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A EXPOSITION WITH Praaicall Obfervations CONTINUED UPON The Twenty-fecarid , Twenty-third, Twenty-fourth, Twenty-fifth, and Twen- ty-rixth Chapters of theBook of JOB: BEING TheSumme of Thirty-íeven Le&ures, delivered at lllagn<.s neare LO N DON Bridge. By JOSEPH C A ti. Y í., Preacher of the Word, and P ilur of ehe Congregation the=re. Is AIAH 40.8. The Graffe withereth, theflowerfadeth : Best the werd ofOur god /hall landfor ever. LONDON; PrintedbyM. Simmons, and are tobe foule at her houle in e4ldersgare fireet the next dore to the ruildedLyon. i h 5 9.

,13,,%,,s,b ,,,,a,,,,,,,,su , ' ^s N oisricrritric riVrivirailliorPri<kritriurritioevriN vivimitiiiItfiikvaix TO THE CHRISTIAN READER. TO Thofe efpecially of this C i T I E, whoyet continue to promote this WORK E. 0 e S the Apofile Peter ting to all the Saints faycl, This kcond Epi- ftle, fo I may fay ( and have learned, I hope, to fày it without hoafling or comparing ) This fe- venth Epifle beloved ) I now writeunto you in all which my defire is to f}irre upyour pure minds by way ofre- membrance, that ye may be mindtnll of the words which were fpoken, andof the troubles A 3 which o á a+5 o o i s 0Z;

To the k_;hri!}ian eadero which were endured before,by this (Great Ex- ample of fuEfering) Holy and patient Job. And though feven,being aperfe5l number,might hint me afaire pretence to fit downe anddoe no more, yet I am further from thinking what I havedone perfe&, then famfromdetsling (in reference to myovine intention) to perfe5i (ac_ cording to that meafure of light which (hall be given in ) what isyet to doe. 'Tis A Generall mercy, that in an Age wherein the fword bath been calledout to doe and bath done fo much, there bath beennot only leylure, but encourage_ wentfor The pen to doe this little. And'tis your ffeciall honour, whofrillpromote this, or any wort eof this kinde, tbat whileye have been en- gaged in fo (Treat a chargefor the maintaining of a Warre, and theprefervingofpeace, ye have not excufedyourfelves in this poynt ofcharge. And . (pobly) it willbe no difhonour to this Age in future Ages, nor to This Nation in For- raine Nations, to fee or heare, that our JJ irits have neither been hurriednor fkarredby warren andchanges into an indifJoftion or incompofea_ nesfor workes ofuchferioufnes andretirement What Danielpropbecyed ofthebuilding of the Wallof erufalem whether literal or myfticall) is true ofthis Paper-wall (which is nohanger to

To the C;hriflian Reader,. to Jerufalem) it bathbeen built inTroublous Times. Except the Lord buildboth houfe and wall, they labour in vaine that build incalmeft times ; and where the Lordbuildeth ( thouryhby weake andunskilfull hands ) labour /hall not bevaine infiormy times ; it (hall neither be la- bour in vaine, becaufe unfinifbt for of ; nor fhall it be labour in vaine, becaufe unuferull when 'tis finifht. The blefng of God ( and without that nothing can ) delivererh all our honeft labours from thefe two vanities, andhis bounty delivereth themfroma Third. For while wearefiedfaft and unmoveable, alwayes aboun- ding in the worke ofthe Lord, as we may have aftrongconfidence that our labour (hall not be ira vaine to others, fo afull affurance that itfhall not be invaineto ourfelves. Plaine-hearted _Ja- cob labouring in the integrity of his foule for Laban, onely inkeepingfheepe, though his wa- ges (as envying that he thrivedfofait) was changed ten times, yet he thrived thefatter, and he who came over Jordan with his ftaEf'e, be- came two bands. To be fure we can never want either pay or reward for that work which is a reward and can pay it (elfe. And though, Iknow ( and cannot but thanefully acknowledge HonouredSirs) that this long con- tinued

