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AkMrLLII CifTECHETrCA A CHAIN of PRINCIPLES; Or, AnorderlyconcatenationofTheological ./1phori fines and . Exercitations Wherein, The Chief Heads of Chriflian Peligion are arced and i mpro'ved By JOHN ARROWSMITH, V.D. Late .Mailer both of St lobos and TrinityColledge fuccetïively, andRegius Profejr of Divinity in the Univerfity of CAMBRIDGE. Publifhed lince his Death according to his own Manufcript allowed by Himfelf in his life time underhis own hands ECCLÉSIASTiS 12.9, ro, I1,. Becaufe the Preacher was wife, He .11.111 taught the people Knowledge. Tea; He gavegood heed, and fought out and fet in Order many Proverbs, ThePreacher fought to' f ide out acceptable words, and that which was written w+as upright, even words òf Truth The wordsof the 'Wifeare asgoadsand as nayls fattened by the Mailers of the Aflembli'es, and given by one Pallor. CAMBRÍDGE: Printedby . ohn Field, Printer to the Univerfty IC 5 9 Andare tao be fotdlatthe ligneof the SevenStars in Flectfircct near S. Dunftans Church , LONDON,
ON t en t1 ntf As 4$ 04 Os f a3rl g lff 4 1 4Afyjf 41 3E1 ?fT 10 4§ vyu .+. Qt.) 44 4, 'V yu uJu uN Y ty, uju u`4 i' yv 4v. 44. 4. To the Reader® T is the Profefsion of the v.I A h oille `Paul to the Co- rinthians in regard of Himfelf That rya a Zvi. Majier-1 Cer; 3. builder he had laid the Foundation, Whereby he would fgnifie and declare thus much unto them That the laying of the Foundati, on is the work of a Maj.-ter-build-. er, as allo that fome skill andmil- dome is both requiredand /helvn in the right layingof it. Thisbath beenEminently the care oftheReverend andLearn ed efuthour ofthefe enfuing courfes , who being fufficiently z fenfible
To the ewer. fe zfible , óf the defeEt , ás well as necefrity of a fettled and well, groundedknowledge in the Fun' damentalsof the DoElrine ofChrift; bath therefore with all dilikencc applied himfelf hereunto in this Trcatife , which he hath left to the world. Neither was this more fea, fonable for the Time then it was proper and fitting for the place; in which at firft it received it's Beginning, being in One of the Schools oftheProphets, & a Prin- cipal Seminary ofDivines,S` f ohns colledge in Cambridge. Where be- ing at that time 1 .yler (and ha- ving as yet no other publick im ployment, which might take him up) he was willing to lay himfelf forth
To the Tvder. forth fo much the rather in this wayofhis Miniflery,byCatecheti cal Leétures in that Chappel on theEvenings oftheLords day .As Elifha when he came to ficho, caning fait into thofe §rings of water,for the prefervingof allfa vourine f r andfruifuinef in them. Now thefe Sermons of his he had drawn up C fo far as to the preaching ofthem)intoacomplete 'Body of Divinity in thirty difin 4hori/rnes. with their refpeccive Exercitations being alío thefuns; and ex:trat ofmolt ofhis former labours in the whole courfe of his miniftery; which He had in tended Cif God had permitted ) to have fitted, and prepared for the pr.e s. But beingprevented of 3 this
To the Deader. this his purpofe by a long and te.. dious /cknefs, and much wea1c nefs growing upon him, and at lafi by Death it felf; he finifhed onely thefe fix, which are now prefented to view; and autho. rized under his own hand for thofe which he allowed ofas his, .Exclufvely to any other befides: and committed them to our care alone for the management ofthe publifhing of them : which ac- cordinglywe have endeavoured to do with all fidelity. TheBook is not unfitly ftyled (and that by the .fluthour himfelf) a Chain of Principles. For fuch is the natureof theTruths pro- pounded in it; as in order to other Points of Divinity, which are
To the der. are founded upon them, fo like, wife to the Life of a Chrifian, which is much regulatedby them in the right improvement of them. EveryArticle of Chriftian Rehi- gionhath fomewhat in it ofPrin- ciple to a Gracious and Holy Con- verfätion which it is carried and direóed unto. Hence i `.Iim. 3. 16. It is faid, great is the myflery o, f odlin /,Clodmanifefled in the tie (rc. The Incarnation, Paf- iron, Refurrection, Afcenfion of Chrill and the like they are all matters of Çod1inej: becaufe that they tend to godlineJs in the ka,-. tare and Difcovery of them , as alfopromote Godlinefs in the true C'ornpli4nce and clofing with them. It
To the ` Bader. It is called il Chain of Princi pies for fundry reafons likewife. Firft,From the Connexion,which theyhave one with another. For like as in a chain there are divers links joyned together,and thefe in amutual dependance &concolnia tancy and fubordination Even' fo is it likewifewith the DoEtrines and Principles of Chriítian Reh pion. They are connexed, and knit fo together, as that, there cannot, be a denial of one of them : but more will confequently fall with. it. Look as in things neceffary: to be done, there is, a dependance' and connexion of Commands fo . that he,who breaketh one Law is . interpreted tobreak allthe reft,.& to be guiltyofan Vniver/il tranfl grelsion
To the reader, grefsion, becaufe he fins againft that general Authority, whereby all the reft were given; fo all() in things neceffary to be beleeved,he that denieth One Article offaith which is offered to him by God to be received , denieth the Faith I Tl[;1; it[el in the latitude ofit as fn, ring againft the General /eraci-' çy of him that propounds it, and weakening all other Truths,which are dependent upon it. Though perhaps in fo doing, he may not always aElually intend it. Secondly , A Chain alfo for that fpecial Concord and Agree- ment which it breedeth ( and ought to breed) in thofe that pro, fejs it, notwithftanding all colla, teral and circumtantial diffe-' rences
'Ti, the `Reader. Fences vhatfoever. The Pin -, cipler of Chriflianity as theyare United within themlves, fo they do marvellouyunite thoft who do really and cordially embrace Co=. roto. them, and make them toPeak the fame thing that there be nodivons amongil them; But to be perfect- ly joyned together in the fame minde, and in thefame judgement: as the ilpoflle expre eth it. From thence it cometh to paf , that there is fo much di /Union inje- clion becaufe there is fo much kas 40 37. difIradion inopinion. Whereas the Primitive Beleevers, whiles they were all of one Faith, they were anfwerably all of one heart andof .phef.4.3. onefoul; and fo pre Irving theuni- ty ofthefirit in the bondofpeace. Thirdly,
To the `treader. Thirdly, 4 Chain alío for the x'orthand dignityofit, Prov. i.9. They ¡hall be an ornament of Grace. unto thine head and Chains a- bout thy neck. Perfons of ,Quali- ty and Authority they are wont to wear their golden chains wherewith they are let out and Gen.4,4z; Dan, ç . a y. adorned. It is the exprefsion of Ezek- i6.i t, Chri fi to hisChurch,Cant.i. i o.Thy cheeksarecomely with rows fjemeis. Thy neck with chains of gold. And again , Canticles q., 9.. Thou haft raviflied any heart, my filter,. myfpouf, thou haft rani fhed my heart with one ofthine eyes, with one Chain ofthy nec&This f /leyne and Body of Truth which is here in part commended unto us is the precious and glorious 2 chain
To the edder. chain upon the neck of the true Spout of Chri flwhichmakes her to look p, andamiably in the eyes of her Beloved, and di- ftinguifhes her from all falfe and counterfeit lovers. To all this we may finally add, . what it is in thevery Vorkit Pelf, and the contrivances ofit : where-. in ( not to anticipate the thoughts ofiothers that shall perufe it)found- nefs ofjudgement with elegancy of exprfsion Sublimityof ACotion with fobriety offpirit; Variety of reading with accuratenefs of compofure; Sweetnefs of 'wit with favourinefs of heart, do feem to be linked together in fo rare, and happy a conjunlion , as which males. this Chain of Princi- ples
To the kader. pies to be a chain of Pearls. The Lord by his holy /pirit fet home the Truths in it upon the hearts of all thole who !hall be madepartaker.- of it. To him be dory in the churchby Chrifl fey fus throughout allages worldnithout end. Amen. Cambridge, No,vemb. z,. i659. THOMAS HORTON. 'WILLIAM DILLINGHAM.
