The Mystery and Marrow of the Bible

unto them frequently, Magnifie the Treasures of it highly, Display the glory and fullness of this chief Promise pathetically, Urge them to press after an inward New Covenant Condition sincerely, &c. That the Lord may be their God, and they his people eternally.

Thirdly and lastly; Here's a word of Quickening to the Faithful Ministers of the New Testament. Your office is To be Ministers of the New Covenant, or New Testament: O strive to be Ministers of the Spirit, not of the Letter. Its your singular Honor and Privilege to be preachers of God's New Covenant, which excels all former Covenants: Oh lay out your chief skill, strength and diligence, In disclosing the Glory and perfections of this New Covenant, and especially of this Paramount Promise of the New Covenant to all the flock; In Perswading them to embrace unfeignedly the inward Spirit of this Covenant. Then they know indeed, when they understand the New Covenant solidly: Then they believe indeed, when they embrace the New Covenant unfeignedly: Then they live indeed, when they live upon, and live up unto the New Covenant experimentally: Then they are Christians indeed, and Happy indeed, when the Lord is their Covenant-God, and they his Covenant-people reciprocally and effectually.

But hitherto of Exhortation.

IV. Lastly, Here's wonderful Matter for Consolation. Here's Manna from Heaven Here's Honey indeed out of the Bowels of the Lyon. Here's a golden Mine, a living Spring, a spacious Sea of Consolation, to all God's true Covenant-people, That the LORD is their God, and they his People, according to this New Covenant in Jesus Christ! And this against all the grounds of Discomfort which principally are wont to afflict and sadden their hearts, viz. 1. Relics of inherent Corruption▪ 2. Fears and dangers of Apostasy. 3. Outward or Inward wants. 4. Strong and violent Temptations. 5. Sad and dismaying Desertions. 6. Sharp Afflictions and Persecutions. 7. And the very terrors and pangs of death itself! The Comfort of this Grand Promise against all these seven Disconsolations comes now to be enlarged, as formerly I promised.

1. What an impregnable Comfort may this be to every of God's true Covenant-people, Against all Relics of inherent Sin and Corruption remaining in them: That the Lord is their Covenant-God.

Though they are sanctified throughout in Soul, Spirit and Body; in all the faculties and affections of the Soul, and in all the senses and members of the body: yet in all these they are but sanctified in part. As in every of them there is some spirit: so there remains some flesh, Gal. 5. 17. As there is a Spiritual Law in their mind, so there is a Carnal Law in their members: & this ofttimes Captivates them to the Law of sin. So that, the good they would do, that they do not: and the evil they would not, that they do. Yet not they, as sanctified: but sin that dwelleth in them, so far as unsanctified. Hence, How often do they suspect their spiritual Condition, that all's unsound, all's Hypocrise, their Condition worse then the Condition of any; None of God's people so hard-hearted, unbelieving, impenitent, hypocritical, and every way so wretched▪ as themselves. Hereupon, How do they break their hearts with sighs and groans! How do their eyes pour out tears to God! How do they cry out and lament, oh when shall all these cursed Canaanites be cast out and subdued; when shall all these iniquities be cast into the bottom of the sea; when shall this old leaven be purged out; when shall this body of sin and Death, and this old man be destroyed; when shall neither spot nor wrinkle, nor any such thing remain in us; when shall we sin no more; O wretches that we are, who shall deliver us from the Body of this death: Oh! when shall we be secured of a good spiritual estate!

Yet against all these Remains of Sin and Corruption, every true Believer may comfort himself by this New Covenant, Assuring him in Christ's blood that the Lord is his Covenant-God forever. And this principally three ways. 1. The Lord is their New Covenant-God, and they his people: therefore in Christ he hath blotted out all their iniquities, and will remember them no more. He will not upbraid them with them▪ nor impute them to them: because he is their God in Covenant. This is clear by the tenor of the New Covenant. Satan, wicked men, and their own mis-deeming hearts may impute them to them, and cast them in their face: but God himself will not impute them to them, nor remember them anymore. Christ saith, Thou art all fair, my love, there is no spot in thee. How sweet is their comfort! Who shall lay anything to the charge of God's elect? It is God that justifieth, who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. 2. The Lord is their Covenant God, and they his people: therefore in Christ, by his Spirit, he is daily writing his Laws in their Minds and Hearts; daily Sanctifying and cleansing them,—that he may present them to himself glorious at last, not having spot or wrinkle, or any such thing, but that they should be holy and without blemish. So that though many relics of sin remain in them, yet they are daily wasting, weakening, consuming, decaying, dying: like the House of Saul, which waxed weaker and weaker, till it was totally abolished. At death, all the inherent and actual sins of the righteous totally cease: their Spirits being then made perfect, and eternally freed from all corruptions and imperfections. Pharaoh and his host were strong and terrible, to fright and trouble Israel; but Israel's God was stronger to drown them all in the bottom of the Red Sea: The Remains of sin are strong and dismaying to perplex and grieve the Saints, but their Covenant-God is stronger, to subdue their iniquities, and thou wilt cast all their sins into the depths of the Sea. Thou wilt perform the Truth to Jacob, and the Mercy to Abraham, which thou hast sworn unto our fathers from the days of old. What a Comfort is this that our God will utterly extirpate every sin, and completely obliterate every spot, wrinkle and shadow of corruption? 3. The Lord is their Covenant-God, and they his People notwithstanding all the remains of Corruption. Relics of sin cannot destroy or disturb their Covenant-Relation to God, nor their Covenant▪ Communion with God. What sweet fellowship had Noah, Abraham, Isaac, Jacob, Moses, David, &c. with God in Covenant, notwithstanding all their inherent sins and infirmities? Their sins shall not separate them from their Covenant-God: their Covenant-God will separate them from all their sins.

2. What a Comfort is this to all Abraham's true Seed Against all fears or dangers of Apostasy!

Their Graces infused are but weak, Their corruptions remaining are strong, Their temptations fierce and violent, Their Difficalties which they wrestle withal in the way to Heaven are not a few, The gate to life is exceeding strait, many miss it, few enter: Hereupon they are apt to faint and be discouraged; They shall not holdout, they shall fall away, they shall not persevere faithful to the death.

But oh thou of little Faith, and much Fear, Art thou in Covenant with God, and dost thou question thy Perseverance? consider well, 1. The Lord is thy Covenant-God, and thou art one of his true Covenant-people. Did the Lord ever cast off, or suffer to fall away any one of his true Covenant-people? and will he now begin with thee? with him is no variableness nor shadow of turning. His gifts of effectual calling are without repentance. He may suffer thee to fall, to fall frequently, to fall foully, to fall from some sense of Comfort, from some degrees of Grace, for thy further Caution, Confirmation and Spiritual advantage, but totally and finally, he will never suffer thee to fall away or perish, because he is thy God in Covenant. For then his Covenant should fail for evermore. 2. The Lord's New Covenant is a Covenant of his own Establishment in Christ's blood: And what God hath established in Christ's blood, who or what shall overthrow? 3. God's New Covenant is an Everlasting Covenant. And an Everlasting Covenant hath no End: From an Everlasting Covenant there can be no Apostasy or total backsliding. 4. The Lord God in his New Covenant with his people undertakes for both parties; and their reciprocal constancy in Covenant one to another: as once he did for his Captives. And I will make an Everlasting Covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me. So in this New Covenant God saith, I will be to them a God, and they shall be to me a people. He undertakes for himself, and for us. In other Covenants and contracts the several parties undertake only for themselves severally: In the Marriage Covenant the husband undertakes not both for himself and his wife, nor the wife for herself and her husband; but the husband undertakes only for himself, and the wife only for herself, to be constantly faithful. But God in his New Covenant with his people is pleased to be an extraordinary undertaker altogether. He undertakes for both sides, both for himself and for his people: for himself, that he will be theirs; for his people, that they shall be his. So that the faithful God himself, who cannot possibly lie; the all-powerful God, who is fully able to perform what he promiseth: he hath engaged himself strongly for his people's Constancy and Perseverance towards him, so that in this regard there is no place left for utter Apostasy, no possibility of total and final falling away from him and his Grace, because he is their Covenant-God.

3. What a Comfort is this to all Abraham's true Seed Against all Outward or Inward wants: and Consequently against all discontents and perplexities thence arising! Is the Lord become thy God by this everlasting New Covenant?

How may this comfort and quiet thy Spirit against all Outward wants? wantest thou food, or raiment; credit, or wealth; strength, or health; wantest thou Liberty, Lands, Livings, House, Harbor, Friends, Kindred, Children, or any other near and dear Relations? yea perhaps thou wantest these things, while thine enemies, while the wicked of the world flow and overflow with them. Yet thou hast an enjoyment beyond all these wants: The Lord is thy God by an Everlasting New Covenant. Therefore look not down so much at thy wants: as look up to thy Enjoyment, to thy God, and Comfort thyself. For, 1. Thy God is thine All. The Lord being thy God in Covenant, is instead of all supplies unto thee. Thine Health, in Sickness: Thy Strength, in Weakness: Thine Ease, in Pain and Torments: Thine Honor, in Dishonor: Thy Glory, in Reproaches: Thy Wealth, in Poverty: Thy Friend, in Friendlesness: Thine Habitation, in Harbourlesness: Thine Enlargement, in Bondage: Thy Cordial and Strength of Heart, when Heart and Strength faileth: yea thy very Life, in the valley of the shadow of Death. Solomon saith; A Feast is made for laughter, and wine maketh glad the life: but money answereth all things. Feasts and wine, meat and drink, though in the number of externals most necessary, yet have but a peculiar and limited usefulness: But Money, being an Instrument and Mean of Commerce, that hath a general use, and answereth to all things. Money feeds, clothes, heals, honors, befriends, sets at liberty, procures all necessary Moveables, purchaseth Houses, Lands, Manours, maketh war, and maketh peace, &c. But God's Covenant-people may much more fully, say, Their God answers all things. Money answers all things, but respectively, restrictively, finitely and with many limitations: but their God answers all things absolutely, unlimitedly, infinitely without all exception. 2. Thy God is much more to thee, then the All that thou wantest. Why then shouldst thou repine or murmur at thy wants? When Hannah was greatly distressed through her barrenness and want of children, Elkanah her husband thus comforted her; Hannah, why weepest thou? and why eatest thou not? and why is thine heart grieved? Am not I better to thee then ten sons? How much more may every true New Covenant Federate comfort himself against all his wants, saying; O my soul, why art thou cast down? why art thou so disquiet within me? why do I weep, and grieve, and take on for want of these externals? Is not the Lord, my God? And is not my God more to me then ten Elkanah's, then ten thousand earthly enjoyments? What Augustine said of Job, may be said of every true believer that hath the Lord for his God, against all his wants and losses. A Righteous man shipwracked, escapes Rich and Naked. Holy Job was full of these riches. Nothing remained in his house, all those things perished at one blow by which he was thought to be rich a little before: suddenly he sits down a beggar upon the dunghill, abounding with worms from head to feet. What more miserable then this misery? what more happy then his inward happiness? He had lost all those things which God had given him: but he had him, who gave all things, God himself.