To the hrifti in fi eader. tinnedworpe bath been anocca/ion of confidera- ble expense toyou ; yet Imuch beleeve that it will not prove any thing of lofe to any of you. There is (faith Solomon) that fcattereth and yet increafeth , and there is that withholdeth more then is meate and it tendeth to poverty. They thatflatter to doe good, fow what they fcatter ; and that which isTowne ina rightfoyle increafeth to a harveft. They that withhold what they have, more then is meete, (hall not hold what they have, but meete with poverty. As that which isgiven in charity,for the reliefe ofthe poore, fo that which is given in a due tempered liberality for the ufe of the publicke, is lentto the Lord, and he willfurely repay all that be bath borrowed. Therefore give a porti- on tofeven and alto to eight ( whether indi- gent perfons, or pious ufes) for ye know not what evill íhall beupon the earth. Ifevil come upon the earth, they will be found theheft Intl- bandsoftheirgoods, who have laid up mogi in heaven ; and ifgood continue upon the earth, they will notfinde any mife of what is fo laid up. Iwrite this, not as eitherfearing an abate- ment ofmyowneprivate interef, nor as hoping or looping after an increafe o f it : but only as a gate fn teflimony ofwhat ye havefreely done for

To theCihri(iìan Reader.- for the carrying onofthis worke, andas an argu- ment that infodoing yehavenot doneeither un- wifely or unprofitablyforyourfelves. Asfor this peiceofthe worke now given in toyour hands, andpublifbed to the view of o- thers, I(ball only fay, That herein ys have an end o f the Controverfall or di f jutative part of this Booke. ' obsfriends havenowfinifbt their lafl reply upon him, and -Job bath fini(ht his lxft'anfwerto them. For though he continuetb fpeaking five whole Chapters longer, yet he fpeaketh, rather to the general! fateofthe Qe- flion, then to anyoftheir particular objections, as may appeare hereafter ( ifGodgive leave in the Explicationof that large and pathetical! drfèourfe. And it was znell,thathis Opponents would make an end foanewhere , and leave what they had ofered to thejudgcme it ofequall andinditf-crent moderators. Which may be a jsfl rebuke upon many in this Age, who will difpute and draw thefazv of contention ever- laftin?ly ; if they thought it a dif ono -sr, when they have aidall to Iayno more, or were refolved never to be fati.;fled, how much er how often fever theyhave been anfwered. Mo- 1 Berate and mode c d«pnting tends to heal- in , but the itch of difputing ( which an Ho- a non -11

To the Chri(ian Reader, inourable and learned Knight, deceafed, would ¡have engraven upon his Tombeftone) leaves ?nothingbuta (cabby foarneße upon the minds ofmen, and loth rather widendifferences then ',compote them. Abner (eyther grieved or wea- 'ryed with the tedious protraçniion of a civili warre ) called to 7oab ( Captaine Generali of .) Davids Army) (hall the (word devour for e. ver ? knowefl thou not, that it will be bitter- ' nefiein the end, how long (hall it be ere thou bid the people retnrne from following their brethren ? We have but too much caufe to call ' Andcy upon forne Leaders in the Scholafticall Warre, Shall your tongues and pens devoure for ever ? knowye not that it is unpleafant to many in the way, and is like to be bitterneffe to moreinthe end ? Whenwill ye return from ollowing your Brethren ? Eli phaz,Bildad,and Zopharfollowed their Brother Job long, but theygave it over at laf, and returnedfrom fol- lowing him. Though, I confeffe, there is a ne- ceffity o fcontending, andthat (as the Apoftle Jude exhorts) earneftly, both by f eech andpen, for the faith once delivered to the Saints; Yet there are many contentions, which it hadbeen well if they hadnever been begun, or at leaft rick!), ended. Andwhenmen revile and bla f _. pheme

To theChriíhanReadk~ pheme rather then argue, It is bed to take up that Counfel whichgood Hezekiahgave in com- mandement concerning Raling Rabfakch, An- fwer them not. Solomon hath given us the fullfiatê ofthis duty in a f'eeming contradreli on, while inone verfe heforbids ra to anfwer a Foole, and in the next bids I'M anfwer himn. The foole mlf} be anfwered according to his folly, but the anfwer mud beframedanddrawn up by the f rength ofreafon andwifedome ; that is, thefoole muft be macle tofee hisfolly , left he grow up andbe confirmed in his opinion , that what hefaith is true, becaufe he is notfhewecl the error ofit ; yet, The foole mull not bean- fwered according to his folly, that is, ifhe fpeake or write vainly and revilingly, 'hewing rather thefrothynefeofhis wit,or the over-flow- ing ofhis gall, then the fobriety andfoundnefe of his judgement, he that anfwers himmuff not conforme eitherfpeechor f ile to his, left he be like unto him ; The anfwer which we give to another, beareth the image and is the meafure ofourfelves; Andour ill mannaging of a mat- ter renders its as badasothers, thoughour opini- on be-better. OurMailer Chrift being reviled reviled not againe, we his Difciples andfol- lowers ought to intimate him, and not to render a 2 cvill