e$n ein ein ein cfn eR, ets ei eta ein t,fn ete ei+ si ein eì efn e14 ein eRs A C.ollea-ion of the leverai elphorifimes and Exereitations contained in the enfuing TREATISE. AP HO RISME. 1. Pas. . 4Ans blelfdnefs conffleth not in a confluenceofwordly accommodations, whichareall vanityofvanities ; but in the fruition of God in Chrifi who onely is the flrength of our hearts, and our portion for ever. EXERCITATION I. Pas. 2. Pfal. 144. end opened. BleffidnefTohat. Solomonsfcope in Eccle .fiafles. Why he flues hirnfel fCoheleth.His teflimony con- cerning the creatures. Their threefold tranfcendeyzt vanity. Intelleaual accorn- plif h. ments
plifhments brought under thefame cenfure by reafon ofthe folly, enmity, anxiety, and i,fufficiencie that attend them. An ape flrophie to the world. EXERC1TATtON 2. Pag. 20. A g& Cs uponPfalm 36.8. God in Chrifl a foul fatisfying object. The circular mo- tion ofhumane fouls, and their onely refl. A threefoldfulnefs of God and Chrifi op- polite to the threefoldvanity ofthe creai tures. EXERCITATION 3. Pag. 29. Two concl,ifàons from Pfalm 73. z5, 26. The Pfalmifis cafe Rated. The free quent complication ofcorporal and ,,7iiritu- al troubles. How God Rrengtheneth his peoples hearts againfl their bodily diflem.. pers; howunder difcouragementsof,,pirit. The fecret fupports ofavinggrace. What kinde o f portion God is to the Saints. A congratulation of their happinefs herein. Ex-
EXERC1TArION 4... Paz. 43. The hríl inference grounded upon Ifa- iah 5. I, a. by way of invitation, backed with three encouragements to accept it, viz. The fulve/s of that f ulfatisfaEion which Godgiveth, the u- niveifality of its tender, and the freenef ofits communication. The fecond by way o fexpofulation, and that both with worlds iings and Saints, 4 conclufion by way of folíloquy. APHORISME. li. Pag. 6i. We are conduíted, to the fruition of God in Chrift by Chriftian Religi- on, contained in the divine oracles of holy Scripture. EXERCITATION 1. Pag. 6t. The fafe conduct of Saints, fgnifted by the pillar in Exodus, performed by the coon. * * fcl
¡el of-God 1inifel f, theabridgement where- of we have in the doctrine of Chriflian eligion. Tow that tends to blejjdne f EXERCtTATION 2. Paz. 72. The infufficiencie of other ?.eligions for bringing men to the enjoyment of God in- ferred from their inability to d(cover his true worfhip. John 4.24. opened. God to be Zuof(hipped in and through (brill a le ffn not taught in naturesfchool. Faults in Ariftotles Ethicks. EXERCITATLON 3. Pag. 84. Oracles of God vocal, or -written. Books of Scripture fo called in five reileEts viz. In regard of their declaring and foretel- lïng, theirbeing conjulted, prisedandpre- ferred. EXERCLTATtON 4. Pag. 95. mow Scripture-Oracles fir excel thofe ofthe heathen inpoint ofperipicuity, ofpiety, of v`praw
veracity,ofduration,and ofAuthority.Te divine authority of Scripture afferted by arguments. An inference from the whole 4phorifine. APHORISME III. Page 111. Scripture-Oracles fuppofing it fuf- ciently clear by the light ofNature, that there is a God make a further difcovery of what he is in his EfG fence, Subfillence and Attributes. EXERC1TATION I. Pag. t Corinth. 15. 34. expounded. 4pinio, ni/s compared to fleepers and drunkards. Three obfervations from the end of the verfe.What knowledge ofGod is unattain- able in this life. What may be had. The knowledge ue have concerning God di/lin- zuiJhed into Natural, Literal, and Spi- ritual. Exc
EXERCItATION 2. Pa&. 120. That there is a God, the prime diElateof na- tural light; deducible frommans looking backward to the creation , forward to the rewards and punifhments difpenfed after death upward to the Angels above us, downwards to inferiour beings ,within our felves to the compof tion of our bodies, anddictates of our confciences about us to thevarious occurrences in the morld. EXERCITATtON 3. Pag.. 129. f eaEons three ways of dfcovering God fill Jhort ofmanfefting what he is. The ex- prefion in Exod. 3.14. molt comprehen. five. A brief expofition thereof Satans impudence. Natureand art both unable to di/aver the Trinity. What Scripture revealeth about it. Bafils memento. Ju- hhan.s impiety. Socinians branded.. The three Penns compared to thole three wells' inGenef. 2,6. Ex-
EXERCITATION 4: Pag. 143. Divine Attributes calling for tranfcendent retpeï . They are fet down in the Scri- pture fo, a to curb our curiofty, to help our infirmity, toprevent our mapprehen- fions, and to raite our efleena ofGod. Spi- ritual knowledge fuperadding to literal clearnefs of light,fweetnef oftalk, fen/e ofinterefl, and jncerity o f obedience. AP HORISMEIV. Pag. i55. Goodnefs and Greatnefs are Attributes fo comprehenhve as to include a multitude ofdivineperfedions. EXERCITATION I. Pag. 155. God defcribed from goodnefs and greatnefs both without and within the Church. A lively pourtraiture ofhisgoodnefs in thefe- veral_ branches thereof. Exod. 34. 6, 7. Bowels of mercy implying inwardnefs and 3 ten-
