictions many times prepares the way by Thunders, and Earth-quakes, by the Thundering of his Word, and the Trembling of our own Consciences, before he comes to us in the still and sweet voice of Peace and Comfort. And certainly they are much more afraid than hurt, whom God by his Terrours thus frights into Heaven.

But, Thirdly, Some may still say, their Fears are so strong that they will drive them into Desperation, or Distra∣ction, if they longer pore on those dreadful things, the Scripture contains.

I answer, there is not one line or syllable in the whole Book of God that gives the least ground for Despair. Nay, there are the most supporting Comforts a poor Fearful Trembling Soul can desire; Come unto me all that are weary and heavy laden, and I will give you rest. Come unto me and I will in no wise cast you out, return unto the Lord and he will abundantly Pardon, Isaiah 55.7. I, even I, am he that blots out and forgets your Sins; and innumerable such like. Now if Men will only take the Sword of the Spirit to wound them, and not also the Balm of the Spirit to heal them, they may through their own fault, especially when they read the Scriptures with the Devil's Commentaries, fret themselves into Despair.

Fourthly, Some may say, certainly it cannot be thus necessary that the word of Christ should dwell thus richly and abundantly in all Christians. It is requisite indeed for Ministers, whose calling it is to Teach and Instruct others, that they should have this abundance of Scripture dwelling in them; but for us who are to receive the Law at their Mouth, a competent knowledge in the Fundamentals of Religion may well be sufficient. We know that Christ is the Son of God, that he came into the World to save Sin∣ners, and that if we would be saved by him, we must be∣lieve in him, and such chief points of Christianity which are sufficient to Salvation.

To this I answer, First, God may well expect a more plentiful measure of the Word to dwell in Ministers; be∣cause it is not only their General, but particular calling to peruse and study it. There is therefore a twofold fullness, a fullness of the private Christian, and a fullness of the trea∣surer or steward, to whose charge the Oracles of God are committed, and who is to communicate Knowledge to the People. This being the Minister's Office, it is his Duty especially to abound and be inriched in the knowledge of the Scripture.

But Secondly, Wherefore must the word of Christ dwell so richly in Ministers, is it for themselves only, or is it to instruct their Flock? What? And can it be necessary for them to Teach, and yet unnecessary for you to Learn? Are they bound to search into the depth of Gospel Mysteries to inform you of them, and is it enough for you only to know the first Principles and Rudiments? Certainly, what∣soever God requires the Minister to Teach, that he re∣quires you to Learn. Now would you your selves Judge the Minister to have sufficiently discharged his Duty, that should only in the general preach, that we are all Sinners; that Christ the Son of God came into the World to save us, that the Glory of Heaven, and the Torments of Hell, shall be the rewards of Obedience, or Disobedience? If these few absolutely necessary and fundamental Truths were all, you might well think the Ministry to be a very easie, or a ve∣ry needless Office.

If then it is our Duty to reveal to you the whole Coun∣sel of God, and to withhold nothing from you of all those Mysteries which the Scripture contains, whereof some give Life, others Light, some are Vital, others Ornamental; you cannot with Reason but conclude, that if we are obliged to Teach these things, you also are obliged to learn and know them.

Thirdly, It is a most destructive Principle that many have through Sloath and Laziness taken up, That a little know∣ledge will suffice to bring them to Heaven. Certainly God would never have revealed so many deep and pro∣found Mysteries in his Word, if it were not necessary they should be known and believed. Shall we think all the rest of the Bible superfluous, except a few plain practical Texts? What God hath recorded in the Scripture, is written for our Instruction. 'Tis true if we have not the means of instruction, nor are in a possibility of attaining it, a less measure of knowledge, answered by a Conscientious pra∣ctice

may suffice for our Salvation. But for us we have line upon line, and precept upon precept, for us to satisfie our selves with a few of the common Principles, slighting the rest as nice and unnecessary points, for us to neglect know∣ledge, argues defect of Grace. For wheresoever true Grace is, there will be a most earnest endeavour to grow daily in both; and yet multitudes every where, even of those who abhorr grosser Sins, as Swearing, Drunkenness and the like, yet take up with a few Notions of Religion that all are Sinners and all must perish, unless Christ save them, &c. This they knew, as soon as they knew any thing; and more than this, they will not know: They will not trouble their heads with any farther discoveries, nor look deep into the Mysteries of Godliness; contenting themselves that they have, as they think, knowledge e∣nough to bring them to Heaven. Let me tell them, that though where there is not means of knowledge, a little may suffice for Salvation; yet where God doth afford plentiful means, the knowledge of these very things be∣comes necessary to them, which others might safely be ig∣norant of. This is in answer to the 4th. Objection.