Consider well, O Christian; Hadst thou all those earthly treasures, which thou wantest, or which this whole world can afford: yet thy God in Covenant is infinitely more to thee then them all. For, ( ¹ ) Thy God is more desirable, amiable and delightful to thee then them all. He is the supreme Good: The only essential and primitive good. These things are scarce drops and shadows of his goodness; infinitely inferior to him. He therefore is infinitely desirable before them. ( ² ) Thy God is more influential and comfortable to thee, then they all. All the influence, comfort and benefit that these things afford thee, it is merely from God and his blessing. Without him, It is not in Food to nourish, in Physic to heal, in Clothes to warm, in Beds to refresh, in Houses and Gardens to delight, in Friends to comfort, in Strongholds or Armies to defend, &c. and with him anything shall serve turn. Gideon and Israel shall be defended against the Midianites with lamps and earthen pitchers; Daniel and his Companions shall be best-liking with coarsest pulse: The blind man shall recover sight by clay and spittle put upon his eyes, &c. ( ³ ) Thy God is more satisfying and contenting to thee then they all. They all have a vanity and an emptiness in them, and cannot fill thee; they have a disproportion to thy soul, and cannot satisfy thee. Thou mayest have much of them; but never enough, though thou hadst them all. But thy God is all-sufficient. He can fill all thy desires to the full, and make them overflow. Having him, thou shalt have enough▪ yea thou hast all. ( ⁴ ) Thy God is more constant and continuing to thee then they all. They vanish and crumble away, and then all thy small comforts and contentments in them vanish also. But thy God continues to thee for Ever; and therefore he is the most constant and lasting consolation. 3. Thy God can and will, so far as is good for thee, supply all thy wants, in the fittest season: because he is thy God. He can do all things. He is able to do for us exceeding abundantly above all that we can ask or think. And he hath promised, That, They that fear the Lord shall not want any good thing. — The LORD will give grace and glory: and no good thing will he withhold from them that walk uprightly. Why then shouldst thou be troubled at thy wants? say with David; The LORD is my shepherd, I shall not want: yea say rather, The Lord is my Covenant-God, I shall not want. He can, and will give thee every good thing. He hath given himself to thee: how shall he then deny thee anything? If thou wantest anything, either it is because he sees it not good for thee, or because it is not yet good for thee. God's time is the best time for receiving of mercies. 4. Thy God can so sanctify and bless thy want of outward blessings, that thy want of them shall be a far greater advantage to thee, then thy enjoyment of them. Outward wants; ( ¹ ) Sometimes become occasions of inward wealth. Hearken my beloved brethren, hath not God chosen the poor of this world rich in faith, and heirs of the Kingdom, which he hath promised to them that love him? ( ² ) Sometimes they draw forth the Faith and Graces of the Saints to more lively exercise and activity. Abraham's long want of a son by Sarah, greatly improved his faith and expectation on God: So that his Faith thereupon became so famous throughout the world, that he is counted the Father of the Faithful. Had not Abraham being exercised so long with the want of a Son, his Faith in God's promise had never been so renowned. ( ³ ) Sometimes they Minister occasion to God's extraordinary provisions and providence for his people. When Israel was in many wants in the wilderness, then was God's time to furnish them extraordinarily. The Heavens rained them bread; The Rock of flint ran water for them; Their Garments waxed not old; Their feet did not swell for forty years together. When Elijah in the famine wanted ordinary food, God appointed the very Ravens to seed him with bread and flesh morning and evening. ( ⁴ ) Sometimes Outward wants are God's opportunites of drawing nearer to his people by secret supports, sensible comforts, sweet refreshments, and reviving experiences of his peculiar presence, assistance & light of his countenance. Hence H. Bradford wanting his liberty, and being in prison, said; God doth thus punish me, nay rather in punishing blesseth me. And indeed I thank him more of this prison, then of any Parlour, yea then of any pleasure that ever I had: for in it I find God, my most sweet good God always. Thus, if the Lord be thy God in Covenant, this may be thine universal comfort against all outward wants.

How Comfortable may this be also against all thine Inward wants? As Israel of old in the wilderness, so the Israel of God in the wilderness of this world are in an imperfect, unsettled and wanting state. Nor have they only Outward, but also Inward wants, to exercise and afflict them. They want degrees of Graces, Assurance and Evidence of their good Spiritual State; The light of God's Countenance; Peace of Conscience; Comforts of the Holy Ghost; Strength in the Inward man against Corruptions and Temptations, and for all Spiritual undertakings, &c. And because of these defects they are ofttimes much discouraged, and drive on very heavily towards Heaven. Now if the Lord be thy God in Covenant, this may abundantly comfort thee against all these inward wants. For, 1. Thy Covenant-God is fully able to supply all these thine inward wants. He is the God of all Grace: and can bestow all Grace for kind and degree upon thee. He that gave such Faith to Abraham, such Meekness to Moses, such Patience to Job▪ such Zeal and uprightness to David, such Wisdom to Daniel, such Love to John▪ such courage and Self-Denial to Paul, &c. is fully able to do as much for thee. He gives his own Spirit to us, that we might know the things which are freely given to us of God. Even his Spirit of Adoption, which witnesseth with our spirits that we are the children of God; which Sealeth us, and is the Earnest of our inheritance. He is the God of peace, whose peace passeth all understanding, whereby he can keep our hearts in the knowledge and love of God. And if he give peace, who can give trouble? He is the God of all Consolation: and can give more comforts, then we can have discomforts. He can fill with joy and peace in believing. Yea he can send the Comforter himself into our hearts to abide with us forever. Finally, He by his divine power can give us all things pertaining to life and godliness; can grant us according to the riches of his glory to be strengthened with might by his Spirit in the inward man; and can bless us with all Spiritual blessings in heavenly things in Christ. He is God: therefore he can easily do all these things, and so suply all our wants. 2. Thy Covenant-God will daily supply these wants, and at last set thee in a state of perfection above them all. For, (1) He hath in this life prepared such spiritual supplies and blessings for them that love him, as are utterly beyond all carnal men's capacity of apprehension. (2) He hath promised to give Grace and Glory, and to withhold no good thing from them that walk uprightly. And in the tenor of his Covenant hath Promised Explicitely to furnish his Covenant-people with Knowledge, Repentance, Renovation, The fear of the Lord, The Spirit of the Lord, Perseverance, &c. Implicitely to furnish them with all things that pertain to Godliness, in that he promiseth to be their God. (3) He hath ordained and given Apostles, Prophets, Evangelists, Pastors and Teachers for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. (4) He hath built us upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner stone: In whom all the building fitly framed together, groweth unto an holy Temple in the Lord. And though now we do but know in part, &c. yet when that which is perfect is come, that which is in part shall be done away. Then all imperfection shall be swallowed up of perfection. Theres a four-fold Perfection wherewith God furnisheth all his Covenant people, viz. ^1. A Perfection of integrity and uprightness instilled into them, when he first takes them into Covenant with himself. This some call A Perfection of parts: All the other Perfections of degrees. ^2. A Pefection of Comparative growth; according to which one believer is counted comparatively Perfect in respect of another of less growth in Grace. Let us therefore, as many as be perfect, be thus minded. 3. A Perfection of incomplete vision and fruition; when the Souls of believers loosed from their bodies, are conveyed instantly into Heaven, and there being perfected in Grace, do see and enjoy God immediately face to face: but incompletely, inasmuch as not the body but only the Soul, doth thus See and enjoy God. But ye are come,—To God the judge of all, and the Spirits of just men made perfect. ^4. A perfection of complete vision and fruition; when believers, not only in Soul, but also in body reunited, Shall See and enjoy God as he is, fully, immediately and eternally. Our God is carrying us on daily from perfection to perfection, from the very lowest to the highest degree of these Perfections: and consequently he is daily supplying all our wants more and more, till in the supreme Perfection every want vanish and be done away.

4. What a Comfort is this Against all strong and violent Temptations of the Flesh, the World, or the Devil!

With Temptations of these three grand spiritual enemies none are more evidently exercised then God's own Covenant-people. For, 1. Carnal men are under their full dominion, like prisoners in dungeons and irons, the Gaoler is sure of them, troubles not himself much about them: therefore they are seldom buffeted by their Temptations. But believers are brought out of prison, rescued from the power of Sin, Satan, &c. therefore Satan raises all his force and fury of Temptations upon them to re-enslave them: as the Gaoler raises all the Country with Hue and Cry after prisoners escaped when they have broke prison. 2. Carnal men need not many Temptations to carry them down the stream: Their whole nature is only prone to evil, and therefore is carried away with every bare suggestion, with every slight proffer of a temptation. They are like tinder; they catch fire at every spark of Temptation. Yea they ofttimes tempt Satan, to tempt them. But God's people having Sanctification as well as corruption, Grace as well as sin: they resist and repel temptations, and often get the victory. Hereupon Satan, &c. re-assaults them more fiercely, with all his malice, stratagems and violence. 3. God's people are not only the most eminent of all people, but the greatest enemies to Satan, &c. If these Cedars and Oaks fall, many lesser shrubs will be brought down with them: and Satan's kindgom more advanced by foiling one of these, then 100. others. Therefore above all Satan desires to have them, to sift them as wheat. Them he will buffet: On them he runs like a Roaring Lyon with open mouth to devour them. Against them he useth all his Depths, all his Devices: He deals with them, sometimes as an Angel of Light, sometimes as a black Devil indeed; but always as an Old Serpent the Devil and Satan. Hereupon what fears, straits, tears, prayers, plunges and discomforts are God's dear people put upon? yea sometimes they are hereby so buffeted, weather-beaten, tossed and tired: that they begin to despond and faint, and are even weary of their lives.

But against all possible Temptations no people in the world have greater ground of encouragement and comfort then God's people. And what greater comfort against Temptations then this, That the Lord is their Covenant-God? For, 1. Their God is stronger then all their Tempters or Temptations. Our best friend, is above our worst foe. Our Covenant-God is with us; the flesh, world and Satan are against us: there are more with us, then against us: ye are of God, little children, & have overcome them: because greater is he that is in you, then he that is in the world. And saith Christ in reference to his sheep, My father that gave me them, is greater then all: and no man is able to pluck them out of my Fathers hand. 2. Their God is wiser then all their Tempters. Satan is an old crafty Serpent, an old deceiver: hath his depths and devices, &c. but the Lord is God only wise; unsearchable in counsel; his understanding is infinite. He hath caught Satan in his own craftiness, both in his tempting of the first, and last Adam. And the Lord knoweth how to deliver the godly out of temptations. He hath depths, beyond Satan's depths: and devices, beyond Satan's devices. He hath more wisdom to bring us out of Temptation, then Satan hath subtlety to bring us into temptation. 3. Their God is more tender over his people, then the Devil is cruel against them. The Devil is cruel against them to the uttermost of his ability, Your adversary the Devil, as a roaring Lyon walketh about, seeking whom he may devour. — Woe to the inhabitants of the earth, and of the Sea: for the Devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. Yet as the Devil himself, so all his cruelty, is finite and limited. But God's tenderness over his people is infinite and boundless. No father can be so tender over his children; no mother so tender over her sucking babe; no man so tender over the apple of his eye: as God is over his peculiar people. How sweet this comfort! Their God loves them, more then their enemy the Devil can hate them. They may triumph in his Divine Compassion, over all Diabolical cruelty. 4. No temptation can befall God's people, but by the wise permission of their God. Satan cannot▪ tempt them but as their God permits. God is faithful, who will not suffer you to be tempted above that ye are able. Temptations then befall God's children, not when and as their Tempters please, but when and as their God permits. 5. Their God limits both Tempters and Temptations. The Devil himself, the grand Tempter, is in God's chain: and cannot go one link beyond his leave. He could not touch Job's goods, or children, or his body, but only according to God's permission and limitation. Yea he was not able to touch the herd of Swine, till Christ gave leave. That passage is very observable▪ Behold the Devil shall cast some of you into prison, that ye may be tried, and ye shall have tribulation ten days, &c. Here are four limitations upon the Devils temptations by persecuting the Church. The Persons, Their Punishment, The event of it, The Duration of it are all limited and confined. The persons tempted; some of you: not all. The Punishment inflicted; they shall cast you into prison: not into merciless waters, not into de vouring flames, not into the grave, not into Hell. The event of it; that ye may be tried: not that ye may be ruined and destroyed. The time of duration; for ten days; not for twenty days, not during their pleasure, not for your whole lives, not forever. All's under restraint. He that bounds the unruly waves of the Sea, saying, Thus far shall ye go, and no further. He bounds the more unruly rage of Satan, that he cannot pass, or tempt beyond his bounds. 6. Their God will not permit them to be tempted above their ability. He knows their strength to the uttermost, and he is so faithful, he will not suffer them to be tempted above what they are able; but will with the temptation also make a way to escape, that ye may be able to bear it. The Apostle chiefly here intends temptations by afflictions and sufferings. Against these he comforts them from the faithfulness of their God three ways, viz. ( ¹ ) In that he will not permit them to be tempted above their ability. That is, he will so allay, qualify and moderate the temptation, that it shall not be above their ability which they have from God. Otherwise God's people are sometimes pressed out of measure, above strength: As Paul in Asia, above his own mere human strength. ( ² ) In that he will with the temptation, make away to escape; if that be best. As he made way for David often to escape from Saul: for Peter out of prison, to escape Herod, &c. ( ³ ) In that they shall be able to bear the temptation, if they escape not. He let Peter escape out of prison, but not James: yet he enabled James to bear it. This is very comfortable against all Temptations of the world or Satan: Our God is so faithful, that he will either decrease and bring down the Temptation to our strength, or deliver from it, or increase and bring up our strength proportionably to the temptation. 7. Their God furnisheth them with complete armor against all temptations: that they may be able to withstand in the evil day, and having done all to stand. This is called, The Panoply, or the whole-Armor of God. The Apostle excellently describes it. He makes every Saint, a Soldier: and arms him spiritually from top to toe, but appoints no Armor for the back, because there should be no turning the back, no running away in time of Temptations from Satan. 8. The Grace of their God is sufficient for them against all their Temptations. He that was caught up into the third heavens, which is Paradise, had afterwards a thorn in the flesh, the Messenger of Satan buffeting him. For this he prayed thrice that it might depart from him: The Lord would not remove the Temptation, but encourageth the tempted, with this; My grace is sufficient for thee. Satan desired to have the Apostles, that he might sift them as wheat: and Christ foreknowing that Peter would be peculiarly endangered by that sifting, did especially pray for him that his faith might not fail. And his faith did not totally and finally fail, though he foully fell: for he speedily repented, and his dis-located faith was •… et in joint again. 9. Their God shall give them complete victory over Satan and his temptations. Christ hath conquered him in his own person, as our head: Is daily conquering him by his Graces in his members; And will at last day both for himself and his members completely tread him underfoot. The God of peace shall bruise Satan under your feet shortly. Saith Jerome; Swiftly. Some say shortly, that is, Opportunely, seasonably, when he is in the height of his temptations and insolency against them. Some refer this to the day of judgment, which hasteneth apace, and will come shortly, when Satan shall be utterly crushed under our feet for evermore, and shall never be able to tempt or trouble us anymore. 10. Finally, Their God turns their Temptations to great advantage. He that brought light out of darkness at first, is wont to extract medecines out of these poisons, and good to his people out of these evils of Satan's temptations. For, ( ¹ ) Hereby they are made conform to Jesus Christ their Head. He was forty days together most subtly and dangerously tempted of the Devil. Yea, he was in all points tempted like as we are, yet without sin. ( ² ) Hereby they are frequently necessitated to improve the Compleat Armor of God: especially the shield of Faith, and sword of the Spirit. This Spiritual warfare, keeps their heavenly armor from rusting: and experimentally evidences it to be armor of proof. (3) Hereby they are singularly experienced and instructed in this Spiritual warfare. Exercise makes them expert soldiers of Jesus Christ. So that their hands are taught to war, and their fingers to fight, against all the enemies of their salvation. (4.) Hereby they are forced to fly to God by prayer: And obtain at least this sweet Answer, as a Return of Prayer particularly: My Grace is sufficient for thee. (5) Hereby they are driven to cling closer to Jesus Christ, that they be not overthrown. The more the tops of well-rooted trees are Shaken with the winds: the more deeply their roots are fixed in the Earth. When the wind blows hardest, the traveler girds his cloak to him the closest. When Temptations are most violent & impetuous: we cling fastest to Christ lest we fall, and Christ clasps us fastest because we shall not fall. ( ⁶ ) Hereby Christ gives them frequent occasions of triumphant victories. No conflict; no Conquest. No Temptation: No triumph. Christ himself in his own person was pleased to be tempted, that thereby he might take occasion to triumph over the Tempter. And he sometimes leads us into Temptation, that we may conquer by his conquests, and triumph by his triumphs, over temptation. (7) Finally, Hereby they are taught to compassionate and succor others in Temptations, themselves having had a feeling of temptations. Passion breeds Compassion. Yea and if God's people sometimes be foiled by temptations, yet hereby they are provoked to more watchfulness for future, in regard of themselves; and are enabled to more helpfulness towards others. As Christ said to Peter; when thou art converted strengthen thy brethren. And as David promised after his recovery; — Then shall I teach transgressors thy ways, and sinners shall be converted to thee. Of Patients, they become Physicians. And by having their own bones out of joint, they become skillful bone-setters unto others.