tendernefs, Our howeh of love to God, of compafsion tobrethren. Mercy not to be refufedbyunbelief, norabufed by prefttm- ■ ption* m \ Exercitation 2. 169. Gracewhat. From itfpring Election, demption,VocationfdanHification,^Salvation.A Caveat not to receive it in Vain, It purgeth andcheereth. Glojjes uponTit. 2.u,i2.and 2Then .z.16 ,17 .The exaltation of free grace exhorted to. Long- fujfering not exercifed towards evil An gels > hut towards men of all Jorts. It leadetb to repentame; is Valued by God, andmuft not be fleightedbym. A dread* fuUexampleo fgoodnefsdejbtfed. Exercitation 3. tPag. 181. 'The bounty of God declared by his benefits, viz. giving his Son tofree usfrom hell, UsSpirit to fit usfor heaven, his Angels to guard us onearth, large provifions in t * * the
the way, and full Játisfanion attur jour. neys end. John 3. t 6. James 1.5. and Pfal. 24.1. G/offed. Ifai. 25.6. Alluded to. Inferences fromdivine Bounty, bene- ficence to Saints not dealing niggardly Did, God, exemplified in David, Paul, andLuther. Truth in God is without all mixture of the contrary. it appears in his makinggoodofpromifes , and threatnings; teaching us what toperform and 'that to expert. EXERCITATION 4. Pag. 201. Keepingmercy for thouí`ands explained. Men exhorted to trufi Godwith their pom fleritÿ. Luthers hill Will and T'efta- nient.Iniquity tranfgrefsion andfinwhat. Six Scripture exprefsions Jettingout the pardon thereof. Gods goodnefs therein. Faith and repentance the way toit. Par- don in the Court of Heaven, andof Con- fcience. The equity and necefsity offor- giving one another. We are toforgive as God for Chrifis fake frgiveth us, viz. heartily,
heartily,feedily, frequently, throughly. A twofold remembranceofinjuries, in came- lam 04 in vindidam. EXERC1TAT1ON 5. Pag. 223. the latter Claules of Exod. 34.7. fe tranflated and expounded as to con- tain an eight branch ofdivinegood- nefs , viz. Clemency in correaing. Equi- ty in vißting iniquities of the fathers up- on the children. Clemency in flopping at the third and fourth generation. A leffn for magiorates. 1 Beech of our Queen Eliabeth. Gods proclamation in Exo- dus 34. Improved by Mofes in Num- bers 14. EXERCITAT1ON 6. Pag. 234. Job. i I. 7, 8, 9. expounded of divine Greatnef. Three realns of that Expofi-- tion with the refolution of a que/lion about it. The height of Gods univerfal, unaccountable, omnipotent Sovereignty trolledand improved. Ex-
ExER.c1TATIoN 7. Pag. 25 ;. The depth of Divine Omnifcience teen in difcerning the deep things of man , yea rf Satan , yea ofGod. Our Nefcience di/co- vered and acknowledged. The longitudeof Gods perfectionhated. Eternity proper to hint. Not of fmed by, or afcribed to men without blaFj hemy. EXERCITATION 8 lag. 263. Divine immenfity fhadowed out by the breadth of the Sea. Divine Omnipre- fence cleared and vindicated. The propos fal hereofas an antidote againfl finning in fecret. Five practical corolla- ries from the greatnefs of God in gene - ral. A P H O R I S M E . V. Peig. 277. The Goodnefs and Gbeatnefs of God are both abundantly manifefted A by
by his decrees of Election and Pre- terition , together with his works of Creation and Providence. ExER.ctTATtoN 1. Pag. 277. How predeflination cometh to be treated of bere.. Elefiion defcribedfrom the Z'Lature, Antiquity, Objets, Produels and CauJe ofit. Rom. 1r.3;. 2 Tim. I. 9. with Tit. 1.2. Ephe . t. 4. with Ivlatth. 25.34. opened. OfAFtsfuppofng their objec`s. Of acception of perfons Tat . it is; and that Predeflination doti, not im- port it. As 13.48. Expounded and vina dicated. Whether one Elect may become a reprobate ? The negativemaintained, and Cor 9. 24, 25, 26. cleared. Ephef. 5. and it. enlightned. Concerning thegood Bleatire of Gods 'mill and the countl thereof.. EXERCITATiON 2. Paz. 31o. ÿPrcterition defcribed. The term defended. Ephef.
EpheC 1.4. compared withRevel. i 7 8. Ephef. i. 9. and Rom. 9. 13. CX.- pounded. God not bound to any crea- ture; except by promífe. The parable in Matth.zo. urged. The three configi c.nts ofnegative reprobation. Dr Davenants <Animadverfions againt NI' Hoards book recommended. The goodneloci God manife/ted in EleEtion, as in a rn jt free, peculiar, ancient, trading, and ftandíng favour. EXERCITATION Prig. 3 x7. n Introduction to Romans 9. Moft part of that chapter expounded, together )vith fundrypaffages inchapter lo, and 11. for .proof of thefe t1vo conclutons. i. That Paul in Rom.9. doth upon occafion pro- pound and proAcute the doRrin.eof Pre- defIination. 2. That he derives the De- cree of preterition from the Sovereign greatneJs of 'God. A.Confeaary ß;e virg how ufefull the [aid doctrine is to lober ,nindes. .A 2 E
EXERCITATION 4 Pag 359. creation what. Pythagoras andTri.fine- giía. Hebr. 6.3. opened:. Scripture- Philofcphy. Ex nihilo nihil fit, how true. Creature what. Gads goodnefc in works cf creation particularly in the framing ofAdam. The confultat ion upon wí)icb, pattern after which,parts ofwhich heframed. Two pillories, one o fa Prief the other ofa Monk. The original ofboy dy andfòul improved. EXERCITATION Pag. 381. The fame and other attributes of God de- claredfrom hisprovidential di//enfations,, the interchangeablenefs whereof largely difcourfd of and applied from Ecclef- Oles 7.14..1 glofs upon Isaiah. chaps. 1:o. it. Che,arfulnef a duty in fix re- 'peas ; Croy's how to be confidered. 5.