Fifthly, Some may object that they have found by Ex∣perience, that the study of Scripture hath many times made them the worse, it hath alarmed their Lusts, and put them in an Uproar. Such and such Suits were quiet, till they read in the Word a command against them; therefore they are discouraged and think it best to forbear the study of the Scripture, since they find that by forbidding Sin, it only rowseth and awakens it.

First, I answer, First this was St. Paul's very Case, Rom. 7.8. Sin taking occasion by the Command, wrought in me all manner of Concupiscence; now this effect is merely accidental, and is not to be imputed unto the Ho∣ly Word of God, but to the wicked Heart of Man, which takes an hint (so desperately corrupt is it) from God's

forbidding Sin, to put it self in Mind of committing it.

Secondly, Thou complainest that the Word exciteth to Corruptions, but it doth it no otherwise than the Sun draws Smoak, and stink out of a Dunghill. It doth in∣crease but unhappily excite them. The very same Lusts lay hid in their Hearts before. There they lay like so many Vipers and Serpents asleep till the Light and Warmth of the Word makes them stir and crawl about. And this Advantage thou mayest make of it, that when thy Corruptions swarm thick about thee, upon the disturbance the Law of God hath made among them, thou mayest thence see what a wicked Heart and Nature thou hast, how much Filth and Mud there lyeth at the bottom of it, which presently riseth upon the first stirring. This may make thee vile in thine own Eyes, and deeply humbled under the sad and serious Consideration of thy indwelling Sin. 'Tis the very use the Apostle makes in the same Case. Rom. 7.24. O wretched Man that I am, who shall de∣liver me from the Body of this Death! When Humors are in Motion, we soon perceive what is the state of our Bo∣dy, and when Corruptions are once stirred, we may thereby easily know the State and Condition of our Souls.

Thirdly, The same Word that doth thus occasionally stir up Sin, is the best means to beat it down. You may perceive by this, there is somewhat in the Word that is ex∣treamly contrary to their Sins, since they do so rise and arm against it, their great Enemy is upon them, and this alarm that they take, is but before their overthrow. It may be the Mud is only stirred that it might be cast out, and their Hearts cleansed from it. Be not discouraged there∣fore, for there is no Means in the World so apposite to the destruction and subduing of Sin as the Scripture, though at first it may seem instead of subduing of Sins to strengthen them.

Sixthly, Many are discouraged from studying the Scrip∣tures, because their Memories are so treacherous and un∣faithfull they can retain nothing; when they have read the Scripture, and would recollect what they have read, they can give no account of it either to themselves or o∣thers. Nothing abides upon them, and therefore they think it were as good give over as thus continually pour Water into a Sieve, and inculcate Truths upon such a leaky Memory, where all runs out. This is indeed the Complaint of many. But,

First, This should put thee on a more frequent and dili∣gent study of the Scripture than discourage thee from it. More pains will supply this Defect, thou must the oftner prompt, and the oftner examine thy Self, the more for∣getful thou art. Memory is the Soul's Steward, and if thou findest it unfaithful, call it the oftner to account. Be still following it with Line upon Line, and Precept up∣on Precept, and continually instill somewhat into it. A Vessel set under the fall of a Spring, cannot leak faster than it is supplyed. A constant dropping of this Hea∣venly Doctrine into the Memory, will keep it that though it be leaky, yet it never shall be empty.

Secondly, Scripture Truths, when they do not inrich the Memory, yet they may purifie the Heart. We must not measure the Benefit we receive from the Word accor∣ding to what of it remains, but according to what effect it leaves behind. Lightning you know than which nothing sooner vanisheth away, yet it often breaks and melts the hardest and most firm Bodies in its sudden Passage. Such is the irresistable force of the Word; the Spirit often darts it through us; it seems but like a flash and gone, and yet it may break and melt down our hard Hearts before it, when it leaves no impression at all upon our Memories. I have heard of one who returning from an affecting Ser∣mon highly commended it to some, and being demanded