5. What a Comfort is this Against deep and dismaying Desertions, wherewith the Lord sometimes exerciseth his own people! Here Consider briefly, 1. The Nature of these Desertions. 2. The Comfort which Goas people may have against Desertions, from this, That the Lord is their God by his Everlasting New Covenant.

(1) The Nature and mystery of Divine Desertions, (to omit all other sorts of Desertions▪ ) seems in General to Consist in God's Forsaking, or with-drawing from his Creature, viz. Not in God's withdrawing his Essence from his Creature, which is Immense, Infinite and Omnipresent, and cannot be excluded from any Creature: But in God's with-holding or with-drawing in some sort his Spirit, Grace, Favor, Comforts, Assistance, &c. from his Creature. According to this later sense, God's Desertions or Forsakings of his Creatures are either, ^1. Absolute, or ^2. Limited. That, as of a Supreme Lord and righteous judge; This, as of a Faithful and loving Father. I. God's Absolute Desertion extends itself to all the vessels of wrath, whether Reprobate Angels or men. Them he forsakes, from them he totally and finally with-holds all saving grace, (which he is no way bound to give them,) as a Supreme Lord and righteous Judge of all the world: suffering them to perish. As, 1. He deserted all the Reprobate Angels so that they left their first estate and habitation, (which was mutable) by Sinning: and God left them in their Sin and misery without providing any Savior for them. Though he deserted mankind so as to leave them to fall into Sin and misery: yet he provided a Savior for recovery of all his elect among mankind. 2. He Deserts all reprobate men, denying them the pure, sanctified and right use of Outward Benefits, which is the chief excellency or all such outward enjoyments: and yet he heaps many temporal Benefits upon them, As Honors, pleasures, riches, friends, peace, liberty, &c. 3. He Deserts great part of mankind, in vouchsafing them no tender of Jesus Christ or the Gospel at all. So that he wholly leaves them to perish in their sins, without offering them any Remedy: or vouchsafing them so much as an external Call to Christ. 4. He Deserts multitudes of people in the visible Church that have the Outward means of Salvation, by with-holding the effectual and saving Co-operation of his Spirit by those means. They have Word, Sacraments, &c. but not saving benefit by these. 5. He Deserts many that seem to partake of his Spirit, of Faith, Repentance, Obedience, &c. denying them the saving truth and perfection of these, so that they content themselves with shows, shadows and imperfect degrees of them, the common endowments of the Spirit. But here's no comfort against this Absolute Desertion, whereby God forsakes all Reprobates, and none but Reprobates. II. God's limited Desertion, is peculiar to his Elect. Them he deserts sometimes as a faithful & loving Father: not absolutely, but only in some respects; not Totally, but only in some Degrees; Not Finally & forever, but only for some little time. Against this limited Desertion the present Consolation is intended. Now thus The Lord Deserts and leaves his own people, In Temptation, In Sin and Infirmity, In Trouble and Distress. 1. In Temptation. Herein God deserts his people divers ways; viz. ( ¹ ) Sometimes, By leaving them to be grievously exercised with them: Even as wheat is tossed and sifted with a sieve, or as a man is beaten and buffeted about his head and face. Thus he left Paul to be buffeted with the Messenger of Satan: not delivering him from those buffetings, no not upon his many prayers. Thus probably Christ left his Disciples to be sifted as wheat by Satan, about the time of his Passion. This is to be left to the trouble and vexation of temptation. ( ² ) Sometimes, By leaving them to be overborn and foiled for a Season by the Temptation. As David, Peter, and others. 2. In sin and infirmity; Thus God deserted King Hezekiah, and left him to the pride of his Heart expressed in his vain-glorious ostentation before the King of Babylon's Ambassadors, Hezekiah prospered in all his works. Howbeit, in the business of the Ambassadors of the Princes of Babylon, who sent unto him to inquire of the wonder that was done in the Land, God left him, to try him, that he might know all that was in his heart. In Sin God deserts his people diversely, viz. ( ¹ ) He leaves them in some measure during this present life under Original sin, the corruption of their Natures. He at their effectual calling sanctifies them in every part; but not throughout in any part. There are Relics and powerful Remains of sin indwelling in them, together with Habits and Principles of Grace: as Canaanites among the Israelites. These Relics of sin are The flesh, contrary to the Spirit: The Old man, opposite to the new man: A body of Death, and Law of sin and death, repugnant to the Law of the Spirit of life: A Law in their members rebelling against the Law of their mind, and leading them into captivity to the Law of sin; As Paul notably evidenceth. And this proves matter of great affliction to God's people. Hence Paul sadly sighs and laments; O wretched man that I am! who shall deliver me from the body of this death? These relics of sin maintain such a continual conflict with the Gracious part in God's people; that they are hereby oft filled with discomfort, yea and sometimes make question of the Truth of their Grace. ( ² ) He leaves them ordinarily during this Mortality to divers invincible Infirmities; viz. Involuntary weaknesses, both in omitting good, and committing evil, against their wills. As doubts, staggerings, fears, spiritual dullness, sluggishness, listlesness in the ways of God, wandering and distracted thoughts in duties, &c. By which their hearts are ofttimes much saddened and dejected: they think it is not with any of God's people as with them herein. Thus the Lord Christ left his Spouse in her spiritual sluggishness, slumber and security, once and again. By night on my bed I sought him whom my soul loveth: I sought him, but I found him not. I will rise now, and go about the City in the streets, and in the broad ways I will seek him whom my soul loveth: I sought him, but I found him not. The watchmen that go about the City found me: To whom I said, Saw ye him whom my soul loveth? It was but a little that I passed from them, but I found him whom my soul loveth, &c. And afterwards; I sleep, but mine heart waketh. It is the voice of my beloved that knocketh, saying, Open to me, my Sister, my love, my dove, my undefiled; for my head is filled with dew, and my locks with the drops of the night. I have put off my coat, how shall I put it on? I have washed my feet, how shall I defile them?—I opened to my beloved, but my beloved had withdrawn himself, and was gone: my soul failed, when he spake; I sought him, but I could not find him; I called him, but he gave me no answer. (3) He sometimes leaves them for a time to fall into gross and scandalous sins. As Noah into Drunkenness; Lot into Incest with his two daughters; David into Murder and Adultery; Peter into his triple Denyal of his Lord and Master Jesus Christ, and every time worse then other, &c. And these Falls cost them many bitter tears, when they come to themselves again: yea hereby their very bones are broken, their joy of God's salvation is lost, their assurance of God's love and Evidences for eternal life so blurred and defaced, that they call all into question. And of all God's deserting his people in sin, this is most dangerous, and most to be lamented. 3. In trouble and Distress. Herein God Deserts his people many ways. As, ( ¹ ) By leaving them to be exercised under Affliction, especially after great experience of God's Mercies. Hence Gideon complained to the Angel; O my Lord, If the LORD be with us, why then is all this befallen us? And where be all his miracles which our Fathers told us of, saying; Did not the LORD bring us up from Egypt? But now the LORD hath forsaken us, and delivered us into the hands of the Midianites. God in a sort forsakes his people, while he afflicts his people. ( ² ) By leaving them to unusual and extraordinary extremities of affliction. Thus God left Job in the hands of Satan to be miserably afflicted and distressed in his Goods, in his children, and in his own body: So that at last Job curses his birth, wisheth for Death, utters many passionate and distempered speeches, his friends think him to be a wicked hypocrite, and his wife estranged herself from him. And how hard a thing is it for God's people not to faint in the day of extreme affliction, because their strength is but small! (3) By leaving them under affliction a long time, the Lord delaying his help. O this is a sad aggravation of their distress, when the Lord deserts them for a long time together! Hence David complains; How long wilt thou forget me O LORD, forever? how long wilt thou hide thy face from me? How long shall I take counsel in my soul, having sorrow in mine heart daily; How long shall mine enemy be exalted over me? And Asaph most sadly expostulates▪ will the Lord cast off forever? And will he be favorable no more? Is his mercy clean gone forever? Doth his promise fail for evermore? Hath God forgotten to be gracious? Hath he in anger shut up his tender Mercies? Selah. (4) By with-holding from his afflicted people the wonted sense and sweet experience of his Comforts, favor and loving-kindness in their afflictions. When God hides his countenance, withdraws himself from them, seems not to lay to heart or Consider their trouble. This was David's case, the Type: and Christ's condition upon the Cross, the Antitype; My God, my Ged, why hast thou forsaken me? &c. This was the lot of Mr. Rob Glover in prison at Coventry, after he was condemned to be burned for the Truth, two or three days before his Death, his heart was dull, heavy and lumpish, desolate of all spiritual consolation in reference to the bitter Cross of Martyrdom. So that he feared the Lord had withdrawn his wonted favor from him; and made his moan to Austin Bernher, a Minister, his familiar friend, signifying how earnestly he had prayed night and day unto the Lord, and yet could receive no motion nor sense of any comfort from him. Austin wished him to wait patiently the Lord's pleasure, and however his present feeling was, yet seeing his Cause was just and true, constantly to stick to the same, and play the man, not doubting but the Lord in his good time would satisfy him with plenty of Consolation, desiring him to show some signification thereof when his heart began to be touched with them. The next day, as he was going to the place of Martyrdom, and was now come to the sight of the stake, ( although all the night before praying for strength and courage he could feel none suddenly he was so mightily replenished with God's holy comfort and heavenly joys, that he cried out, clapping his hands to Austin, and saying in these words, Austin, He is come, he is come, &c. and that with such joy and alacrity, as one seeming rather to be risen from some deadly danger to liberty of life, then as one passing out of this world by any pains of death. Mr Peacock a learned and godly Minister, in his last sickness, was so far Deserted of God, that he concluded; The Lord had cursed him▪ That he was a foolish vain-glorious hypocrite; It was against the course of God's proceedings to save him, he hath otherwise Decreed, he cannot; That he desired no more to believe, then a post, then an horse-shoe, had no more sense of grace then those Curtains, then a goose, then that block. To his friends, saying, Suffer us to pray for you, he replied; Take not the name of God in vain▪ in praying for a Reprobate. Mr. Dod asked him how he did? He answered; Lamentably, wretchedly, miserably. No stamp of grace in me. Do you desire to be eased? Infinitely. Oh if God would give me but a drop! —Another time he brake out into this ejaculation; O God reconcile me unto thee, that I may taste one dram of grace, by which my miserable Soul may receive comfort. But after many sad agonies he received much comfort before his Death, as I shall after intimate. ( ⁵ ) Finally, By setting himself, his wrath and terrors against his people in their distresses. It is exceeding sad, when in afflictions God withholds his consolations from his people: but it is double grievous and intolerable when himself heaps positive disconsolations upon his people. Who may stand before him when once he is angry? This was Job's case; Oh that my grief were thoroughly weighed, and my calamity laid in the balances together! For now it would be heavier then the sand of the Sea, therefore my words are swallowed up. For the Arrows of the Almighty are within me, the poison thereof drinketh up my spirit: The terrors of God do set themselves in array against me. This was Heman's condition, who in his Desertion thus complaineth to God; Thou hast laid me in the lowest pit, in darkness, in the deeps. Thy wrath lieth hard upon me: and thou hast afflicted me with all thy waves. Selah. — LORD why castest thou off my Soul? why hidest thou thy face from me? I am afflicted and ready to die, from my youth up: while I suffer thy terrors I am distracted. Thy fierce wrath goeth over me: Thy terrors have cut me off. They came round about me daily like water: they compassed me about together. These are the sad Desertions wherewith the Lord sometimes exerciseth his dearest people. I have touched at the nature and sorts of them the more largely, that I may lay their foundations of comfort against them more solidly, and you discern the necessity and commodity of such comforts more fully.