AP HORISIVIE VI.. Pag. 400. Providence extends it fell, not onely to all created beings and to all hu- mane affairs_, efpecially thofe that concern the Church but even to the fins of Angels and men. EXER.0 1TAT ION. Pag. 400. IntroduCtion concerning the contents ofthis Aphorifine. Providence over all created beings. Prefrvation ofmen to be afcribed to God himfelf, not togood men, yea not to good Angels , in whom heart -. fearching and patience wanting. Provi- dence reaching to humane affairs Oeco- nomical, Civil, Military, Moral and &c- clefiaflical. Arlaftafus his deign fru-- lrate. Tome and our nation inflanced in.. j.. G. calligated. EXERC1TATI:ON 2.. Pig. 415. Deuteron. u. 12. opened. Gods can over A 3 the
the Church proved from the provifion he makes, for inferiour creatures. From If- raels conduct. From the experiments and acknowledgements of Saints in all ages. Experiments of the virgin Mary Ko- chellers, Mufculus, acknowledgements of Jacob David, Pfzlmit}, Aul}in and Urfin. From Gods caufing things andarts of all forts to cooperate unto the good of theSaints. Ifaiah 27. 2,3. ex= plained. The Church preferved from, in, and by dangers, EXERC1TAT ION Pag. 438. lard-heartednefs made up of unteachable- nefs in the undemanding, untrariablenefs in the will, unfaithful b nefs in the memory, ,unfenfblenef in the confience and un- moveablenef in the afertions. Metaphors to exprefs it from theparts of mans body, flones and mettais A loft heart. my- chief fearednefs and virulency attend- ants ofhardnefs. Gods concurring there- -unto by way ofprivation, negation per- mif ion, 3.
mifsion, prefentation. Tradition toSatan. Delivering up to lulls and infliction. EXERCLTAT1ON 4. Pag. 463. Objedions againa and Corollaries from the foregoing propofitions.The leari things providedfor. Luthers admo- ninon to Melanfthon. Maximilians addrefi Plinies unbelief. The Plalmills /1tun at the prof erity ofthe .ticked.His recovery by confidering it ma not full, Das not to be final. Thefuperintendency of Providence over military and civil af- fairs in particular. The Churches afflictio ons. Promiles cautioned. Duty of cafling careupon God. Heno autbour of fin.The tteliationof this State, andof this ter.
A CHAIN OF THEOLOGICAL PRLXCIPLES, Or, An orderly concatenation of. 4pborifmes andExercitations, Wherein The chiefheads of arillian gels:gionare affirted and improved. 4PHORISME I. Mans bleffednefs confifreth not in a confluence of mordly ac- commodations, which are all vanity of vanities but in the fruition of qqd in chrift, who onely is the ftrength of our hearts &our portion for ever. B EXER.-
AChain of principles. L.NERCLTATION I. Pfal. x44. end opened. l;leffednef what. Solo- tnons fcope in Ecclefiafles. why he fides him- felf Coheleth. His teitimony concerning the creatures. Their threefold tranfendent vanity. intellectual accomplifiments brought under the fame cenfure, by rea f nof the folly, enmity, anxi- ety and inftifficiency that attend them. Ana o- flrophe to the world. His is a. cafe, which bath long fnce been deter- mined by the Prophet David,who in Pfalm the hundred four- ty fourth, after he had twice charged thofe. whom he calls orange children, with a mouthJj eaking unity, once in the eighth,and again in the eleventh verfe, goethon to record (as good Interpre- ters ancientandmodern do conceive ) the fubl+ance of their vain talk in a way of boat ing about their flourifh_ ing condition in reference to thriving of children Our Ions, fay they, are as plants grown up in their youth (not wifh- ing they might, as we reade it, but boafting Augu,(iin. Ge- arebrard. Ain(- zmortb. sfo. Baptq. Folen- lius in Pfal. 4:4
11Chain of Principles.. boafling they were ) our daughters- as Exerc. corner-Bones polifhed after the fìrnilitude of a palace; To plenty of provifion, Our garners are full a ordinn all manner of ¡lore; To increafe and ufefulnefs of cattel, Our fheep bring forth thoufands and ten thoufands in our f#reets Our oxen are firong to labour; To peace and tranquil- lityof eaate, There is no breaking in, nor going out, no complaining in our flfreets. Hereupon they applaud themfelves, and as placing their happines in fuch outward accommodations, fay, as it is in the formerpart ofverfethe fifteenth, Nappy is the people that are infuck a cafe. Beatam ¿ixe ?unt ¡.'O U Urns Which fenle is extremely favoured, not cvua iafpt. onely by the vulgar Latine, inferting Dixerunt, but alto by the Septuagint, who render it by i¡.takdemv, bothconcur- ring to have it read, They pronounced the people bled that were infuch a cafe. Then come in the fait words according to this interpretation, as thePfalmiíbs re- folution in the point, by way of Epa, northofis, or in exprefs contradiction B z rather I
4 Aph. r. Ziczbcs 1.8. ei Chain of Principles, rather to fo grofs a niiflake,yea bided f are the people Dhich have theLordfor their God. 4. 2. There is one centre inwhich the defires of all menmeet however distanced in the circumference; One port, for which they are all bound, although imbarked in feverall ve%ls, and affe&- i:ng different winds . to fail by. That centre and port is Bleilidnefs ,: which may admit of this description. It is the acquiefcence of rational appetites in an objet fo full of reali and du- rable goodnefs, as tobe able fully to fatisfie all their longings. The clues}i- on debated in Ecclejiafles is whether any thing under the fun be fuck an objeft. The Preacher refolves it in the negative by reason of that univerfal unity, which overfpreads the whole. creation. Therefore it is, that the eye as he telleth us )' is not fatisfied with feein , nor the ear Did) hearing, becaufe thefe two fenfes of difcipline, when they have given their utroll intelli- gence
. Chain of Principles. 5 Bence cannot prefent the foul ofExerc. is man, with any created accommodati.= ons _ per f fily good without defect , and perpetually good without dea cay. Solomon was one that had both men and money at command, to afsift him in makingdifficult and cóily ex- periments ; a wift heart able to dive into natures fecrets ; a peaceable reign ,. in which he met with nothing to take himofffrom thework, or difturb him in it flrong inclinations and con- ffant endeavours to finde out the ut. moll ofwhat could pofsibl.y be dif covered in any creature, yet he it is that concludes upon trial!, not upon hear fay or conje ture, Vanity of vani Eccles Ls. ties, faith Coheleth, vanity of vanities-, 411 is vanity. 4. 3. Coheleth, which is the ftyle he gives himfelf in that Book comes from a root that fgnifies to collel't and gather, and, though it be of a fe- minine termination, is, for want of a common . gender in the Hebrew B.3 tongue,;