what he remembred of it, answered, truly I remember no∣thing at all, but only while I heard it, it made me resolve to live better than ever I have done, and so by God's Grace I will. Here was now a Sermon lost to the Memory, but not to the Affections. To the same Purpose, I have some∣where read a story of one that complained to an aged Holy-Man, that he was much discouraged from reading the Scrip∣ture, because his Memory was so slippery he could fasten nothing upon it that he read. The old Hermet (for so as I remember he was described) bid him take an earthen Pitch∣er and fill it with Water; when he had done it, he bid him empty it again, and wipe it clean that nothing should re∣main in it, which when the other had done, and wondred to what this tended; now saith he, though there be no∣thing of the Water remaining to it, yet the Pitcher is cleaner than it was before; so though thy Memory retain nothing of the word thou readest, yet thy Heart is the cleaner for its very passage through.

Thirdly, Never fear your Memory, only pray for good and pious Affections. Affection to the truths we read or hear, makes the Memory retentive of them. Most Mens Memories are like Jett, or Electrical Bodies, that attract and hold-fast only straws or Feathers, or such vain and light things; discourse to them the Affairs of the World, or some idle and romantick story, their Memories retain this as faithfully as if it were ingraven on leaves of Brass. Whereas the great important truths of the Gospel, the great Mysteries of Heaven, and concernments of Eternity, leave no more impression upon them, than words on the Air in which they are spoken; whence is this, but only that the one sort work themselves into the Memory through the interest they have got in the Affections which the o∣ther cannot do. Had we but the same delight in Heaven∣ly Objects, did we but receive the Truth in the love of it, and mingle it with Faith in the hearing, this would fix that

Volatileness and Flittiness of our Memories, and make eve∣ry truth as indelible, as it is necessary. That's in Answer to the 6th. Objection.

Seventhly, others complain that the Scripture is obscure and difficult to be understood; they may as well, and with as good success, attempt to spie out what lies at the Centre of the Earth, as search into the deep and hidden Mysteries, which no humane understanding can fathom or compre∣hend. And this discourageth them.

To this I answer First, 'tis no wonder if there be such profound depths in the word of God, since it is a System and Compendium of his Infinite and unsearchable Wisdom, that Wisdom which from the beginning of the World hath been hid in God. Those deep Truths which your un∣derstanding cannot reach, require your humble Veneration.

Secondly, The Scripture is suited to every Capacity. It is (as it is commonly exprest) a Ford wherein a Lamb may wade, and an Elephant swim; and herein is the infinite Wisdom of God seen, in wreathing together plain Truths with obscure, that he might gain the more Credit to his Word, by the one instructing the ignorance of the weak∣est, by the other puzling and confounding the understan∣ding of the wisest. This also adds a Beauty and Ornament to the Scripture.

As the Beauty of the World is set off by a gracefull va∣riety of Hills and Valleys, so is it in the Scripture. There are sublime Truths, that the most aspiring reason of Man cannot over-top, and there are more plain and easie Truths in which the weakest Capacity may converse with Delight and Satisfaction. No Man is offended with his Garden, for having a shady thicket in it, no more should we be offended with the word of God, that among so ma∣ny fair and open Walks, we here and there meet with a Thicket that the Eye of Humane Reason cannot look through.

Thirdly, Those Truths that are absolutely necessary to Salvation, are as plainly without either Obscurity or Am∣biguity recorded in the Scripture as if they were (as the Mahumetans think concerning their Alcoran) written with Ink made of Light, there's the necessity of Faith in Jesus Christ, of repentance for dead works, of an holy and mor∣tified Life, so clearly set down, that scarce have there any been found so impudent as to raise Controversies about them, and is it not peevish to quarrel at the word for be∣ing obscure in those things, which if thou hast used thy utmost Diligence to understand, the ignorance of them shall not at all prejudice thy Salvation? Bless God, rather that he hath so clearly revealed the necessary and practical Duties of a Christian Life, that those are not involved in any mystical or obscure Intimations, but thou mayst with∣out doubt or dispute, know what is of absolute necessity to be either believed or practised in order to Salvation. Be assured of this, that what with all thy Labour and Diligence thou canst not understand thou needest not, and what is need∣ful, is plain and obvious, and thou mayest easily understand it.