Ta the Chrifiian Reader, evil] for evil], or rayling for rayling, but corm trariwife to blelfe. While we are called to con- tending, let um doe it fayrly and candidly ;, Chrisi would have tizs thew love and tenderne.' to our brethren, as well as zealefor Him andhis Truth. They cannot but doefo, whoRandupfor truthpurely as 'tis the truth ofChrift,rather then as it is their own opinion. And ( though lam. loath to be,fufpitiou4, yet ) I greatly fufpetl, that the reafon why many caf fomuch dirt and dif>onour upon the perfous of their Brethren, While they appeare as Champions for the Truth,, proceedsfrom a ferret defire to procure honour to their own perfons rather then tbe advance- ment ofTruth. Feace andtruth are a bleed payre, andwere we more for peace we fhould foonerfindout the truth ; But fo long as men contendrather fora, party or anopinion then for truth, ratherfor viiory and the Mafery then for truth, ratherforhonour (I had almofad humour.) and intereft thenfor truth, as we are. fore not to meetewithpeace,fo we are extreame- ly hindredandpuzx,l'd in feeking out the truth. Themoft probable way to keepe downe fume 111 tented opinions, is to lay down all difputcs a- bout them; efpecially, now, when ',loft ifnot all Contìoverpies on.foote, have been fifted to the bramzo,

To the Chrifian Reader. branne. What therefore remaines but that we Waite for light and convici.ion from heaven, looking how the holy Spirit of truth and peace, willfiateand determine thole poynts upon the confciences of men ;. And I amfullyfatisfyed that ifall wouldfitffer their (onfciences to an- fiver and reply rather then their conceits and parts, ofour difputers in this age would like Jobsfriends) difputenomore. O That we could a while leave arguing with and an- fwering one another : efpecially railing uponand fcofng at one another)andfall'to prayingfor &. loving oneazother, according to the utinoft ten- der ofGofpel- love.. For as love is the comple- meyt orfulfilling ofthe whole LawofGod, the [cope or intentional) end of the Commandement, fo it wouldbe the conclufon orfini thing andde- termining endof all the Controvertes which a- rife or arefiarted among men. And i conceive that (inmoft poynts ofdifference) a fevcre and: Magifteriall impofng of an opinion upon o- thers inway ofdifpute, is asbad and ;s un-Go -u fpel-like, impofe it upon any by way of power. Belovedand HonouredFriends, ye may per- ceivebowfarrcmyjoy, forbeing arrived at the. endofthis difputebetween job and hisfriends,, bath)

To theChriflian Reader. hatb trassfportedme topre forat leafy anami- .cable carrying onne, if.not an endofall our dif putes ; and that ( as the itpoflle advifeth ) freaking the truth ( andfor the truth or Truth- ing it) in love, we may grow up into him in all things, which is the head even Chrif ; From whom the whole body fitly joyned together andcompa&xed by that which every joynt fiup- plyerh, according to the eff'eauall workingof every part, maketh encreafe ofthe body to the edifying of it felte in love. Love is a knitting, and therefore an increafing grace. That which uniteth many in one,mnft needs edifie That one, which is the refult offuch a union. Asfaith is that Grace by whichwe receive all from God, lo love is thatgrace by which we conveigh and divide good among ourfelves. There is not the leafyjoynt in the myflicall body ofChrifi, butgi- veth forcefupply to the whole, becaufe logic is the ligament of it. As we can want nothing while (as the Apoflle Jude exhorts) we keep our felves in the loveot Cod, ( whether we una cterfiandhimofthe love ofGodto u4., or ofour love to God, makes no difference as to this scat- ter) fowe can hardly want any thing,while we keepe our f felves inthe love ofone another. That all who love the Lordjef ìßs Chrifi infincerity may,

To the ChriflianReader, may, by thepretence andinfluence of the Spirit of love, not only 4eepe themfelves, but increafe in the love ofGod,and in the love ofone another, till we are fullyBrowne up in him in all things, which it the head even Chri f is the will) and prayer, as it ought to be theendeavour of all and ofhim who would The 18th of the Third Moneth commonly cal- led Msj.X65,5. SIRS Scrve you Faithfully in love josEpH CAïtYL,o.