6 Chain of Principles. App i. tongue, (as other words of the like form) capable enough of a mafculine conftrution. To him it may be thought agreeable upon four different notions, each whereof contributeth muchvalidity towhat he teftifies. Firft as a Preacher, who having gathered fun- dry arguments to convince the fons of men of the infufficiency of all things below God himfelf to render them happy, in that Difcourfe fpeaks as to a Congregation ; whereas in the Proverbs he had fpoken as to oneman, frequently ufing this compellation, My fon. So Hieronz, and Cajetan. Se- condly as a writer who had colletled intoa Synopfis all theopinions ofthole, who had been taken for wife men by their feverall followers concerning happinefs confuting filch as vvere erroneous. So Grotiws. Thirdly as a Student , who hadgathered much wifa dome by obfervation and experience, which he there gives demonf-lration of. So Dròughton. Laftly as aPenitent, vvho
. Chain of Principles. 7 who having byhis grofs idolatry and Exerc,. t. other fins fallen from communion vvith the people of God and being defirous to have his returnBand upon record and to teftifie his repentance in that book for the Churches fatis- fadion gathers together many experi- ments of his own personal. folly, and makes an humbleconfefsion of them: whereupon he was reflored, andagain gathered into the bofome ofthe Church. So Cartwright and 7uniws. The witnefs vve feeds beyond exception. 4. 4. In his Teflimony Vanity of vanities, vanity ofvanities all is vanity, the Affertion is repeated as in Pharaohs dream, to [hew its certaintie; and the term of vanity doubled partly to manifefl the trinfcendency thereof, as the moll holyplacewas f}yled TheHo- b; of Holies, and the moft eminent Canticle The Song of Songs : and part- ly to note the multiplicity as Scri pture calleth that the Heaven of Ilea- 'Pens which, being highef1, contains many
g Chain of Principles. Aph. t. many heavens within its circumfe- rence. For there is in the creatures a threefold tranfcendent vanity ; as may appear in that they are Firít founprofitable as to be hurtful' withall. Upon this the Preacher teems to have had a fpeciall eye becaufe after 411 is vanity, he fubjoyns imme- Eccles I. 3 diately What profit bath a man of all his labour, which he bath taken under the fun? He hath done nothing but filled his hands as it were with air , who hath been toyling all his days to replenifh Eccles 5.16. his chefrs with 'wealth And 'vhat pro- fit bath be that bath laboured för the Dind? JuIL fo much, and no more, then that Sever: Seett á. Emperour gat who having run through various and great employ- ments, made this openacknowledge ment, Omnia fui, fed nihil profuit, I have been all things,but it hath advantaged me nothing at all. Neither are they fimply unprofitable but this fore evil did Solomon fee under the fun, name- Eccles 5.13. ly Fiches kept for the °Timers thereof to their
A Chainof Principles. p their hurt. They often prove prejudici- Exerc. ii all to the outward man, expofing it to danger. Who ever robbed a poor beggar , or begged a poor fool ? more often to the inward : whence that of Agur, Give me not riches, but feedme "frith p«y.i0.8,9. food convenientfor mey left 1 he [full, and deny thee, andfay Vohois the Lord l As if abundance made way for Atheifme in §hofe that knpw not how ta manage it. Plenty betrays many fouls to (la- very. Which made the good Empe- rour Maximilian lecond of that name, when a mafs ©f treafure was brought in , refufed to have it hoarded up,pro- fefsing himfelf A keeper of men,, not of money, and fearing left by falling into mandatary love^therewith he fhould ceafe to be a fi femcl capiat Sovereign Lord, and become a fer- fervmfutwm vant to the mammon of unrighteoufnefs. .j ., gd Ij i h r . ::: -r- theg-Chdfti“ §.f y. Secondly ib deceitfull as to PS*lIOa fruftrate expectation when mens hopes of advantage by them are at the higheft. Let him that would rightly C conceive
lo 19 Chain ofprinciples. Aph, i. conceive of vanity ( faith a late Ca- D. Sanded.. fuiff ) imagine the Idea ofa thing made præle&. de Jurauuenr. up of nothing as the matter, and a lie )oaah z. 8, as the form of it. Scripture (peaks of lying vanities, and ufeth the terms de- ceitfull and vain as equipollent. Fa- Pr". 31.30. 'your ( faith .bath/heba ) is deceitful!, and virg.A neid.. beauty is vain. The Poet interprets Va- arm, So. ntts by r endax ; and inold Latine va= mare was the fame with fallere. The creatures are wont fhamefully to fru- ftrate mens hopes and feldome or never make good to the enjoyer what they pron ifed to theexpétant. Yea as 7onahs gourd (having done him no fer- vice in the night, when he needed it not) withered in the mer i when he hoped for rnofi benefitly iááin'f the enfuing heat of the dari Iò the blefsings of this world-frequentlywi- ther at luch times as we looked- to finde the mofl fiéf nefs i-rï, and 're- frefhment from'them. None but Ha- man was invited with the King to Queen Ethers banquet this filled his bladder
ilChain of Principles. I bladder with windy hopes which Exerc, ended loon after in his ruine. §. 6. Thirdly i inconflant and mutable as to be gone all on the lud- den without giving -their owners warning. That is raid to be vain which vanifheth. Man is like to P( 1444. ty, his days are aIhadow that; pafle-th uTha). Accordingly the two Ions Ofthe firft man carried in their names a memo- randum of what they and their poile- ritywere to exped. Cain fignifies fefsion Abel vanity : All the poflef- fions,of this world areof avanifhing nature, and liable to a speedy decay ; or rather, they are not Poffeftions but .7.yod minvi4 Pageants , which 1,vhilePt they pleafe lo'f7ein'adief.1;,,r us pals away from us in a moment. Thofe we have here are running ban- dtuamrepulactei;t (pets delicate, and ferved in with Senec. 'ePia itate, but loon over. Howmany cloth ii°' fwift deftrudion [hatch every day out of the arms of worldly felicity and fhb to the heart at one blow ! Be- hold Beltelhar in the midfl of his C 2 cups
12 Chin o- f Principles. Aph. i, cups and concubines Bruck into a deadly trembling. Herod , when the peoplehad newly invefted him with a Godhead prefently ere it was well on, had it pulled over his ears and became a prey to worms. The rich man in our Saviours parable invited himfelf to a feaft of delicacy and talked ofprofperity laid up for many years ; but that very night was his Ibul required of him to pay the rec- koning. §. 7. Thefe things duelyweighed, I could not but be affected with that P. De as fe?v's gallant fpeech of a Chri ffian writer, If wjr,hour p. 8 5. the fruition of all the world lbere to befold, it uould not be fi much worth as the labour of ones opening his mouth onel to fay, Iwill not buy it : Yet wondered lets at it, when I remembred how much force Ala* jum, & even heathen Philofophers have dif- ad major se- ruts, quart ut darned to think of fcraping to them- :anciciumm felves anhappinefs out of the worlds me3 cot' orit. pP &net, epií1. dunghill how generoufly they have profeffed their living, above fuch ac- commodati-