(2) The Comfort which God's people may have against all these Divine Desertions, from this, That the Lord is their God by this Everlasting New Covenant; is manifold, and singularly reviving. For,

First, The LORD remains still a Covenant-God unto his people, in and under their saddest Desertions; as well as before, or after such Desertions. Jesus Christ forsaken by his father when he was dying upon his Cross, did yet in this extremity of Desertion cry out, My God, My God, why hast thou forsaken me? Though he had deserted him, yet still he was his God; and still he apprehended him as his God. David deserted of his God, could yet plead his Covenant-interest in him, and Relation to him, as his God. My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring? O my God, I cry in the daytime, but thou hearest not, &c. Heman in his most doleful Desertion, yet was able to say; O LORD God of my Salvation, I have cried day and night before thee, &c. Yea the Lord in Desertions still remains their Covenant-God though they should not be able so to apprehend him. As the Sun still shines, although we cannot always see it shine, by reason of clouds interposing, &c. Or as a sick man hath still a true title to, and interest in all his lands and goods, though for present he hath neither apprehension of it, nor Consolation in it. And the Lord must needs remain their Covenant-God in Desertion, as well as out; because he is their God by an Everlasting Covenant. Now temporary Desertions cannot overthrow an Everlasting Covenant. What then though thou beest under a Divine Desertion? yet the main is safe, The Substance of thine happiness is sure, The Lord still remains thy God in Covenant. Oh what an heart-reviving Cordial! The Lord hath not taken away his Grace▪ but suspended it. He hath not deprived thee of the support of his Comforts, but only of the sense and experimental feeling of his Comforts. He hath not so much left thee, as concealed himself from thee: He is present with thee as thy God, but hath a little hid himself. Its with thee, as once with Hagar: The well is close by thee, and thou lamentest for water, because thou knowest it not: or as once with the two Disciples going to Emmaus, they went lamenting Christ's death, when Christ himself risen from the dead walked and talked with them, but their eyes were held fast that they knew him not. Let this refresh thy deserted spirit, The Lord hath in some sense left thee: yet still remains a Covenant-God unto thee.

Secondly, God's sincere Covenant-people may be long and deeply deserted, but shall never be totally, finally or utterly forsaken. For, 1. God's New Covenant with them in Christ's blood is sure and Everlasting, and can never be reversed or destroyed: no more then Christ can die a second time. 2. The Mediator of this Covenant Jesus Christ hath not only died, to ratify God's New Covenant unalterably: but also is risen again, forever to trample upon all the sins and enemies of his true New Covenant-people triumphantly. What then shall separate us from the love of God which is in Christ? shall tribulation, &c. Jesus Christ may as soon be plucked down from God's right-hand to suffer a second time, as his New Covenant-people be separated from God, and utterly cast away. 3. The Promises annexed to this Everlasting Covenant of God, do peculiarly secure all God's true Covenant-people against his final and total forsaking. Take a taste of these few. God promising to make a New Covenant with the house of Israel and Judah, tells them it should not be according to the former Covenant which their Fathers brake: whereby he implies, that this New Covenant should be of such a Nature and Constitution, that it should not be broken. God would undertake for both sides, &c. Christ saith; All that the father giveth me, shall come unto me: and him that cometh to me, I will in no wise cast out. — My sheep hear my voice, and I know them, and they follow me. And I give unto them eternal life, and they shall never perish; neither shall any man pluck them out of my hand. And God hath said; I will never leave thee, nor forsake thee, viz. totally, finally, utterly. The Greek hath five Negatives in this Promise, intimating most Emphatically, that it is a Resolute and Peremptory Promise. It may be thus rendered to the Original; I will not not leave thee, nor will I not not forsake thee.

Thirdly, God keeps his Covenant-people from sinking, fainting and despairing under Desertions. Because he will be their Covenant-God and they shall be his people; he will not turn from them, nor shall they depart from him: viz. not totally, finally, utterly. And consequently when their God gradually and for a time deserts them, yet under those desertions he secretly supports them from utter despondency and despair, because he is, and will be their God. Hence, David deserted, could pray to God as his God upon many grounds of confidence. Yea he could say; O my God, I cry in the daytime, &c. — Thou art my God from my mothers belly. Be not far from me, for trouble is near, for there is none to help. — Be not far from me, O LORD; O my strength haste thee to help me. Thus he was secretly supported to plead his Covenant-interest in his God, though deserted by his God. Asaph deserted, was yet so far supported as to pray to God prevailingly: And at last to raise up his spirit upon the former experiences of his people. And I said, This is my infirmity: but I will remember the years of the right hand of the most high. Heman deserted, could pray; O LORD God of my salvation, I have cried day and night before thee. The Church deserted of Christ, was yet so far supported by Christ, as to seek him whom her soul loved. She still loved him dearly, and sought him earnestly. Yea Jesus Christ himself deserted of his Father upon the Cross, yet was so far kept from despondency under his desertion, as to cry; My God, My God, why hast thou forsaken me? Though then such Desertions are sad and lamentable, yet such support under them against fainting is Comfortable. And the Lord as our God thus supports us herein, when we could not support ourselves, nor could any other relieve or help us. As David intimates in his Desertion; Be not far from me, for trouble is near, for there is no helper. This comfort God's people have under Desertions, in having the Lord to be their God in Covenant.

Fourthly, God seasonably recovers his people out of Desertions. In his own Season. And his Season is the best Season. Because he is their Covenant-God, he will not turn away from them, utterly: and if he turn not away from them utterly, he must needs return again to them seasonably. Though he desert them a long time, it shall not be over-long. Christ deserted his Church: she sought him, enquiring of the watchmen fo •… him; It was but a little (saith she) that I passed from them, but I found him whom my soul loveth. David and Asaph in the beginning of their Prayers complain of God's forsaking them: before the end thereof they intimate God's Return unto them. Christ himself was deserted of his father upon the Cross: but the same day received by his father into Paradise. Mr. Robert Glover Martyr▪ was deserted of God, and deprived of all sweet sense of his comforts for about three days together after his Condemnation, though he prayed to God night and day for divine refreshments. But when he was going to the place of Execution, and was now come within sight of the stake, The Spirit of God returned to him, with such singular comfort, that he triumphantly cried out to his dear friend; Austin, he is come, he is come. Mr. Peacock was sadly deserted of God in his last sickness: but about two hours or more before his Death, the Lord did so graciously return to him with the light of his Countenance gladning his Soul, that he brake forth into these passages; Do ye expect to hear from me, what I believe concerning my eternal Salvation? Truly God doth forever so endearedly tender; and is so inconceivably merciful to all those whom he hath once loved, that he never Finally doth forsake them; and therefore I am most assuredly confident, that I shall depart from hence into heaven. Happy! thrice happy be these cords of affliction in which my most gracious God hath tied and bound me! One telling him, you have fought a good fight; He said, It behooves, it behooves me to strive for heaven. Lift me up, lift me up, rid me hence that I may come to heaven. Being remembered of God's goodness to him, in filling his soul with such comfort, after so great Temptation, he said; I do ( God be praised ) feel such comfort from that▪ what shall I call it? ( Agony; said one that stood by:) Nay thats too little; that if I had five thousands worlds, I could not make Satisfaction for such an issue. — What great Cause have I to magnify the goodness of God, that hath humbled, nay rather that hath exalted such a wretched miscreant, and of so base Condition, to an estate so glorious and stately? The Lord hath honored me with his goodness: I am sure he hath provided a glorious Kingdom for me. The joy that I feel in my soul is incredible! Now O deserted Christian, stay thine heart with this; The Lord that sadly deserts thee will seasonably return unto thee. And when he returns, he will come with healing and joy. If he come again to thee but two or three hours before thy death, or as thou art going to the stake, it will be so sweet, that all the bitterness of former affliction and desertion will be forgotten.