Fourthly, the Scripture is obscure, but hath not God of∣fered us sufficient helps for the unfolding of it? Have you not the promise of his Spirit to illuminate you? 1 Cor. 2.10. God hath revealed them to us by his Spirit, for the Spi∣rit searcheth all things, yea the deep things of God. Have we not his Minister, whose Office it is to instruct us, and lead us into the inmost Sence of the Scriptures? Nay, have we not the Scripture it self, which is the best inter∣preter of its own meaning; usually if it speak more dark∣ly in one place, it speaks the same truth more clearly in another. Now compare Scripture with Scripture, you will find it holds a Light unto its self. The oftner you read, and the more you ponder on those passages that are abstruse, the more you will find them clear up to your understan∣ding. So that neither is this any reasonable discourgement from studying the Holy Scriptures.

Eighthly, Others may say, they are doubtful, because they see many of those who have been most Conversant in the Scripture, how they have been perverted and carried aside into damnable Errors, and yet still have pleaded Scripture for the defence of them.

I answer, True, the Devil hath in these our days busied himself to bring a reproach upon Scripture, through the whimsies and giddiness of those who have pretended most acquaintance in it. But let not this be any discou∣ragement, for this ariseth not directly from the influence the Scripture hath on them, which is the rule of truth only; but from the pride and self conceit of a few Noti∣onists, who wrest it to their own Perdition. And though they boast much of Scripture to countenance their Opini∣ons; yet Scripture misunderstood and misapplyed is not Scripture. Indeed there is no other way to discern truth from Error, but only by the Scripture rightly understood, and there is no way rightly to understand it, but diligent∣ly to search it.

But to say that therefore we must not read the Scrip∣ture because some wrest it to their own Destruction, is alike reasonable, as to say that therefore we must not Eat nor Drink, because that some eat to Glutony, and others drink to Giddiness and Madness. The Apostle St. Peter tells us, Epist. 1 Chap. 3. v. 16. that in St. Paul's Epistles there were some things hard to be understood, which the unlearned and unstable wrest, as they do also the other Sriptures, to their own destruction. Shall we therefore conclude, that neither his Epistle nor any other of the Scriptures should be read by us; because that in some, in∣stead of Nourishment, they have occasioned onely Wind, Flatulency and ill humours? If this had been his purpose, it had certainly been very easie for him to have said, Be∣cause they are hard to be understood, and many wrest them to their own destruction, therefore beware that you read

them not. But in stead of this, he draws another infe∣rence, verse 17. Ye therefore beloved, beware, least ye also being led away with the Errors of the Wicked fall from your own stedfastness, but grow in grace and in the Knowledge of our Lord Jesus Christ. He saith not, beware that you read them not, but, beware how you read them: This is the true Apostolical Caution, which tends not to drive us from the Scriptures, but to make us more studious and inquisi∣tive in them, least we also be perverted by the cunning craftiness of Men, who lie in wait to deceive. And this the Primitive Parents thought the best and surest means, to preserve their People from Error and Seduction. It were almost endless to recite to you those many passages wherein they do most Pathetically exhort all, of all Ranks and Conditions, of each Sex, of all Ages, to a diligent perusal of the Holy Scriptures. And so far were they from taking it up in a Language unknown to the Vulgar, or debarring the Laity from Reading it, that the Transla∣tions of it into the common Tongue of each Country were Numerous, and their Exhortations scarce more vehe∣ment and earnest in any thing, than that the People would employ their time and thoughts in revolving them. It is therefore a most certain sign, that that Church hath false wares to put off, which is of nothing more careful than to darken the Shop. And assuredly the wresting the Scrip∣tures by some who read them, cannot occasion the Destru∣ction of more, than that damnable Idolatry, and those damnable Heresies have done, which have been brought into, and are generally owned and practised by the Church of Rome, through the not reading of them.

Thus you see (as it was in Josiah's time) how much dust and Rubbish this Book of the Law lies under. I have endeavoured to remove it. And shall now proceed to those Arguments, that may persuade you to a diligent search and perusal of the Scriptures. The Jews indeed

were so exact, or rather Superstitious in this, that he was judged a despiser of those Sacred Oracles, who did not readily know how often every Letter of the Alphabet occurred in them. This preciseness God hath made use of to deliver down his word to us, unvaried and uncor∣rupted. It is not such a scrupulous search of the Scrip∣ture, I now exhort you to: but as God hath left it to us a rich Depositum, a dear pledge of his Love and care, so we should diligently attend to a rational and profitable study of it.