,fl Chain o Principles. 13 commodations as it affords. I am re- Exerc. t. ally greater ( could Seneca fay ) and born to far greater things then that I fhould become a llave to my out- ward man. For thereare fomehigher acquefts gloried in by more fublimed flefh and bloud , as much more con- ducing to bleffednefs I mean intel- letual accomplifhments of wifdome and learning. Yet, as when the enqui- ry was Where Mall w/dome befound and Job 28.13,14. where is the place of underflanding ? The depth Paid it is not in me, and the lea (aid it is not Zbith me ; So if the like quefti- on be put concerning Happinefs worldly wifdome it felf muff return the like anfwer, and fay It is not inme, by reafon of the folly, enmity, anxie- ty and infufficiency that attend it, fo as the Preacher might well deter- mine even of it, This is aio Vanity. Eccles 2.1%. 4. 8. I. Folly. The widorne ofthis I Cor. 3.19. Dodd is fooli/hnef with God. So the A- poftle , who (peaking elfewhere of thole who bore the name of molt C 3 know-
1 ," A Chain oP.rinciples. Aph. t . knowing men, faith They became hain Roin.z-zi,wz. in their imaginations and their fooh/li heart lIa/s darkned, profJsinn themfelws wife, they became fools. With men indeed a little fcience may make a great thew; but he onely is wife in Gods alum who is wife to falvation. Give me a man as full ofpolicy as was Achitophel, of eloquence as T'ertullus of learning as the Athenians were in Pauls time; If with Achitopbel he plot again; the people ofGod, With Tertullus have the poyfon of iafps under his lips with thofe Athenians be wholly given to fu- perflition for -all his policy elo- quence,and learning, 'tiemaybebold to call him fool in .Scripture-language. The learnedLogician,tivhorn Satan day- ly deceiveth by his fopbiflry, and keeps from offeringup to God reafonable fer- vice, is no better then a fiol for all his skill: Nor the fubtle Arithmetician-who bath not learned to number his days that he might apply his heart to Paving wifdome : Nor the Cunning Oratour, who
Chain ofPrinciples. 1 who although he be offingular abili- Exerc. a. ties in the art of perfwading men, is of Acgrippa's temper himlef but almofl per, Jaded to be a Chriflian. 4. 9. I I. Enmity. The ? ifdorne o f the Ro r.8 flefh is enmity again/I God. He that cal leth it fo,found it to be ío indeed in his own experience;for Paul was nowhere more oppofed then in Greece the eye of s &s 17 v.16. theworld, more derided then at flthens the eye of Greece. Whence it is that S. James not contenting himfelf with the epithets of earthly and 14 all James 3.15. brands it allo with the name of De- vililh wifdome. What elle was Mat chievel but the Devils profeffour inpo- liticks, as .4riws, Socinus, and filch like rnaflers oferrour have been in Divini- ty ? And of fuch wifdome what other iflìre can be expected but that it fllould leade men to the Déi'il srncvrrp enter fromwhom it came where Bernard is ! i'rs feau'i alta entes, & leases them íá;T1n íSíi r the mile men terran I n{ever fa,'ienter de- b? of this world togo wi/ely doiin to hell. fcendcre in in- f rno. Dc §. io. I IL Anxiety. Wifdome is vita neither
{ AChain of `Principles°. Apor. i. neither attained with eafe,as requiring much f .udy which is a 1 iearinefs to the flelh ; neither doth it, when attained, adminiier eafe but the contrary ra- ther : for when íludy pathbeen mid- wife to knowledge knowledge be comes nurfe to grief. LetSolomon (peak; Eccles. a. I,, Igave my heart to know wifdome I per- 1. ceived that this alto is vexation ofß irit. For in much wifdome is much grief', and he that increafeth knowledge increafetli for- row. Many and dreadfull are the damps that feize upon fuch as dig deep in the mines of learning. Sharp wits like [harp knives do often cut their owners fingers. The deep reach of a prudent man makes him aggra- vate fuch evils as are already comeup- on him, by confidering every circumm fiance fo, as to accent every fad confi- deration, and anticipate fuch as areyet to come, by galloping in his thoughts tomeet them. Had not Achitophel been fo wife as to forefee his inevitable ruine in the remote caufes of it, when Hu/hai's
Chain of rinciples. 1 Hui-has counfel was embraced , he Exerc. r, wouldnever have made fo much haft, as he did, to hang himfelf. 4. i t. Laftly Infufficiency to ren- der men either holy or happy. For when the worldly-wife have dived into the bottome ofNatures fea theyare able to bring up from thence in ftead of thefe pearls of price nothing but hands full offhels andgravel!. Know- ledge indeed and good parts managed by grace are like the rod in Wes his hand wonder=workers ; but turn to ferpents when they are cafe upon the ground, and employed in promoting earthly defignes. Learning in religi- ous hearts like that gold in the Ifrae- lites ear-rings is a molt pretiousorna- ment But if men pervert it to bafe wicked ends, or begin to make an idol of it, as theydid agolden calf of their ear-rings , it then becomes an abomi- nation. Doubtles thefe later times wherein fo many knowing men are of a filthy converfation , and have D joyned
mowrr 18 'A Chain of Principles. Aph, i. joyned feet of clay to their heads of gold, would have afforded good Bore of additional obfervations tohim that wrote the famous book concerning ern, Y ='t,a. the vanity of Sciences, which appearcth in nothing more then their inability to produce futabledeportment in fuck as enjoy them ; without which there cati be no solid foundation laid for true. happinefs. 4. i z. Whereforebethink thy feltat length O deluded world, and write jeren.9,z3. over all thy fchool-doors, Let not the wife 'nailglory in his wifdome; Over all thy court- gates, Let not the mighty man glory in his might ;. Over all thy Ex- changes andBanks, Let not the rich man glory in his riches. Write upon thy look °v I, ing-glaffes that of 1r3athJheba, Favour is deceitfull and beauty is vain; Upon thy Mewes and Artillery -yards that of the r47 _ ° Pfalmifi, Goddelighted) not in the /irength o f an horte he taketh not pleafure in the legs o faman; Upon thy Taverns, Innes, and Alehoufes, that of Solomon, Wine is a
Chain of Trincïples. 19 a mocker, Prong drink is raging, and .01ho- Exerc. . foever is deceived thereby is not wife; Upon Pro "2°,1' thy Magazines and Wardrobes, that of our Saviour Lay not up for your Pelves Mat h,F,=3: reafures on earth , where moth and ruse Both corrupt, where theeves break through and feal. Write upon thy Counting- houfes that of Habakkuk Wo to him Habak.z.6, that increafth that which is not his how long? and to him that ladeth bimjel fwith thick clay. Thy Play:houfes that of Paul, Lovers ofpleature more then lovers 2, Tini. 3.4, ofGod. Thy banquetting houles, that of the fame holyApofile, Meatsfor the belly and the belly for meats, but God (hall = oor.E.13, deftroy both them and it; Yea upon all thine Accommodations that of the Preacher , 4/i is vanity and vexation ofEccles. 1.14; EXER.-