Chap. 22. An Expofstion upon the Book of JO B. Vert. I. hits #iitlachritrsïoùoSo/i AcitnI lanI nik #iùi&iiyi+ageIaL e /1"1 Rx710041 IPIPOVErfi WIV E iFVEFEV fii*ems AN EXPOSITION WITH Praticall Oblervations UPON The Twenty-two, Twenty-three. Twenty., foure, Twenty five, and Twenty-fix Chap. cers oftheBooke of JOB, JOB,Chap. 22. Verf. I, 2,3, 4. t. Then E:iphazthe lemanite anfw redandfaid, 2. Can a man be, profi'tableunto God, as he that is wife may be profitable unto himfelfe ? 3. Is it any pleafure to the Almighty that thouart teous?or is itgain to him that thou makeß thy wayes,per- feU ? 4. Will he reprove thee for fear ofthee ? or will he enter with thee intojudgment ? L I THAZ now enters his third and Taft contefl with 7:4 ; in which fome tell us that be beh verb himfeife like a man who feeks Vie`fory rather then Truth: who though he bath been fufficiently an{wered, ye will not Item to be overcome; yea that he takes up the lame weapons to maintain this third, with which he maintain'd his two former Encounters ; The firit in the fourth and firth Chap rent, and the fecond in the 15 tlr as jibe were refolved to con. ß tradi t

2 Chap. Zz. An expodtion upon the Book of Jo B. Verf. z° tradic, though he couldnot confute the reafons wherewith lob had made his defence. But as fuch a carriage as this in Difputation is altogether vaine in it Idle, fo it is moll uncornely in awife and godly man ; who ought not ro refijfe truth and reafon though Ipoken by an Adver- fary, but rather mock fill' to lit down andconfeffe his own errour and miftaking : And therefore though Eliphaz in this anfwer or triplication doth but roule the fame ftcrne, and move upon the fame hinge in general! Rill ad,udging 71b to fuffer for his finne, and to be punifht as an evili doer, yet he putsall into a new me- thod, andvaries the fceane or the manner of his argumentation, which may be reduced to this forme ; as if Eliphaz had faid : o Job if thoufuffereft all ttefe evills for,forte caufe (as-certainly thou deft, for thrfe things could not come by chance, but by the wife diJpofureand providence of God) then that caufe or reafon for which rhos:fuffereft, muff eitherbefound in Gad or in thy[elf : If thou fad eft the reafon is in god, and that be doch it by bis prerogative, thou . d f rafty intrude thy felfe into his ferrets, andart overbold or cu- riots infearching into his bidden counfels ; andwhen thou haft made out thy cenjeEtures; we may a eafsly deny as thou doff airme . but if thon haft recotsrfe to, and reflii'tpftupon tbyown felfefor toe caufe ofthy forrewes aId fufferings, Purely thou cavil find out or pitch upon no4i g elfe but thyftnfulneffe and abounding tranfgrefons, which while thou refs/rft to acknowledge, thou deft but harden thy heart a- gainft God, andgroweft impatient under the rebukes ofhis affitling hind, therefore 1admonifh thee to repent, &c. This kemes to be the femme of that whole difcourfe which Eliphaz gives in this Chapter, as will further appear in the explication of the parts. Againwe may contra& his fcope and give it in this brick ; Job having conftàntly affirmed againfthis friends, that god equally of- fitis the righteous and the wicked : and having laid ( which might bavegained refpeït to what he was about tofay) that hepleaded for god (Chap. 2a. 4. Asfor me, is my complaint to man,orfor man, no it is to god, or in Gods behalf) Hereupon Eliphaz taxeshimwith tbioprefumptien, as ifbe would needs undertake to be a patron for god, andfo to bringhim inform advantage or tofand oirn in Read, for the maintainingof his caufe s therefore be begins his .beech with this chiding expoflulation;Can man be profitableunto God?or(fuppofe thou