There are but two things in the general that commend any writing to us, either that it discovers knowledge, or directs practice; that it informs the Judgment, or reforms the Life. Both of these are eminently the Characters of this Book of God. And therefore David tells us, Psal. 19.7. The Law of God converts the Soul, and makes wise the simple. It is a light not only to our heads, but it is a Lamp unto our Feet, and a light unto our paths, Psal. 119.105. Let us consider it as to both.

First, In point of knowledge, as it perfects the under∣standing, and so it will appear in sundry particulars how excellent a study it is. For

First, The Scripture discovers unto us the knowledge of those truths that the most improved natural Reason could never sift out; and are intelligible only by Divine Revela∣tion. God hath Composed two Books, by the diligent study of which, we may come to the knowledge of him∣self. The Book of the Creatures, and the Book of the Scrip∣tures. The Book of the Creatures is written in those great Letters of Heaven and Earth, the Air and Sea, and by these we may spell out somewhat of God. He made them for our instruction, as well as our service. There is not a Creature that God hath breathed abroad upon the face of the Earth, but it Reads us Lectures, of his infinite Power and Wisdom. So that it is no absurdity to say that they are

all the Works of his mouth so they are all the works of his Hands. The whole World is a speaking workmanship, Rom. 1.20. The invisible things of God, are clearly seen by the things that are made, even his eternal Power and Godhead. And indeed when we seriously consider how. God hath poised the Earth in the midst of the Air, and the whole World in the midst of a vast and boundless nothing; how he hath hung out those glorious lights of Heaven, the Sun, the Moon, and Stars, and made paths in the Sky for their se∣veral courses, how he hath laid the Sea on heaps, and so girt it in, that it may possibly overlook, but not over∣flow the Land, when we view the Variety, Harmony, and Law of the Creation, our Reason must needs be very short, if we cannot from these collect the infinite Wisdom, Power, and Goodness of the Creator. So much of God as belong to these two great Attributes of Creator and Go∣vernour of the World, the Book of Nature may plainly discover to us. But then there are other more retired, and reserved Notions of God, other truths that nearly concern our selves and our eternal Salvation to know and believe, which nature could never give the least glimpse to discover. What Signature is there stampt upon any of the Creatures of a Trinity in Unity, of the eternal Generation, or tem∣poral Carnation of the Son of God? What Creature could inform us of our first fall, and guilt contracted by it? Where can we find the Copy of the Covenant of Works, or of grace printed upon any of the Creatures? All the great Sages of the World, though they were Nature's Secretaries, and ransack'd its abstrusest mysteries, yet all their Learning and Knowledge, could not discover the Sacred Mystery of a Crucified Saviour. These are truths which Nature is so far from searching out, that it can scarce receive them when revealed. 1. Corinth. 2.14. The natural Man receiveth not the things of the Spirit of

God, neither can he know them, because they are Spiritually discerned. The light that can reveal these, must break immediately from Heaven it self. And so it did upon the Prophets, Evangelists, and Apostles; the Pen-men of the Holy Scriptures.

And if it were their singular Privilege, that the Holy Ghost should descend into their breasts, and so possess them with Divine inspirations, that what they spake, or wrote, became Oracular, how little less is ours; since the Scriptures reveal to us the very same truths which the Spi∣rit revealed to them. God heretofore spake in them, and now he speaks by them unto us. Their Revelations are become ours; the only difference is, that what God taught them by extraordinary inspiration, the very same truths he teacheth us in the Scripture, by the ordinary, illumination of his Spirit. Here, therefore whilest we diligently converse in the Book of God, we enjoy the privilege of Prophets. The same word of God which came unto them, comes also unto us; and that without those severe preparations, and strong agonies, which some∣times they underwent, before God would inspire them with the knowledge of his Heavenly truth. That is the first Motive and Argument.