Fifthly, God over-powers and Orders his people's Desertions for their singular benefit. He brings light out of this darkness: He turns this poison into a medicine. For, 1. Hereby, God's people are mightily put upon prayer. God seems to fly from them, by with-drawing himself▪ They fly after him, by strong cries and prayers, till they overtake him. And when did they ever pray more fervently to God, then when they were deserted most sadly by God? Witness, David, Asaph, Heman, Paul, The Church, and Jesus Christ himself▪ 2. Hereby, God's people are proved and tried, that God may see what is in their hearts; yea rather that God may let themselves see, what is in their own hearts. Thus, in the business of the Ambassadors of the Princes of Babylon, ( ^a ) God left Hezekiah to the pride, vanity, and vain-glory of his own spirit, to try him, that he might know all that was in his heart. God knew it fully before this Desertion: but Hezekiah knew it not. Hezekiah therefore had need to know it, that he might be sincerely and penitentially humbled for it. 3. Hereby, The Lord provides a singular Remedy and Antidote against his people's sins, Past, Present and Future. For, by with-drawing from them and deserting them, ( ¹ ) He corrects their sins past. As in Job, who in his distress thus complains to God; wherefore hidest thou they face, and holdest me for thine enemy? Wilt thou break a leaf driven to and fro? and wilt thou pursue the dry stubble? For thou writest bitter things against me, and makest me to possess the iniquities of my youths. That is, thou makest my sins stick as fast to me in their punishments as a possession to a purchaser: thou bringest all my youths sins fresh to my memory, and they are as an heavy load upon my Conscience, as if I had never repented of them, and thou hadst never pardoned them. ( ² ) He curbs and restrains their sins present. As in the Church, Christ knocks and waits that he might spiritually enter into her by nearer Communion: He invites her to open to him by all sweet alluring words. She was in a slumber on her bed of sluggishness and carnal security: She had put off her coat, how should she put it on? she had washed her feet, how should she defile them? Hereupon Christ leaves some memorials of his love and sweetness behind him, and withdraws himself from her, lest she should be lulled asleep in deeper security. Seeing his presence did not persuade her against it, his absence should rouse her out of it. And now that Christ had left her, she was wakned to the purpose, and restlessly seeks him, and calls after him. (3) He prevents their sins to come. As in Paul after he had been caught up into the third Heavens, he left him a while to be buffeted with temptations, to preserve him from spiritual pride through his Revelations. And lest I should be exalted above measure through the abundance of the Revelations, there was given to me a thorn in the flesh, the messenger of Satan to buffet me, lest I should be exalted above measure. He speaks it twice over, because this was a special advantage which God intended him by his buffeting Temptations. Now then if desertions are thus gainfully improved to God's people▪ as to Correct their sins past, Curb their sins present, and Prevent their sins to come; what a comfort may this be against them? 4. Hereby, the Faith of God's people is awakened and exercised. When God leaves them, then they are put upon search and inquiry into their own and others former old experiences for their support. As Asaph in his desertion complaining, will the Lord cast off forever? and will he be favorable no more? &c. at last recollected himself, and propped up his Faith by former experiences; And I said, This is my infirmity, But I will remember the years of the right hand of the most high. I will remember the works of the Lord: surely I will remember thy wonders of old, &c. 5. Hereby, Their love and desires are exceedingly enflamed after God and Jesus Christ, that they cannot rest till they recover some tastes of wonted love and favor. Thus, the drowsy and sleepy affections of the Church are notably awakened to Christ, by his withdrawing. 6. Hereby, God's return, and renewed discovery of his Grace, Favor and Love, are more eminently commended to God's people, as double, sweet and acceptable. When the Church recovered Christ after Desertition, then, she entertains him with Complacency of affection; I am my beloveds, and my beloved is mine: he feedeth among the lilies, viz. He feedeth his eye and heart, greatly delighting himself with his people, and his own Graces in them. How welcome was the Lord to Mr. Rob. Glover Martyr, when he met him with his long looked-for Comforts, as he was now going to the stake! his heart and spirit were transported, and his tongue cries out; He is come, He is come. How welcome were the renewed beams of God's favor to Mr. Peacock about two or three hours before his Dissolution, when he burst out into that rapture; The Lord hath honored me with his goodness; I am sure he hath provided a glorious Kingdom for me. The joy that I feel in my soul is incredible. 7. Hereby, Finally, God's people are experimentally instructed to retain the Lord more steadfastly and carefully, when they do recover him. His absence was bitter as Death; his presence is life. Therefore they cling faster to him then formerly, they grow into nearer Communion with him, they charge all about them to take heed of disturbing or offending him in the lest degree. How emphatically is this declared in the carriage of the Church!— It was but a little that I passed from them, but I found him whom my soul loveth: I held him, and would not let him go, until I had brought him into my mothers house, and into the chamber of her that conceived me. I charge you, O ye daughters of Jerusalem, by the Roes, and by the Hinds of the field, that ye stir not up, nor awake my love till he please.

6. What a Comfort is this to all God's true Federates, against all the sharpest Afflictions and Persecutions possible, that the LORD is their God by his own everlasting New Covenant!

God's Covenant-people are ordinarily an Afflicted and Persecuted people above all other people in the world. In this world ye shall have tribulation. — Moses chose rather to suffer affliction with the people of God, then to enjoy the pleasures of sin for a Season. — Yea and all that will live godly in Christ Jesus shall suffer Persecution. Many are the troubles of the righteous. Through much tribulation we must enter into the kingdom of God. Christ saith; If any man will come after me, let him deny himself, and take up his cross daily, and follow me. Christ himself bare his cross. Deus unicum filium habuit sine peccato: nullum sine flagello; that is, God had one only son without sin: not one without the scourge. And Christians must be Crucians, that is, Cross-bearers, as well as their Lord and Master: As Luther notably expresseth it. He hath not learned (saith Holy Bradford ) his A B C in Christianity; that hath not learned the lesson of the Cross. Ignatius then counted himself a scholar of Christ, when he began to be a sufferer for Christ: as himself testifies in his Epistle written to the Romans. Righteous Abel in the beginning of the world was bathed in his own blood by the cruel hands of his wicked brother Cain Isaac mocked and persecuted by Ishmael. David hunted up and down as a Partridge by King Saul. Isaiah is reported to be sawn asunder with a wooden Saw. Jeremiah was put into a miry dungeon, and (as some say) sunk up to the shoulders in the mire; and was afterwards stoned to death in Egypt. Ezekiel slain in Babylon. Daniel cast into the hungry Lions Den. Michaiah clapt in prison, and there fed with bread and water of affliction. Amos brained with a club. Micah thrown headlong down a steep place, so that his neck brake, &c. Yea Steven tells the Jews; which of the Prophets have not your fathers persecuted, and they have slain them which shown before of the coming of the just one, of whom ye have been now the betrayers and the Murderers. In the days of the Maccabees, God's people endured many horrid cruelties; were tortured, cruelly mocked, scourged, bound, imprisoned, stoned, sawn asunder, tempted, slain with the sword, wandered about in sheep-skins and gaot-skins, being destitute, afflicted, tormented. Of whom the world was not worthy: they wandered in Desarts, and in Mountains, and in Dens, and Caves of the Earth. In the times of the New Testament what bloody storms of affliction and persecution fell upon the Church of God! How cruelly was Steven the Protomartyr after Christ stoned to Death? And Dorotheus relates of 2000. other believers that suffered death the same day. All the Apostles, except John, were violently put to death for Christ and his Gospel: and John himself was cast into burning oil (thinks Tertullian ) at Rome, (think others) at Ephesus, and it is thought by Nero: and suffered no harm thereby; but he was afterwards banished by Domitian into the I will of Patmos, Rev. 1. 9. James slain by the sword of Herod Agrippa. Ecclesiastical writers tell us, that Peter was crucified with his heels upwards, counting himself unworthy to be crucified like Christ; Andrew was crucified by Egeas King of Edessa; Philip was crucified, and stoned to death at Hieropolis in Phrygia; Barthol •… mew was beaten down with staves as he was preaching in Armenia, and crucified, his skin afterwards being flayed off, & he beheaded; Thomas was slain with a dart at Caelamina in India; Matthew was run thorrow with a sword, or as some think he was fastened with nails or spears to the Earth, The other James (thinks Jerome ) was cast headlong from the Temple; Lebbeus was slain by Agbarus King of Edessa▪ Simon the Canaanite was crucified in Egypt, or as others think, he and Jude were slain in a popular tumult; Matthias was stoned, and afterwards beheaded; Paul was frequently and grievously persecuted, imprisoned at Rome, and at last beheaded by Nero. Time would fail to mention the sad and cruel sufferings of the seventy Disciples; Of the Primitive Christians under the ten first Persecutions; of the Church in successive ages, in many Countries, especially in Germany, France, and here in England, till the bloody Marian days. So that we may still see the Church and people of God in all ages, as A Bush in the midst of flames: and may say with him;

viz.

Now against all their Afflictions and Persecutions, All God's sincere Federates may much comfort themselves in this, That the Lord is their God by this Everlasting New Covenant. And Hence ariseth a seven-fold comfort to God's afflicted people. For,

First, Their God in Covenant will not forget, nor forsake, nor withdraw his love from his afflicted people in any their sufferings or extremities. God's people indeed under strong and long afflictions, may sometimes think, and fear, and complain, that the Lord hath forgotten, and forsaken them, and cast them out of his love and favor. As the Jews in Babylon's captivity; But Zion said, The LORD hath forsaken me, and my Lord hath forgotten me. And when God's people are under a thick and black cloud of distress, how hard a thing is it for them ofttimes to behold any beam or brightness of God's countenance through that cloud? Yet notwithstanding all their sad apprehensions, God will never forget, nor forsake, nor alienate his love from them in affliction: no not when he seems most to do it. For, Hear what God saith; When the poor and needy seek water, and there is none, and their tongue faileth for thirst; I the God of Israel will not forsake them; that is, Though my people in Babylon, or elsewhere in their way thence, be in as great wants and distresses, as once of Old when they came from Egypt in their dry and parching Wilderness: Yet I their God will not forsake them. Again, when Zion (in Babylon's long Captivity) said, The LORD hath forsaken me, and my Lord hath forgotten me: what sa •… th the Answer of the Lord? Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea, they may forget, yet will I not forget thee. Behold, I have graven thee upon the palms of my hands: Thy walls are continually before me. A tender mother may be so unmotherly as to forget her child, her sucking child, the son of her womb: yea the pitiful women did so in Jerusalem's siege, when they boiled and eat their own children. But God will not forget his afflicted people: For a constant memorial of them, he hath graven or portrayed them upon the palms of his hands: their walls, either their ruined walls are continually before him, still before his pitying eye: or their intended walls, in the Idea or Model of them, are continually before him, still in his thoughts and determinations how they shall be raised, and upon the same ground of God's tender love and faithfulness to his afflicted, these Promises are applicable to God's afflicted under the New Covenant. And therefore against all divorce of God's people from his love by affliction, or otherwise, How doth the Apostle triumph? Who shall separate us from the love of Christ? shall Tribulation, or distress, or Persecution, or Famine, or Nakedness, or Peril, or Sword?—Nay in all these things we are more then Conquerors through him that loved us. For I am persuaded, that neither death, nor life, nor Angel's, nor Principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord. How should this hold up head and heart in deepest afflictions and persecutions, whoever forget us, or forsake us, or with-draw affection from us in distresses: Our God will never do any of these unto us: and then in worst of sufferings, the main is safe.

Secondly, God is most infinitely tender and compassionate over his people in all their sufferings. In tenderest compassions he at first made them his Covenant people: His Federal tenderness he still continues to them, and in afflictions is wont to express it most tenderly towards them. The LORD's portion is his people: Jacob the Lot of his inheritance. He found him in a desert land, and in the waste howling wilderness, (compassed about with many and sore distresses:) he led him about, (Heb. He compassed him about, as it were embraced him, and clasped his arms about him,) he instructed him, he kept him as the apple of his eye. As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: So the LORD alone did lead him, &c. Oh what yearning tenderness did God show to his afflicted Israel! They that touch his people, touch the apple of his eye, his tenderest part. Their afflictions, are his afflictions: Their sufferings, are Christ's sufferings. He takes all their wrongs as done to himself: and accordingly rewards them. In all their affliction he was afflicted. He so pities his suffering people, that he smarts in their pains, he bleeds in their wounds, he is persecuted in their Persecutions. That expression is observable; God hath comforted his people, and will have mercy upon his afflicted. Such care and tenderness God shows to his people in affliction, that they are styled by a peculiar appropriation, His afflicted. No tender Father can pity his sick child, as God the Father of Fathers commiserates his afflicted children. Now as to be un▪pitied in misery, is a great aggravation of misery; so to be tendered, pitied and commiserated in distress, is a great alleviation and lessening of distress. And above all compassions, the compassions of our God are most compassionate. Human tenderest Commiserations are but mere cruelties to divine compassions. O ye Covenant-people of God, comfort yourselves against all your sufferings, in that ye are not unpittyed in your sufferings. You have a friend that lays to heart all your afflictions. Your God pities you, and his bowels yern over you. He washes your stripes, he wipes off your tears, he binds up your bruises, he kisseth your wounds; your tears he puts into his bottle; every drop of your blood you shed, is registered in his book: The very hairs of your head are all numbered, Mat. 10. 30. not an hair falls from your head to your prejudice: Your God tells them all. To him you may make your moan, and pour out all your complaint, for he tenders you infinitely.