20 Aph. i. Kai. 36. 7, 8. a Chain ofPrinciples. EXERCITATION 2. A glols upon Pfalme 36.8. God in Christ afcul- ftisfyin objet. The circular motion of hu- mane ouls , and their onely reg. A threefold film;ofGodand Christ oppofte to the threefold vanityof the creatures. 4.1. THat that! we then fay V V Are the fons of men in whom fuch flrong delires and long- ings after bleffednefs are implanted left without all possible means of at, taining that in which rational! appe- tites may acquiesce ? God forbid. They (hall be abundantly fatisfied, with the fat ne/s of thy bou/, and thou [halt make them drink of the river ofthy pleafures : fo Da- 'yid to God concerning fuch as put their trufl under the fliadow of his wings. Creature-comforts are but lean bief fngs in comparison , there is a fatnefs in Gods houfe,fuch as fatisfies,and that abundantly. They afford but drops, Chrift a river of pleafures. Look as when an Armyofmen comes todrink at
Chain of Principles. z at a mighty river. , a Jordan, a Thames, T'xerc, they all go fatisfied away, none com- plainingof want, noneenvying ano- ther becaufe there was water enough for them all : whereas had they come to a littlebrook there would not have been found enough toquench thethirit ofeveryone. So here.The creatures are finall brooks that have but a little wa- ter in them, yea broken ciflerns that hold Jerem,a.13 °. no water : No wonder if fouls return empty froin them. But Chriít hath a ri- ver for his followers ,able to give them all fatisfadion. We mutt not exiled more from a thing then the Creatour bathput into it. He never intended to put the virtue of foul-fatisfying into anymear creature but hath referved tohimfelf, Son and Spirit the content- ing of fpirits as a principally part of divine prerogative. To fuch as expe& it elfewhere,that perfon or thing they rely upon may fay as Jacob did to'-a- chel, 4m I in Gods /lead ? Ger.so.x. 4. 2. Certain it is that none can D 3, make
22, Apn. i. Aleque enira facat beaturn hominemnail qui fcait liomie nem Deus. Aug. epift. S z. Heb. r. ;. aAd imaginem DelfaCta ani ma rationales ceteris omnibur occupari po:ef%, repleri non Po. tcfl. Bernard. germ. de bo nis deerend, chain of Principles. make our fouls happy but God who made them, nor any give fatisfaction to them but Chriff who gave fatisfa- ¿lion for them. They were fashioned at firft according to the image ofGod, and nothing fhort of himwho is Ili. led the brightnefs ofhis Fathers glory, and the exprefs imageofhis pertn can replenifb them. As when there is a curious imp prefsion left upon wax, nothing can adequately fill the dimenfions and li- neaments of it but thePeal that ftamp- ed it. Other things may cumber the minde but not content it. As loon may a trunck be filled with wifdome as a foul with wealth ; and bodily fubfcances nourished with fhadows, as rational' fpirits fed withbodies. Whatfoever goodnefs creatures have is derivative, whatfoever happinefs they enjoy Bands in reduction to the Origi- nail of their being. The motion of im- mortali fouls is like that of celeshiall bodies purely circular. They red not without returning back to the fame point
. chain o f Principles. 23 point from whence they iffued,which Exerc. 2. is the bofome of God himfelf. Fifhes are faid to vifit the place of their ípawning yearly as finding it moff commodious for them ; and fick pa- tients are ufually fent by phyficians to their native foil for the fucking in ©f that air from which their firft breath was received. Heaven is the place 8E as iì;ß, where fouls were produced ; the fpi- a«iNr aßá rit of manwas at first breathed in by the Father of %pirits and cannot ac- quiefce till he be enjoyed, and heaven in him. 4. . Witnefs was born to this J truth by the Amen the faithfull and true witnefs when fpeaking of thofe whom the Father had given him, he uttered that remarkable affertion, This John 17,3 is life eternall that they may know thee,,and 7efus Chri whom thou hall fent. Al% whenhe made his followers that pro- mile of refr, Come unto me all ye that la- Mat`h,'Y hour, and are heavy laden, and 1 will give you t ell. Take my yoke upon you,. &c.. and. Ye
24 Chain ofPrinciples. Aph. t. ,'e /lull finde re/I toyour fouls. God would not rell from his works of creation till man was framed : Man cannot rat from his longing delires of indigence till God be enjoyed. Now lnce the fall God is not to be enjoyed but in and througha Mediatour : Therefore when any man clofeth with Chrifi, and not till then , he may fay with the Plal: miff, `return unto thy refl, O my foul, for the Lord bath dealt bountifully with thee. That Which theKing of Saints tefti- fied will be mofi readily attelled by all his loyall fubjeds. Enquireoffuck as are yet militant upon earth wherein their happinefs confills the anfwer i John I. 3. will be in their having fellow/hip with the Father, and with his Son Jefus Chrift. Let thole who are triumphant be asked what it is that renders their heaven fo glorious, their glory fo incomprehen- fible ye íhall have no other account but this, it is becaufe they have now attained a complete fruition of that alfufficient alfatisfying ever-bleífed and
fÌ Chain of iPrínnCzp es. z ÿ and ever blefsing object God in Chrifi. Lxerc, 2. 4. 4. Nor can it ealily be denied by fuch as confider that in this objed there is found a threefold fulnefs, oppo- fite to the threefold vanity in the crea- tures which I difcourlèd of before. ]Firs a fulnefs of utility oppolìte to theirunprofitablenefs. Infinite goodnefs extends it Pelf to all cafes and exigents without being limited to particulars, as.created bonity is. Hence in the Scripture God and Chrift are compared to things molt extenfive in their ufe, and of mofi univerfall concernment. Philofophers look at theSun as an uni- verfal caufe : Chriíf is called the Sun of Malac. 4. 2 righteoufaefs by the Prophet ; and The Prat. 84. ix Lord God faith the Pfalmiff, is a Sun and fhield. In a Tree the root beareth the branches, and the branches fruit. Chrií1 is both root andbranch. A root in Ifaiah, In that day (hall there be a root Ira, pro I4. of .7ej which ¡hall 'land for an enfrgn of thepeople ; to it fhall the Gentilesfeek, and leis refi _lima be glorious. -A branch in E Zecha-
z 6 Chain of Principles. Aph. 1. ;. 8. ° 7.8, ió. d, Zechariah , Behold 1 sill bring forth. my rvant the Branch. In a building the foundation and corner-lone are most considerable in point ofufe. Chrif is both. Thus /áith the Lord God, behold i lay in Sion for a foundation aflone, a tried dlone, a precious corner-/lone, a lure founda- tion. In military affairs what more ufefull for offence then the fword, for defence then the shield ? TheLord is both. Happy art thou O Ifrad who is like unto thee 0 people? faxed by the Lord-the Ihield of thy help, and who is the frbord of thine excellency. In civili commerce mo- ney is of moli generall ufe for the ac. quiring of what men need, of which Solomon therefore faith it arfrvereth all things ( whence it is that worldlings look at a full chef as having a kinde ofDeity in it,able to grant themwhat- foever their hearts dehre) of God iìZ ahri/I it is mof true. He onely can an- fiver all the delres, all the necefsities of his people; and is accordingly laid to be their ,ilver andgold as7uniuu ren- ders. Deut.;;. z9. Eccles so. 19. .. C.bicquicl numinis pracf n tlb'f,s opta, e: vcnáct;claufum pof.sidet arca 5ovem. Perm ArJir.