Secondly, The knowledge which the Scripture teacheth, is for the matter of it the most sublime and losty in the World. All other sciences are but poor and beggarly Ele∣ments, if compared with this. What doth the Naturalist, but only busie himself in digging a little drossie know∣ledge, out of the Entrails of the Earth. The Astronomer, who ascends highest, mounts no higher than the Coelestial Bodies, the Stars and Planets; which are but the out∣works of Heaven. But the Scripture pierceth much far∣ther, and lets us into Heaven it self. There it discovers the Majesty and Glory of God upon his Throne; the Eter∣nal

Son of God sitting at his right hand, making a prevail∣ing and Authoritative intercession for us: The glittering train of Cherubims and Seraphims, an innumerable com∣pany of Angels, and the Spirits of Just Men made perfect. So that indeed when you have this Book laid open before you, you have Heaven it self, and all the in∣conceivable glories of it laid open to your view. What can be more sublime than the nature of God? And yet here we have it so plainly described by all its most glori∣ous Attributes and Perfections, that the Scripture doth but beam forth light to an Eye of Faith, whereby it may be inabled to see him who is invisible. But if we consider those Gospel Mysteries the Scripture relates, the Hypostati∣cal Union of the Divine, and Humane Nature in Christ's incarnation, the Mystical Union of our persons to his, by our believing, that the Son of God should be Substitu∣ted in the stead of guilty Sinners; that he who knew no sin, should be made a Sacrifice for sin, and the Justice of God become reconciled to Man, through the blood of God: these are Mysteries so infinitely profound as are enough to puzzle a whole College of Angels. Now these the Scripture propounds unto us, not only to pose, but to perfect our understanding. For that little knowledge we can attain unto in these things, is far more excellent than the most comprehensive knowledge of all things else in the World. And where our scanty apprehensions fall short of fathoming, these deep mysteries, the Apostle hath taught us to seek it out with an, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom. 11.33. O the depth of the Riches, both of the Knowledge and Wisdom of God! how unreasearchable are his Judgments, and his ways past finding out!

Thirdly, The Scripture is an inexhaustible Fountain of Knowledge, the more you draw from it, the more still springs up. It is a deep Mine, and the farther you search

into it, still the richer you find it. It is tedious to read the works and writings of Men often over, because we are soon at the bottom of what they deliver, and our un∣derstanding hath nothing new to refresh it. But in reading the Scripture it fares with us as it did with those whom Christ miraculously fed, the bread multiplied under their Teeth, and increased in the very chewing of it. So here, while we ruminate and chew on the truths of the Scripture, they multiply and rise up thicker under our medi∣tation. One great cause of the neglect that many are guilty of in reading the Holy Scripture, is a fear that they shall but meet with the same things again, which they have already read and known; and this they account tedious and irksome. Indeed if they read it only Super∣ficially and slightly, it will be so. But those who fix their minds to ponder and meditate upon the word, find new truths arising up to their understanding, which they never before discovered. Look as it is in a Starry night, if you cast your Eyes upon many spaces of the Heavens, at the first glance perhaps you shall discover no Stars there; yet if you continue to look earnestly and fixedly, some will emerge to your view, that were before hid and concealed: So is it with the Holy Scriptures. If we only glance curi∣ously upon them, no wonder we discover no more Stars, no more glorious truths beaming out their light to our Understanding. St. Augustine, found this so experimen∣tally true, that he tells us in his third Epistle, that though he should with better capacity, and greater diligence, study all his Life time, from the beginning of his Childhood to decrepit Age nothing else but the Holy Scriptures; yet they are so compacted, and thick set with truths, that he might daily learn something, which before he knew not. God hath as it were studied to speak compendiously in the Scriptures. What a Miracle of brevity is it, that the

whole Duty of Man, relating both to God and his Neigh∣bour, should be all comprised in ten words? Not a word but were the sence of it drawn out, were enough to fill whole Volumes, and therefore the Psalmist, Psal. 119.96. I have seen an end of all perfection, but thy Commandments are exceed∣ing broad. When we have attained the knowledge of those things that are absolutely necessary to Salvation, there yet remain such depths of Wisdom, both in the manner of Scripture expression, and in the mysteriousness of things exprest, that after our utmost industry, still there will be left new truths to become the discovery of a new search.

Fourthly, The Scripture exhibits to us that knowledge which is necessary to Eternal Salvation. This is Life Eternal to know thee, the only true God and Jesus Christ whom thou hast sent, John 17.3. And this knowledge the Scriptures alone can afford us, John, 5.39. So 2 Tim. 3.15. We need not therefore enquire after blind traditi∣ons, or expect any whimsical Enthusiasms: the written word contains whatsoever is necessary to be known in or∣der to Eternal Salvation, and whosoever is wise above what is written, is wise only in impertinences. Now hath God contracted whatever was necessary for us to know, and summed it up in one Book, and shall not we be diligent and industrious in studying that which doth so necessarily concern us? Other knowledge is only for the adorning and embellishment of Nature; this is for the ne∣cessity of Life, of Life Eternal. I have before spoken e∣nough concerning the necessity of knowledge unto Salvati∣on, and therefore shall not farther inlarge. Therefore as St. Peter said to Christ, Lord whither shall we go, thou hast the words of Eternal Life: So let us Answer whatsoever may seem to call us off from the diligent study of the Scriptures, Whither shall we go, to this we must cleave, with this we

will converse, for here alone are the words of Eternal Life.