Thirdly, God will hear the cries, and prayers, and groans of his people in their distresses. This he hath promised to his Covenant-people, that struck Covenant with him by Sacrifice, whose God he was; Call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me. And elsewhere he saith; when the poor and needy seek water and there is none, and their tongue faileth for thirst: I the LORD will hear them, I the God of Jacob will not forsake them: because he is Jehovah, and the God of Jacob: that is, because he is their Covenant-God, giving being to his Covenant and Promises: therefore he will hear them, &c. When the Lord appeared to Moses in the Burning Bush, he proclaimed himself before Moses to be the Covenant-God of Israel, saying; I am the God of thy Father, the God of Abraham, the God of Isaac, and the God of Jacob. And what inferred he thence, for the comfort of Moses and Israel? In seeing I have seen the affliction of my people which are in Egypt, and have heard their cry by reason of their task-masters; for I know their sorrows. Hereby then God's people may comfort themselves, that when they in their troubles pour out their complaints before the Lord: he will not turn a deaf ear, nor put away their prayers from him, but attend unto them, because he is their God. He will regard the prayer of the destitute, and not despise their prayer. This shall be written for the generation to come.—Yea, he looks down from heaven, to hear the groaning of the prisoner, and to loose the children of Death. If these were comforts to God's afflicted people under former Covenants; much more under this New Covenant.

Fourthly, God allies and qualifies the afflictions of his People. He will not suffer them to be extreme and unmeasurable upon them, because he is their God, and they his people in Covenant. Yea though their heart was not right with him, neither were they steadfast in his Covenant: yet, he being full of compassion forgave their iniquity, and destroyed them not; yea many a time turned he his anger away, and did not stir up all his wrath. He puts a great difference in this regard betwixt his people and others. He adds a great allay to their troubles, either in regard of manner, measure, kind, continuance or other circumstances: that they are able to bear them. Hath he smitten him, as he smote those that smote him? or is he slain, according to the slaughter of them that are slain by him? In measure when it shooteth forth thou wilt debate with it: he stayeth his rough wind in the day of his East wind. All his chastisements upon his people are stinted by measure and favorable proportion: and when he fans them, he blows not all away, but stays, or keeps in, his rough wind, that it should not blow too fiercely and furiously.

Fifthly, God will supply his people's extremist wants in afflictions, with all necessary provisions: and this because he is their God. Wants of necessaries in an afflicted condition, greatly aggravates affliction: yea, are themselves a very great affliction. But the Lord will work extraordinarily, rather then they shall not seasonably be supplied. How sweet are those Promises! When the poor and needy seek water, and there is none; and their tongue faileth for thirst; I the LORD will hear them, I the God of Israel will not forsake them. I will open rivers in high-places, and fountains in midst of the valleys: I will make the Wilderness a pool of water, and the dry Land springs of water. I will plant in the Wilderness the Cedar, the Shittah-tree, and the Myrtle, and the Oil-tree: I will set in the desert the Fir-tree, the Pine, and the Box-tree together: That they may see and know, and consider, and understand together, that the hand of the LORD hath done this, and the holy one of Israel hath created it. This seems to have reference, Immediately, to the extreme misery of God's people under the Babylonish Captivity, and the difficulty of their return thence: Mediately, to the Spiritual bondage of his elect under sin, &c. typisied and shadowed out under Egypt's Bondage, and Babylon's Captivity; and so it is most comfortably applycable, even to all God's afflicted and distressed ones under the New Covenant. The extremity of the Jews sufferings in Babylon, or in the way thence to Zion, are set forth under the Metaphor of extreme thirst. Hunger and thirst are intolerable and deadly if not satisfied. But thirst is the far more intolerable of the two. Against such distress the Lord comforts them: More Generally, in that he will hear them and not forsake them. More Particularly, in that he will extraordinarily and beyond the course of Nature provide liberally for their Necessities, viz. Water against their thirst, even Rivers in high-places, Fountains in valleys, Pools in the Wilderness, and Springs in the dry Land. Shade and shelter against the parching heat of the Sun, by replenishing the Wilderness with great variety of pleasant, bushy, shady trees. So that the long, dry, barren and parching Wilderness, which they were to pass through from Babylon to Zion, should not hinder or discourage them. Also under these waters and shady trees, are metaphorically implied the spiritual refreshments and comforts which God affords his called ones in their way to heaven.

Sixthly, God is graciously present with his Covenant-people in midst of their greatest sufferings & afflictions: and that because he is their God in Covenant. Upon this consideration the Lord comforts his Israel against his afflictions and enemies; Fear thou not, for I am with thee: be not dismayed, for I am thy God. Being his God, he was with him: Being with him, he need not fear nor be dismayed by reason of any Evils or Enemies. To like effect was that wonder which Moses saw, The Angel of the LORD appeared unto him in a flame of fire out of the midst of a Bush; and he looked, and behold the Bush burned with fire, and the Bush was not consumed.—And God called unto him out of the midst of the Bush, and said, Moses, Moses.— Draw not nigh hither; put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.—I am the God of thy Father, the God of Abraham, the God of Isaac, and the God of Jacob, &c. This was the Marvel: but what was the Mystery and meaning of it? This Bush; was the Church, the Israel of God. This Fire wherewith the Bush burned, was the Fire of afflictions wherewith Israel the Church of God had been already exercised in Egypt, and should be yet further exercised in the wilderness and in other places. This burning of the Bush without consuming, was the Churches singular and admirable preservation from ruin and destruction under afflictions: She lived, like the three noble Jews, without hurt in midst of flames: Or as Paul, Troubled on every side, yet not distressed; Perplexed, but not in despair: Persecuted, but not forsaken: Cast-down, but not destroyed: under afflictions, but not swallowed up of afflictions: in fiery trials, but not devoured by fiery trials: in the furnace and fining pot, but still un-consumed gold in the fining pot. And The Angel of the LORD in the flame of fire in the midst of the Bush, was the LORD God himself, the Covenant-God of Abraham, Isaac and Jacob, who was graciously and powerfully present with his Church in her sharpest afflictions, preserving her from destruction by those afflictons. Being their Covenant-God, he was present with his people in midst of their sufferings.

O what an admirable Comfort is this to all the LORD's true Federates! we may be a bush burning with flames of afflictions, but the God of Abraham Isaac and Jacob, our Covenant-God, is present with us in midst of those flames. We may be sharply afflicted: but our God will be with us in those afflictions. With us by his special providence, by his mighty power, by his singular wisdom, by his peculiar graces and Comforts. So with us, as none in the world besides him could be with us. With us in the fire, in the water, in prisons, in dungeons, in the wilderness, in the shadow of Death. God was with Joseph in prison; with Israel in Egypt, and in the wilderness; with Elishah endangered by the Syrians; with Paul in the terrible Tempest at Sea, when they suffered Shipwrack; with Jonah in the bottom of the Sea in the belly of the Whale; with Daniel in the Lions Den; with the three valiant and noble-spirited Jews in the burning fiery furnace; and with his Martyrs at the stakes. Who ever start from us, Our God will never start from us, but be near unto us in perplexities. And God's presence with his afflicted people, is a manifold comfort to his afflicted people. For, Hence it is that 1. He exactly observes and lays to heart their sorrows. 2. He animates them against their fears. 3. He preserves them from destruction. 4. He enables them to endure. 5. He transforms the very Nature of their sufferings. 6. He avengeth them of their adversaries. 7. He seasonably delivers them out of all.

Hence, ( ¹ ) He exactly observes and lays to heart their sorrows and sufferings. He is present with them: therefore he cannot choose but know and pity their afflicted condition. He was in the midst of the bush burning with fire: therefore he perfectly knew the force, fury and sharpness of that fire, and how the Bush smarted in it. Hence he spake so sympathizingly; I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their Task-masters: for I know their sorrows: and I am come down to deliver them out of the hand of the Egyptians. He knows their sorrows, and pities them; He pities them, and delivers them. He observes and lays to heart, every stripe they bear, every groan they sigh out, every tear they let fall, every drop of blood they shed, &c. not one of all these shall be neglected or forgotten of their God.

Hence, ( ² ) He animates them against their fears. Afflictions, dangers and troubles are apt to fill them with fears. David before Achish King of Gath was full of fears: I sought the LORD, and he heard me, and delivered me from all my fears. And saith Paul; We were troubled on every side: without were fightings, within were fears. Now God's presence with his people in their most dangerous afflicted state, is a singular Antidote against all their fears. Thus God propounds it; Fear thou not, for I am with thee: be not dismayed, for I am thy God. And again; Thus saith the LORD, that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name, thou art mine. When thou passest through the waters, I will be with thee, &c. And thus God's people have proved it, especially when they have apprehended God's presence with them in their distresses. With what courage and resolution have they trampled upon their fears and dangers? Though I walk through the valley of the shadow of Death, I will fear no evil: for thou art with me, thy rod and thy staff they comfort me. We fear evils, because we apprehend they will be too hard for us, and over-match us: but God's presence apprehended, dissipates these fears, because we know that God can over-match all our dangers and distresses.

Hence, (3) He preserves them from destruction. God's presence with his afflicted people, is their Al-sufficient Preservative. It was God's presence in the burning Bush, that kept the burning bush from being consumed. It was God's presence with the three Jews in the fiery furnace, that preserved them from being burnt to death by the merciless flames, yea from the smell of fire on their garments. It was God's presence with Daniel in the Den of hungry Lions, that shut their mouths, that they did not break and tear him to pieces. When God is with us, Safety is with us.

Hence, (4) He enables them to endure and undergo the worst of sufferings. God's presence is an assisting and an enabling presence. When God is with us in trouble, he enables us to do and endure beyond ourselves. Fear thou not, for I am with thee: be not dismayed, for I am thy God: I will strengthen thee, yea I will help thee; yea I will uphold thee with the right hand of my righteousness.—For I the LORD thy God will hold thy right hand, saying unto thee, Fear not, I will help thee. If God's presence help us, how easily shall we bear the heavyest burdens? how courageously shall we oppose the greatest dangers? how constantly shall we endure the greatest extremities? How wonderfully did God's presence uphold Job in all his un-paralleled troubles from sinking and despairing! Without God's helpful presence, those troubles had broke his back. Though of ourselves in such cases we can do nothing: Yet through our God assisting, we shall be able to do all things.

Hence, (5) He transforms the very Nature of their sufferings, that they become as no sufferings or afflictions, but rather advantages to God's people. His presence with Daniel in the Lions Den, changes the tearing Lions as it were into harmless Lambs, and the dismal Den into a safe receptacle. The Lions were intended for his Executioners, and the Den for his Grave: but the Den became his chamber of safe rest, and the Lions his quiet companions. God's presence with the three Jews in the fiery furnace, suspends the fury of the fire, that it burnt them no more, then the temperate air. It burnt their bonds: but set them at liberty to walk therein without hurt. To this effect God promiseth first his presence to his afflicted Jacob, and then from his presence the transforming of their afflictions into an un-afflicting disposition; When thou passest through the water, I will be with thee: (There's his presence in affliction:) And through the Rivers, they shall not over-flow thee. When thou walkest through the fire, thou shalt not be burnt; neither shall the flame kindle upon thee. For I am the LORD, thy God; the holy one of Israel, thy Savior. God's presence turned holy Bradfords prison as into a pleasant Parlour. God's presence made Laurence Sanders Martyr say; I was in prison, till I got into prison. And at another time; My dear Lord Jesus Christ hath begun to me of a more bitter cup then mine shall be, and shall I not pledge my most sweet Savior? Afterwards he took the stake, to which he should be chained, in his arms, and kissed it, saying; Welcome the Cross of Christ, welcome everlasting life. God's presence enabled James Baynham, (as he was at the stake in the midst of the flaming fire, which fire had half consumed his arms and his legs,) to speak these words; O ye Papists, behold, ye look for Miracles, and here now you may see a Miracle: For in this fire I feel no more pain, then if I were in a bed of down: but it is to me as a Bed of Roses. By the influence and comfort of God's presence, their sufferings are so changed and altered, that they are as no sufferings, shadows of sufferings rather then realities. As it were reproaches; and yet glory and honor: As it were imprisonment; and yet enlargement: As it were pains; and yet ease: As it were torments; and yet contentments: As it were poverty; and yet plenty: As it were miseries; and yet mercies: As it were troubles; and yet triumphs, &c. To this effect Paul elegantly declares his own and other Ministers experiences, saying; — As deceivers, and yet true: As unknown, and yet well known: As dying, and behold we live: As chastened, and not killed: As sorrowful, yet always rejoicing: As poor, yet making many rich: As having nothing, and yet possessing all things. Thus the presence of God in his people's troubles, brings light out of darkness, digests the Viper into a Triacle, turns all things (beyond the Philosophers stone) into Gold.