Chap. 22. An Expofition upon the Rook of J o B. Verf. z. thou wert(which Ifhallprefently difprove)aa thouhaft often boafted, righteous, yetis it any pleafiare to the Almighty that thou art righ- teous ? This feems to be the intent ofthe whole Chapter, in which we may further take notice of two diftin& pares. The firft is repre. henfory, Eliphaz reproves and rebukes lob forely, to theendof the 20. verfe. The fecond is hortatory ; Eliphazmoveth lob earnelily to re- pentance, in which he coucheth many promifes, and gives Affu. ranee that it (hall not be in vain, from the 20th ver. to the end of theChapter ; Acquaint aacsv thy [elfe with hire, and be at peace, therebygood/hall c,me unto tire, &c. The firft part, his reprehenfionbegins at the fecondverf V. 2. Can a man be profitable un:o God?There are thr a readings ofthefe words.Firft thus, Can a man be compared to Clod ? Some ñ'amgceid Dea labour much in the defenceof this reading, but I (hall not flay up- ho oar etiaV on it. For though it be a truth that man cannot becompared to okra perfe£ta God, howwife or how good foever he is. What's the wifdorne or fkrrit Jciamia. the goodneffeofman to God ? Yet the Original( Text doth not vulg freely yecid it belie up to that eradiationwhich bears this truth, 2. Mafter Broughton renders thus. Can the humane sight teach the Omnipotent ? that word which we render to beprofitable, he, to Teach ; The Chaidee Paraphrafefavours this tranflation, and 4 idam ver. fume render it fo in both parts of the verfe ; Cana man teach God hum dtí7i As be that is wife may teachhimfelfe? Ifa man fhould be fo bold p'odocere expa to take uponhim to teach God, wouldGod regard his ruching; ? hoar in + g g bamïlti.hía. bu_ I (hall pals by this al,o,efpecially confideringthat eliphaz had Merc. no reafon to tax 'ob with fuch a prefumption, as jibe had taken upon him to dire&God how toorder his affayres ; when asfob himfelfe (chap. 21. verf.' 22.) had itrongly repreffed and con- demned fuch a boldneffe. Shall any teach God knowledge ? 7ob having fo lately exalted God above mans teaching (aswas chew- ed in opening that verfe) it is not probable that Eliphaz fhould, reprove him, as conceiting himfelfe wifeenough to teach God : Or that hethought 74 either haddone, or wasabout to doe that which withhis last breath aimed, he confeffed no man could do. The third is our reading, Can a man be profitable unto God? Can a man ? he d9th not mean an ordinary weake, fickly, fraile man ; but a man, yea any man at his belt : the word here ofd B z notes 3

Chap. 22. An êxpofrtion upon the Book of J o B. Verf. 2° notes a man in his health, ftrength, and glory ; a man in the flower and perfection not onlyof his naturali abilities, but in the richeft furniture and array of his acquired, yea infpired abilities. Take this man,lamanof thefe attainments, a man thus acçom- phi1 t, and Cabe profitable to God ; For as when the Plafmilt faith ( `pal. 3 17. ) ell Herfe t a vain thing to fave a mash By the Hore there, we are not to underfiand a lean, poor, week, flow-pac'd borie, or a firong, fwifc borie unman'd ; Such a hone is indeed a very vain thing to fave a man by,Such a hone maydo a man more hurt then help when he comes into danger; but the pfa°m'ft means a horte ofthe greatest ftrength, courage, and swift. neffe : A horse exactly man'd, and taught ail ';is pollutes, even filch aho fee is a vain thing to lave a man. Again, when the Scrip- ture faith, . Cell came to lave finny rs, ce nfuft rot underftand it of leffer, lower, or ofthe ordina y to; t of finners only, but even of the h.gheft and the greateft, for loch fetus Christ carne to fave as well as the !eat; of finners. So here when'ris raid, Can a manbe profitable to God ? we muff expound it ofthe highelt of the liar- ndit, of the holieft, of the belt ofmen; Canaman be profitable unto god? The word is El, Thestrong god ; Can the firongeft rnan be profitable unto the ftrong, the Ifghty, the Omnipotent, the AlmightyGod? Can be 6c profitable? Can he bring any ad- vantage, gain, or profit to God ? Should he reasonwith unprofitar ble talke(faith Elipbaz Ch.r 4.) or with words that bringin no profit? Awordofthe fame root, figaifies aTreafurer, who is a keeper ofpublick profits (Efay22. 15. Goe, get theeunto this 7reafurtrevenunto Shebna. Can a man be profitable ? Thus Eli- pbaz reproves 74 for infifting fo often upon his own innocency, as if that were anadvantage toGod ? As ifhe had faid, how ho- ly or righteous foever any man is,the Lord receives no advantage by him. So that Elspbat (it feemes) apprehended yob trotting or boafting of fomewhat in.himfelfe,as if he had thought Godhis debtor,or that he had done fómewhat for wh`ch Godwas behold- ing to him. And upon this grourd, that God is debtor, or be holding to noman ; Sliphaz undertakes lob ; And though his fuppoi:tionwas false, yet his pofition was true, and gives us this profitable obfervation, That the be, ofmen.cannot oblige gods or Merit any thing at his hand. That