Fifthly, The Knowledge that the Scripture discloseth is of undoubted Certainty, and perpetual Truth; it depends not upon Probabilities or Conjectures, but the infallible Au∣thority of Christ himself; he hath dictated it, for whom it is impossible to lye. The rule of our Veracity or Truth, is the conformity of our Speech to the existency of Things; but divine Truth and Veracity hath no other Rule besides the Will of him that speaks it. He must needs speak infallible Truth, who speaks things into their beings, such is the omni∣potent Speech of God. Whatsoever he declares, is therefore true, because he declares it. Never matter how strange and impossible Scripture-Mysteries may seem to Flesh and Blood, to the corrupt and captious understandings of natu∣ral Men; when the word of God hath undertaken for the Truth, it is as much impiety to doubt of them, as it is Folly to question the reality of what we see with our ve∣ry Eyes. Nay the information of our Senses, what we see, what we hear, what we feel, is not so certain, as the truth of those things which God reveals and testifies in the Scriptures. And therefore the Apostle 2 Pet. 1.18, 19. Speaking of that Miraculous Voice that sounded from Heaven. Matth. 17.5. This is my beloved Son in whom I am well Pleased. We, saith the Apostle, heard this Voice when we were with him in the Holy Mount, but we have also a more sure word of Prophecy; or as the Greek may well be rendred, We account more sure the word of Pro∣phecy, unto which ye do well, that ye take heed. What a more sure word than a Voice from Heaven? When God himself shall vocally bear witness to the Truth? Yes, we have a more sure Word, and that's the Word of Prophesie, recorded in the Old Testament. And hence it will follow, that because the Prophecies concerning Christ, may seem somewhat obscure in Comparison with this audible Voice

from Heaven; therefore the testimony of obscure Scrip∣ture, is to be preferred before the testimony of clear Sence. Now therefore if you would know things beyond all danger, either of Falshood or Hesitation, be Conversant in the Scrip∣ture, where we may take all for certain upon the Word and Authority of that God, who neither can deceive, nor be deceived.

Sixthly, The Scripture alone gives us the true and un∣erring Knowledge of our Selves. Man that busies him∣self in knowing all things else, is of nothing more ignorant than of himself, the Eye that beholds other things, can∣not see its own shape; and so the Soul of Man, whereby he understands other objects, is usually ignorant of its own Concernments. Now as the Eye that cannot see it self directly, may see it self reflexively in a Glass; so God hath given us his Scripture, which St. James compares to a Glass, James 1.23. and holds this before the Soul, where∣in is represented our true State and Idea.

There is a four-fold state of Man, that we could never have attained to know, but by the Scriptures.

• His state of Integrity.
• His state of Apostacy.
• His state of Restitution.
• His state of Glory.

The Scripture alone can reveal to us, what we were in our Primitive Constitution. Naturally, Holy bearing the Image and Similitude of God, and enjoying his Love, free from all inward perturbations or outward Miseries; having all the Creatures subject to us, and what is much more, our selves.

What we were in our state of Apostacy or Destitution, de∣spoiled of all our Primitive Excellencies, dispossess'd of all the

Happiness we enjoy'd, and of all hopes of any for the fu∣ture; lyable every Moment to the revenge of Justice, and certain once to feel it.

What we are in our state of Restitution, through Grace, begotten again to a lively hope, Adopted into the Family of Heaven, Redeem'd by the Blood of Christ, San∣ctified and Sealed by the Holy Spirit, restored to the Fa∣vour and Friendship of God, recovering the initials of his Image upon our Souls here on Earth, and expecting the perfection of it in Heaven.

What we shall be in our final State of Glory, cloathed with Light, Crowned with Stars, inebriated with pure spiritual Joys. We shall see God as he is, know him as we are known by him, love him ardently, converse with him eternally, yea a state, it will be so infinitely happy, that 'twill leave us nothing to hope for.