Hence, ( ⁶ ) He avengeth his afflicted people of their adversaries, instrumental to inflict or aggravate their afflictions. The Lord assuring his people of his presence in their afflictions, thereupon promiseth to crush their afflicting adversaries. God's presence with the three Jews preserved them from being devoured by the flames; whilst they are burnt to death by the same flames that cast them into the furnace. God's presence saves Israel in the bowels of the Sea, and drowns Israel's enemies, the Egyptians, in the bottom of the Sea.

Hence, (7) Finally, He seasonably delivers his afflicted people out of all their afflictions. God's presence, is his afflicted people's deliverance. When God had declared his presence in the burning bush, in the afflicted Church, and had expressed himself to be the God of Abraham, Isaac and Jacob, that is, their Covenant God; He presently added: I have surely seen the affliction of my people which are in Egypt,—And I am come down to deliver them out of the hand of the Egyptians, &c. He was present with the three Jews in the fiery furnace, to deliver them out of the furnace and the fire▪ He was with Daniel in the Lions Den, to deliver him both from the horrid Den and from the cruel Lions. He was with Joseph in the prison and in irons, to deliver him from the prison, and make him Ruler of the land of Egypt. He was present with Paul at his first Answer before Nero; when no man stood with him, but all men forsook him; notwithstanding the Lord stood with him, and strengthened him, that by him the preaching might be fully known, and that all the Gentiles might believe: And he was delivered out of the mouth of the Lyon. And thus God's promise runs to every true believer that makes the Almighty his Refuge, his Fortress, his God: I will be with him in trouble, I will deliver him, and honor him. If God be with us in trouble, we need not fear our deliverance out of trouble. If Christ be in the ship, in the storm, the disciples need not doubt their weathering out of it, and their safe arrival on the shore. These are the Comforts which flow from God's presence with his Covenant-people in their afflictions. And he will be thus present with them therein, because he is their Covenant-God.

Seventhly and lastly, The Lord God will do much good to all his Covenant-people by all their Afflictions and Persecutions. He is their God and Father, and they his children: therefore all his chastisements upon them, are for their benefit. He for our profit, that we might be partakers of his holiness. He actually becomes their God, by calling them effectually according to his purpose: And (saith Paul) we know that all things (and he especially intends afflictions and persecutions) work-together for good to them that love God, that are the called according to his purpose. Their God so loves them, and holds them so dear unto him, that he would not suffer any evil of affliction and persecution to befall them, but out of which he will extract a greater Good, yea a manifold Good. For, 1. Hereby he more clearly convinceth them of their sins, and of the sinfulness thereof. As blots appear broadest in wet paper. And if they be-bound in fetters, and be holden in cords of affliction: Then he showeth them their work, and their transgressions that they have exceeded. Joseph's Brethren being brought into some straits and distress in Egypt, call to mind afresh their cruel dealing with their Brother Joseph many years ago. 2. Hereby he more kindly melteth and humbleth them for their iniquities. The fire of tribulation softeneth their hearts like wax to take any impression, and melteth them like mettle fit to run into any mold. Hezekiah, after his recovery, had his heart lifted up: therefore there was wrath upon him, and upon Judah and Jerusalem. Notwithstanding Hezekiah humbled himself for the lifting up of his heart, both he and the inhabitants of Jerusalem. Yea, when that precious King Josiah discerned but God's rod shaken against the Land in the threatenings of the Book of the Law, he rent his clothes, and humbled himself, and his heart was tender, and he wept before the Lord. 3. Hereby, He purgeth and purifieth them from their iniquities. Then he openeth their ear to discipline, and commandeth that they return from iniquity. — He stayeth his rough wind, in the day of his East wind. By this therefore shall the iniquity of Jacob be purged, and this is all the fruit to take away his sin. David himself could say, Before I was afflicted, I went astray; but now have I kept thy word. Afflictions hunt us again into God's Park, when we have leapt out. They are God's Furnace, to burn up our dross; God's files, to rubb off our Rust; God's soap and fullers Earth, to fetch out our stains and spots: God's fan to blow away our chaff: God's Purgatives, to evacuate our corrupt and peccant humors. Distresses and Persecutions are much like the fiery furnace to the three Jews, which hurt not their bodies, but only burnt their bonds in sunder: they consume not us, but our bonds and cords of Sin, to set us at more spiritual liberty. 4. Hereby, they are conform to Christ the first born among many brethren, who took up his Cross, and was a man of Sorrows, even perfected and consecrated through sufferings. Now it is the honor and perfection of the Members to be conform to their Head. 5. Hereby their Graces are proved and tried, whether they be true or counterfeit. The Heat of persecution made the fruit of the stony-ground hearers to wither away, when the fruit of the goodground hearers persevered to perfection. The storm tries the building; and discovers which is built upon a Rock, which upon the Sands. The Devil shall cast some of you into prison that you may be tried. — Think it not strange concerning the fiery trial, which is to try you. — That the trial of your faith being much more precious then of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory. The storm tries the Pilot. The Touchstone tries the metal, whether it be gold or copper. The furnace tries the gold, whether it be pure or drossy. So afflictions and persecutions try the Christian. Paint will rubb off with washing, but true beauty by washing will appear more beautiful. 6. Hereby their Graces are improved and advanced to greater Perfection. Tribulation worketh patience; and patience experience; and experience hope; and hope makes not ashamed. As Israel, the more they were afflicted, the more they grew; or, As the Palm-tree the more its pressed downward, the more it contends upward; So their Faith, Patience, &c. are improved and excited by sufferings and opposition. The Sun showeth biggest face in lowest state; The Nail shines the brighter by wearing; The P •… mander smells the sweeter by rubbing; The Camomil grows better by treading upon it: So sufferings draw forth the activity, beauty and fragrancy of Graces. But for sufferings Job's patience had never been so renowned. 7. Hereby their Saint-like Duties and Devotions are notably incited and revived. Their Meditations, Prayer, Obedience, &c. are then put upon the wheels. David said; It is good for me that I have been afflicted: that I might learn thy Statutes. David never prayed more pathetically and fervently, then when under God's rod. We read not of David's scandalous miscarriages, while he was under Saul's Persecutions: but then he frequently poured forth his purest Devotions. As the strings of an instrument make no melody, till they be struck; or as the Birds in the Spring sing most sweetly, when it rains most sadly. 8. Hereby their Son-like Relation to God is notably cleared. He chastizeth them as a father: while they are enabled to endure his chastizements as children. God will not spend his rods upon bastards and strangers; but upon his own children, because he loves them. Such afflictions, though bad things, yet are good Signs. 9. Hereby, Their future Condemnation is prevented; when ye are judged, ye are chastened of the Lord, that ye should not be condemned in the world. 10. Hereby, Finally, God prepares his people for their eternal glory in the world to come. The Cross is the way to the Crown; Martyrdom to the Kingdom. Christ was first Humbled, and then Exalted; First he descended into the lower parts of the Earth, And after Ascended far above all Heavens. And his members must go to heaven the same way. Through much tribulation we must enter into the Kingdom of God. If we suffer, we shall also reign with him. Our light affliction which is but for a moment; worketh for us a far more ex: ceeding and eternal weight of glory. The harbor is more grateful to the Mariner after a tempestuous voyage; Rest is more sweet to the laborer after a weary day; Health is more gladning to the patient after sharp and tedious sickness; Liberty is more delightful to the Captive after long and rigorous imprisonment: And doubtless Heaven itself will be more ravishing, even a double Heaven to God's people, after all their earthly sufferings and persecutions. These things being so; write upon all thy Losses, Crosses, Pains, Diseases, Poverty, Reproaches, Bonds, Imprisonments, Chains. Prison-doors, and upon the forehead of all thy Sufferings, this universal and most cordial Consolation: Yet THE LORD IS MY GOD BY HIS OWN EVERLASTING COVENANT.

7. Finally, What a singular Comfort is this Against all the Terrors and Pangs even of Death itself: that the Lord is our God by an Everlasting New Covenant!

Death is the Privation of Life, and separation of Soul from the Body: Life is most precious. Skin for skin, and all that a man hath will he give for his life. Death is the wages of sin; and hath passed upon all men, for that all have sinned. Death is the King of terrors: 〈 in non-Latin alphabet 〉 , The most Terrible of Terribles. Death is a dangerous Enemy, and the last Enemy that shall be destroyed by Christ. Naturally, till Christ deliver them, men are through fear of Death all their Life-time subject to bondage. What slavish fears, terrors, tremblings, agonies, &c. enthrall men in regard of Death? yea Jesus Christ himself, when his Death approached, prayed earnestly thrice; Father, if it be possible, let this cup pass from me, &c. No wonder then that the serious apprehensions of Death approaching, sometimes perplex the children of God, fill them with fears, sadness, and discomfort. They had need therefore to store up choicest Cordials against that Hour.

Now against Death what Cordial can more comfort and revive God's people then this; That the Lord is their God by his Everlasting New Covenant? For, this affords a five-fold Comfort against Death.

First, The Lord is still the God of his Covenant-people in Death as well as in life, and in Death they all live unto him. He is their God by an Everlasting Covenant, therefore he is their God for Ever; their God in Life, their God in Death, their God to all Eternity. Death cannot disannul an Everlasting Covenant: though it destroy a temporary Covenant. After Abraham, Isaac, and Jacob, God's Covenant-people, had been dead and buried long ago, God told Moses out of the burning Bush; I am the God of Abraham, and the God of Isaac, and the God of Jacob God's Covenant with them lived still, though they were dead: and they were still his Covenant-people, and he their God. Even Death dissolved not this Covenant union and Relation betwixt them. Hence Christ infers the Resurrection of the dead; saying, he is not the God of the dead, but the God of the living; viz. according to his Everlasting Covenant. His Covenant-people, though deceased; yet are not absolutely dead, but all alive to him: that is, Their Souls are actually alive with him; Their bodies are virtually and potentially alive to him, in that he can, and will at last raise them from the dead; and their whole persons are foederally alive to him, as being still his in Covenant, which cannot be destroyed by death. Their living Souls, their dead Bodies, their dead Dust are his: Death may divide the Soul from the body: and both from the land of the living, from earthly friends, and all worldly enjoyments; but can divide no Soul, nor Body from God and his Covenant. The Lord is still theirs, and they are his. For none of us liveth to himself, and no man dieth to himself. For whether we live, we live unto the Lord: and whether we die, we die unto the Lord: whether we live therefore or die, we are the Lord's.

What a Comfort is this! The Lord will continue thy God in death, as well as life; in the Grave, as well as in the land of the living. He will look down from Heaven into thy Grave; there he will own thy dead bones and ashes, which thy dearest friends abhor to look upon; there he will take care of thy dead dust, which others trample underfoot: there he will keep it as a dear and precious treasure till the Morning of the Resurrection. Thou losest not thy God, when thou diest and art laid in grave; no more then when thou liest down in bed to sleep. He is thy God still in Death itself: and thou art his.

Secondly, Death cannot separate God's Covenant-people from the bosom of God's love. This flows from the former. For, if Death cannot separate them from God, It cannot separate them from his love: If in Death he continues their God still, In death he continues his love still unto them. Hence Paul triumphs; I am persuaded, that neither Death, nor Life, &c. nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord. Death may separate thee from the love of Friends, Acquaintance, Kindred, Family, Children, Parents, Wife, Husband, and of all in this world: but can never separate thee from the love of thy God. They may love thee till Death: but God will love thee in Death. God will love thee, when none in this world besides will love thee: when thy strength is weakness, when thy beauty is paleness and gastliness, when thine honor is in the dust, when thou art a deformed lump of dead cold clay, when thou art surrounded with worms and rottenness, when thou art returned into ashes, &c. even then will God continue his dear love unto thee. And God's love infinitely transcends all love of creatures in all the world.