i Chain ofPrinciples. 27 ders the place in fob. To him a foul Exerc. z. may not onely fay as Thomas did M' Jib =Z 25. y J J ot Oinuá, o. Lord and my God, but as another, yetis tcnr leclif.,.. 'non mourn mews omnia, My God and my all. gets, & ar. rturn, vi- §. 5. Secondly a fulnels of truth ;f,quetábi9 and faithfulnefs oppofite to their deceit. The creatures do not, cannot perform whatfoever they promife, but are like deceitfull brooks fruarating the thirffy travellers expeetiation. We reade of Semiramis that íhe caufed this Mot- to to be engravers upon her tomb, If any Ding 'land in need of money let him break open this monument. Darius, having perufed the infcription, ranfacks the ièpulchre, finds nothing within , but another writing to this effet, Hadit thou not been unfatiably covetous thou wouldefI never have invaded a monument of the dead. Such areall the things ofthis world. They delude us with many a promifing Motto as if they would give us hearts cafe; but when wecome to look within, inítead of content- ment, afford us nothing but convicion E z of
28 .44 chain o f Principles. Aph. t. of our folly in expelling fatisfaElion from them. With God it is otherwife. I-le is faithfull that promifed, faith the A. = Their. 5.24. pole; And again, Faithful/ is he that called) yoti, who afo will do it. I am the =4.6. way, faith Chrift of himfelf, the truth and the life. In him beleevers finde not lefs, but more then ever they looked for; and when they come to enjoyhim completely are enforced to cry out, as Kings 10.7. the Queen of Sheba did The half arcs not told me. §. 6. Thirdly a fulnefs ofunchan'- ablenefs oppofite to their inconf$ancy. Ma'ac.3.6. This God challengeth to himfeif, Iam the Lord, Ichaise not And Jefus ChrifI H.voz3 s. is laid tobe thefameyeflerday, and to day, and for ever. Another Apoftle, (peaking James I. 17. of the father of , from whom deft-ends every good and perfelt g ft, ( therein al- 3einrius in 1Llding , as Hein/iuus conceives, to the 1,cum. High Preift his Urim and Thummim, that is lights and perfections; to Urim . i n thefe words father of lights to. T.hummi iß:1 in thefe Perfect gift) tells us
Chain, of Principles. us that with him is no variablenefs nei- therlhadov) of turning. The metaphor is thought by force to be borrowed from the art of painting wherein pictures are firít rudely fhadowed; then drawn to the life. In the creatures we findea full draught and livelypourtraiture of muta- bility ; but not ío much as the rudi- ments of a draught, as the leaft line or Jhadowof it in God and Chrift. 2. Exerc. 3. Tepii1s a7lDQit1` dvFc«. hareus in 1a.. EXERCITATION 3. Two conclufions from Pfalm 73. 22h26. The Pflmifs cafeRated. The frequent complication of corporal and Ipiritual troubles. How God flrengtheneth his peoples hearts againg their `bodily difempers ; how under difcouragements of fpirit. The f cret fupports offlying grace. What kinde of portionGod is to the Saints. Acorngra- tulationof their happinefs herein. §.I. URom that patheticall paffage in one ofthe Palms Whom bale Prajm. I in heaven but thee ? and there is none up on earth that I defre betides thee. ]vy f eJh and my heartfaileth; but God is thefirength E; of
.f Chain of Principles. of my heart, and my portion for ever. there two conclufions may be railed. There is no perton or thing in heaven or earth fhort of God in Chrift to be looked upon andde- fired as our utmoft good. z. The fruition of God in Chrift is able to make and to continue a man happy even in themîdf} of utmoft extremity. The former I have treated of in the foregoing exercitations, intending to handle the latter in this. That I ac- count an utmoft extremityas tokinde, ( thoughas to degrees it maybe either more intenfe or more remifs) when there is a complication of fufferings both in body andmindeat once. Such was the Pfalmifts cafe here. It is not flefh alone, or heart alone, but my flefh andmy heart, in conjundion,bothfailed him at one and the fame time. Such is the fympathy of foul and body, that when it fares ill with one, the other commonly is d.ifturbed. Ifthe foul be in
ei Chain ofPrinciples. in an agony the body languifheth. Satans buffeting Paul with blafphe- mous thoughts as fore conceive proved a thorn to his flei'h. On the other fide, if the outward man be torments ed, the inward is wont tobe difmaied, even to failing ofheart. The Stoicks indeed thole magnificent boafrers, talkof an Apathie, andPlutarch tells us that 4geMaud whenhe lay fick ofthe gout,and Carneades, who came to vifit him obferving what pains he con- Hided with, was about to leave him as one not in cafe to be fpoken to, bad him flay, andpointing at once to his own feet and tohis heart laid, Nothing comes from thence hither; as if his minde were no whit difquieted for all the fufferings of his flefh. But far better men thenanyof them have born wit - nefs to the contrary. Our fled had no refs, but De mere troubled on every fide; without There fightings, irithin Tere fears.. So Paul. David in one of his Palms thus O Lord heal me, for. my bones are Vexed; 11 Exerc. 3. z C r.1 o7cóTO-4. ?n Qcr,c)4. Mane Carnea. des, 209il mirra illinc ¡Jac per- venir. z Cor.y.5, Pfai.6. z, ,
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