This Four-fold state of Man the Scripture doth evident∣ly express. Now these are such things as could never have entred into our Hearts to have imagined, had not the word of God described them to us, and thereby instructed us in the knowledge of our selves, as well as of God and Christ.

Now let us put these six particulars together. The Scripture instructs us in the knowledge of such things as are intelligible only by divine Revelation, it teacheth us the most sublime and lofty Truths, 'tis a most inexhausti∣ble Fountain of Knowledge, the more we draw, the more still springs up; it teaches that Knowledge that is necessa∣ry to Salvation. It is of undoubted certainty, and perpe∣tual Truth. And Lastly, it informs us in the knowledge of our Selves; and certainly, if there be any thirst in you after Knowledge, there needs no more be spoken to perswade you to the diligent study of the Scripture, which is a rich Store and Treasury of all Wisdom and Know∣ledge.

Thus we have seen how the Scriptures inform the Judg∣ment. Let us now briefly see how they reform the Life, and what practical influence they have upon the Souls of Men. Now here the word of God hath a mighty Opera∣tion, and that in sundry particulars.

First, This is that word that convinceth and humbles the stoutest and proudest Sinners. There are two sorts of secure Sinners. Those who vaunt it in the Confidence of their own Righteousness; and those who are secure through an insensibility of their own Wickedness. Both these the word when it is set home with Power, convin∣ceth, humbles, and brings to the Dust. It despoils the Self-Justitiary of all that false Righteousness he once boasted of and trusted to. I was alive once without the Law (saith St. Paul) but when the Commandment came, sin revived and I dyed, Rom. 7.9. It awakens and alarms the senseless, seared Sinner. How many have there been, that have scorned God, and despised Religion, whom yet one curse or threat of this word hath made to tremble and fall down before the convincing Majesty and Authority of it?

Secondly, This is that word that sweetly comforts and raiseth them after their Dejections; All other Applications to a wounded Spirit are improper and impertinent. 'Tis only Scripture Consolation that can ease it. The leaves of this Book are like the leaves of that Tree, Rev. 22. which were for the healing of the Nations. The same Weapon that wounds must here work the cure.

Thirdly, This is that word that works the mighty change upon the heart in Renovation. Take a Man that runs on in vile and desperate Courses, that sells himself to do Iniquity, and commits all manner of Wickedness with Greediness, and makes use of all the Arguments that reason can suggest; these seldom reclaim any from their Debau∣cheries. Or if in some few they do reform the Life, yet

they can never change the heart. But now that which no other means can effect, the Word of God can, Psal. 19.7, The Law of God is perfect converting the Soul.

Fourthly, This is that word that strengthens and arms the People of God to endure the greatest temporal Evils, only in hope of that future reward which it punisheth.

Fifthly, This is that word that contains in it such a Collection of Rules and Duties, that whosoever observes and obeys, shall in the end infallibly obtain everlasting life. Though I can but just mention these Heads unto you, yet there is enough in them to perswade you to be diligent in the Scriptures. In them (saith our Saviour) ye think to have Eternal Life.

We are all of us guilty Malefactors; but God hath been pleased to afford us the Mercy of the Book: And what, shall we not so much as read for our Lives?

This is that Book according to which we must either stand or fall, be acquitted or condemned Eternally. The unalterable Sentence of the last day will pass upon us, as it is here recorded in this Scripture. Here we may before-hand know our Doom, and what will become of us to all Eternity. He that believeth shall be saved, but he that be∣lieveth not shall be damned. 'Tis said, Rev. 20.12. That when the dead stood before God to be Judged, the Books were opened: That is, the Book of Conscience, and the Book of the Scripture. Be perswaded to open this Book, and to judge your selves out of it before the last day: 'Tis not a sealed Book to you, you may there read what your pre∣sent State is, and foretell what your future will be. If it be a State of Sin and Wrath, search farther; there are Di∣rections how you may change this wretched State for a better. If it be a State of Grace and Favour, there are Rules how to preserve you in it. 'Tis a word suited to all Persons, all Occasions, all Exigencies. It informs the

Ignorant, strengthens the Weak, comforts the Disconso∣late, supports the Afflicted, relieves the Tempted, resolves the Doubtful, directs all to those ways which lead to end∣less Happiness; where, as the Word of God hath dwelt richly in us, so we shall dwell for ever gloriously with God.

FINIS.