Thirdly, The Lord is with them in the shadow of Death. For, if the Lord remain their God still, and love them still, even in Death: consequently he must needs be graciously with them in Death itself. Fear thou not, for I am with thee: be not dismayed, for I am thy God, &c. Hence David encourageth himself, The LORD is my shepherd: I shall not want.—Yea though I walk through the valley of the shadow of Death, I will fear no evil: for thou art with me, Thy r •… d and thy staff they comfort me. That is, thy Shepherds Staff and Crook, thy special Providence, Protection and Guidance they comfort me: thou wilt keep me safe in greatest danger, thou wilt order and over-rule all things for best for me, therefore I fear not. He that will be their refuge in straits, a very present help in trouble: will he not be with his people in the greatest strait, and shock of Death, when they have most need? yea he will then be with them peculiarly. And that three ways, viz. 1. With them by his special Providence, to protect and preserve them from deadly danger, till their appointed time come, as with David, with Paul, &c. and to order their Death and all the Circumstances of it for their best, when their time is come. Herein they are much comforted. 2. With them by his Spirit and Grace; Assisting, strengthening and supporting them against all faintings of spirit, slavish fears, sad apprehensions of Death, and Temptations which may then arise: enabling them constantly to persevere notwithstanding all. Thus he was with Job, when he said; Though he slay me, yet will I trust in him. — I know that my Redeemer liveth, and that he shall stand at the latter day upon the Earth. And though after my skin, worms destroy this body, yet in my flesh shall I see God: whom I shall see for myself, and mine eyes shall behold, and not another, though my reins be consumed within me. Thus he was with David, saying; Whom have I in Heaven but thee, and there is none upon earth that I desire besides thee. My flesh and my heart faileth: but God is the strength of my heart, and my portion forever. Thus he was with Steven immediately before he was stoned to death; For, He being full of the Holy Ghost, looked up steadfastly into heaven, and saw the Glory of God and Jesus standing on the right hand of God; And said, Behold I see the Heavens opened, and the son of man standing on the right hand of God. And hereby he was so supported against that mortal and murdering shower of stones; that he not only Commended his spirit sweetly unto the Lord, calling upon God, and saying, Lord Jesus receive my Spirit; but also he kneeled down and prayed with a loud voice for his bloody Persecutors, Lord lay not this sin to their charge. Thus he was with Tho: Hawks Martyr, who, when his speech was taken away by the violence of the flame, his skin drawn together, and his fingers consumed with the fire, so that all men thought certainly he had been gone, suddenly and contrary to all expectation, he reached up his hands burning on a light fire over his Head, triumphantly clapping them three times together. Thus he was with James Baynham Martyr in the flames, who when his legs and arms were half consumed with fire, said; Oye Papists, behold, ye look for Miracles, and here now you may see a Miracle, For in this fire I feel no more pain then if I were in a bed of down, but it is to me as a bed of Roses. Thus the Lord being with his people by his Spirit and Grace, is their strength in weakness, Their courage in fears, Their Cordial in faintings, Their Ease in Pain, their Triumph in Troubles, Their liberty in bondage, Their life in Death. 3. With them by the Ministry of Angels sent forth to Minister for them who shall be heirs of Salvation. These Angels, Sometimes miraculously keep them from Death, in deadly danger; As the three Jews in the fiery furnace, Daniel in the Lions Den, Paul in his shipwreck at Sea, &c. Sometimes comfort, strengthen and encourage them against Death. As when Christ himself was in his agony a little before his Death; There appeared an Angel unto him from Heaven strengthening him. And always they immediately upon dissolution of Soul and body, conduct the Souls of God's people into Abraham's bosom, into Heaven. Lazarus the beggar died and was carried by the Angels into Abraham's bosom. Yea the Angels like a chariot and Horses of fire carried up Elijah both soul and body by a whirl-wind into Heaven. O then why should God's people be so appaled at Death? Their God is with them in the valley of the shadow of Death. Why should they be afraid? Theres more with them then against them.

Fourthly, The Lord hath pardoned all the Sins of his New Covenant people, and will remember them no more. This the tenor of his New Covenant with them. Now all their sins being pardoned. Death is utterly disarmed▪ The sting of death is plucked out, for the sting of Death is Sin. The sting of Death being plucked out, Death is become but a Droan, a Name, a Noise to God's people. Who fears an Hornet, or a Snake, or a Scorpion, &c. when he knows they have lost their stings. Then they may handle them, put them into their bosoms without harm. In this regard God's people may Triumph over Death; O Death where is thy sting? O Grave where is thy victory? Our God hath destroyed all thy venom, poison, curse, mischief: He haah plucked out thy sting, He hath pardoned our Sins; Now Death do thy worst.

Fifthly, The Lord God hath given unto his Covenant-people Jesus Christ the Mediator of his Covenant, as their absolute Conquest and Triumph over Death, and Antidote against Death. If they tremble, when they look down at Death: they may triumph, when they look up to Christ. Christ is their true Joshua: by him they are called forth to set their feet upon the very neck of this conquered enemy, as sometimes Israel upon the necks of the five conquered Kings. For, 1. Christ by dying hath conquered Death, and hath buried the grave by being buried in the grave, and rising again. He died and was buried for our sins, who himself knew no sin: and so receiving in himself the sting of sin, hath plucked out that sting for us. As the Be striking his sting upon a dead body, retains his sting still; but striking it into a living body he loseth his sting, and becomes a Droan: So death striking his sting into Christ's living body wherein was no spiritual deadliness, hath lost his sting as to Christ's members for evermore. Actually he hath subdued Death in his own person: and virtually he hath subdued it for his Members. His Rising from the dead proclaimed his victory: His Ascending into Heaven was his Triumph, for then he led Captivity Captive. 2. Christ having conquered Death, hath also, by death subdued him that had the power of Death, that is, the Devil. The Devil hath the power of Death, not Authoritatively; that's God's prerogative: But Executively, as the Hangman hath power over the Gallows. Him Christ hath destroyed by dying. He hath given him his Mortal Heart-stab, that by death he shall not have such cursed and full dominion over his elect, as once he had. 3. Christ having conquered Death, and him that had the power of Death, the Devil: hath now the Keys of Hell and Death. Its an allusion to stewards in Kings Houses that have the Rule of the House committed to them, and the keys thereof delivered to them as a badge of their Authority. So here Christ hath the Keys of Hell and Death, that is, The power and rule over Hell and Death. He opens and none shuts, he shuts and none opens. He lets in, and he keeps out of, Death, Grave and Hell, whom, when and how he pleaseth. Death and Grave shall not touch any of his members, till he please; nor further then he orders or permits. The time, place, manner and all Circumstances of their Death, are all appointed and determined by him. O Christian, fear not to enter into the House of Death, when thy time is come: for Christ's time is the best time▪ He hath the Keys of Death, he lets thee in, and he will let thee out again. What a Comfort is this! Not the Devil, nor any of thine enemies have the Keys of Death but only Jesus Christ thy Savior. Whilst thou shalt continue in state of the Dead, thou shalt be only under Christ's Lock and Key. When Death or Grave fright thee, Remember this. Christ hath the Keys of Death: shake Christ's Keys at Hell and Death, and triumph over them. Jesus Christ reigns over Death: therefore Death shall not reign over thee. 4. Jesus Christ died and rose again, not only to destroy him that had the power of Death, that is, the Devil: but also to deliver his people who through fear of Death were all their life time subject to bondage. Fear of Death hath a bondage and slavery in it: Christ delivers his people from this servile fear by dying for them. For, Hereby he purged away their sins, and so plucked out the sting of death. Hereby he destroyed the power of Death. Hereby he took occasion to rise again from the dead victoriously▪ and to ascend triumphantly. Like Sampson, bearing away the bars and gates of the City wherein he was encompassed: Christ carried away the bars and gates of Death wherein he was held. Fear not therefore this King of Fears, Death. Christ purposely died to deliver thee from these fears. If thou givest way to them, if thou sufferest them to have dominion over thee, how dost thou cross and frustate one eminent end of his Death? When Christ came into the world, God sent him, In performance of the Mercy promised to our fathers, and in remembrance of his holy Covenant: The oath which he sware to our father Abraham, That he would grant unto us, That we being delivered out of the hands of our enemies without fear, (Death being one of these Enemies,) might serve him in Holiness and righteousness before him all the days of our life. 5. In and through Jesus Christ the Malignity, venom, poison, and mischief of Death is removed: yea turned into great advantage unto God's Covenant-people. Not only the world, and Life, but Death also, with things present and to come, even all things are theirs, and they are Christ's, and Christ is God's. Death is theirs for good as well as life, or any other thing here instanced in What? Death thiers? Were it not better for them, Death were not theirs? No. Death is their friend, not their foe: Their advantage, not their Prejudice. Of carnal men, it may be said, they are Death's; they are Death's slaves, death's Captives, &c. But of Christians it may be said, Death is theirs; theirs to serve them, to befriend them, to do them good, viz. ( ¹ ) Death is their Dissolution, separating Soul and body for a while: not their Desolation or Destruction. ( ² ) Death is their Rest from their labors in Sin and Sorrow, wherewith they have been so woefully toiled and tired. They rest in their beds of their Graves, sweetened and perfumed by Christ's own burial for them. What wearied bones or body are afraid to go to rest? ( ³ ) Death is their Sleep n Jesus. They sleep as in the arms and bosom of Jesus under his peculiar custody: for he hath the Keys of Death. If they sleep, they shall do well: They shall awake again in the morning of the Resurrection: And then they shall awake mightily refreshed with heavenly Qualifications. ( ⁴ ) Death is their unclothing, or putting off of their earthly tabernacle, that they may be clothed upon with their House which is from Heaven: that mortality may be swallowed up of life. Their changing of earthly rags, for heavenly robes: of perishing clay tabernacles, for eternal Mansions in the Heavens. ( ⁵ ) Death is their Departure, or loosing from the earthly shore, that they may presently land in the desired Haven and harbor of Heaven itself. ( ⁶ ) Death is their absenting from the body, that they may be present with the Lord Christ, which is far best of all. ( ⁷ ) Death is their endless Gain of Immortality, of perfect Grace, of Glory, of Paradise, of glorified Saints, of glorious Angels, and of the most glorious God in Jesus Christ face to face, the Glory of Glory. 6. Jesus Christ will at last completely swallow up Death in victory. For, he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. Christ hath destroyed Death already fully in his own Person: He hath destroyed death also Incompleatly in his members, removing the sting and curse of Death: And he will destroy Death Compleatly for all his members when they shall be wholly freed from the very state of Death and all Corruptibility forever at the general Resurrection. For, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O Death, where is thy sting? O Grave, where is thy victory? The sting of Death is sin: and the strength of sin is the Law. But thanks be to God, which giveth us the victory through our Lord Jesus Christ. So that Death shall fully be destroyed, though the last enemy that shall be destroyed. Yea then, Death and Hell shall be cast into the lake of fire: This is the second Death. Thus Jesus Christ the Mediator of the Covenant, is our victory and Triumph over Death, and effectual Antidote against Death. The Lord as our God in Covenant, hath thus comforted us against Death in Jesus Christ. In this regard let us triumph against Death with that blessed Jerome; O cruel and hard-hearted Death that dividest brothers, and partest lovers! The Lord hath brought up from the wilderness a burning wind, which hath dried up thy veins, and desolated thy fountain. Thou hast devoured (the true) Jonah: but in thy belly he was alive. Thou carriedst him away as dead, that the Tempest of the world might cease: and our Nineveh be saved by his preaching. He, He hath conquered thee: He hath stabbed thee. Even the Flying Prophet, who left his House, for sook his inheritance, gave his dear life into their hands that sought him. Who by Hosea of old rigidly threatened thee; O Death I will be thy Death: O Grave, I will be thy plague. By his Death, thou art Dead: By his Death, we are made alive. Thou hast devoured: and thou art devoured. And whilst thou art solicited with the enticement of his assumed body, and with greedy jaws takest him for a prey: He hath eaten through thine inward bowels. O Christ our Savior, we thy creature give thee thanks, that our so potent adversary thou hast slain, whilst thou wast slain.

Thus comfort yourselves, O ye true New Covenant Federates with God against Death, the King of-terrors; in that the Lord is your Covenant-God, who is the King of Heaven. Upon your Dying Bed, upon your Coffin, upon your Hears, upon your Tomb and Tomb-stone, write this Triumphant Sentence in Capital Characters; THE LORD IS MY GOD BY AN EVERLASTING NEW COVENANT. Therefore Death is mine: and All's mine.