Chap. 22. An Expofition upon the Book of J O B. Verf. I. 5 That which is our duty to do, cannot merit when we have done it. We cannot oblige either God or man by performing our own obligation. Thus Chr1ft argues, Luk. 17.7. Which ofyouhaving afervant ploughing or feeding (awl!, will fay unto him by and by when be is comefrom the field, geear, d fit down to meat ? ..9nd willnotfay unto ;sins, make ready wherewith Imayfup, andgird thy felfe, andferveme, till I have eaten anddrunken, and afterward thou flalt eat anddrinke. D .,th he thanke that fervant becaufe he did the things that were commandedhim ? 1 trove not. So likewile yee, whenyee have done all theft things which are commanded you, fay, we are unprofirable fervants, we have done that which wa.t our duty to doe. Where hrift proves, that becaufe the fervant had doneno more then was his duty to doe, therefore he did not me- rit in doing it. whenyou have done all that is commanded you, fay yee are unprofitable fervants. He that doch all thofe things that arc commanded him, is a man indeed, a man ofworth, a manofmen, yet ( let that begranted that he reachech to the utmon line ofthe Command) he is anunprofitable fervaur, hebath but done his duty. There is another parable in this Gofpell ofLuke that Teems to be fomewhat oppofite to this ( Chap. 12. v. 36, 37,) emend ye your [elvesbe likeunto men that wait for their Lord when he will returnfrom the wedding, that when be comethand knocketh,they may open to him immediately. Blefedare theft fervanes, whom when the Lord cometb, he/hallfindfo watching, that is, at their worke. Watching is not meant here ofa bare waking,or not being afleep, fora man may watch, in that fenfe,and yet be as bad as a fleeper Tobe found awake,and yet idle, to be found awake yet doing no- thing, is as blameable as to be found afleepe So that to be found watching is to be found intent upon, and labouring in the worke of the Lord. Ble,((ed be tholefervants whomwhen their Lord come etbAall be find fo watching) what will he doe ? Verily Ifayun- toyou, that he (hallgirdhimfelfe, andmake them tofit down tomeat, and will come forth to ferve them. In the 17th Chap. Chrift faith ; if a fervant have been hard at worke in the fervice ofhis tord, even as a man that is come from Plow, or from feeding his Cattell, yet his Matter doch not fay tohim, fit downe tomeate, but firft bids him gird, himfelfe and ferve him, and af- terward got to meare. But here 'cis laid, the Lord pre- fently.

Chap, 22. An Expof:tion upon 'tke Book of J o B. Verf, z fantly girds himfelf, and makes his fervants fit down to meat, and will come and ferve them : fo thathere he fpeaks, as if the Lord were much beholden to thefe fervants. whereas before he fpeakes ofthem as unprofitable fervants, towhom he was not at all be- holding. For the clearingof there two Parables, we are to diffinguifh them by their (capes. Thefcope of the Parable in the i 2 h Chap. ter is to fhew,that the diligent fervant (hall receive much from the hands of the Lord, or that the labour of the diligent fervant (hall not bein vain, or unprofitable to him. But the fcope ofthe Parable in the r7:h Chap. is to Phew, that the molt diligent fervant cannot doe any thing that is profitable =unto bis Lord, Hemay doe that which may beprofitable to him- felfe, but he can doe nothingthat can be profitable to his Lord, that's the fcope of the 17chChapter, which falls in fully with the Text, and obfervations that I am nowupon. There is a wide dif- ference between thefe two parables. To thew what a dilligent fervant may expeíî, is one thing, and what the molt diligent fer- vant can challenge or require is another. For indeed chofe fer- vants inthe a z h Chapter, to whom the Lord adminilters the Supper, or towhom heminiflers at Supper, muff fay that they are 'unprofitable fervants to the Lord though they are to acknow- ledge (to the praife of their Lord) that hit fervice bath not been unprofitable unto them, and they muff fay foupon thefe confide- rations. Firfthe is their Lord, they his fervants, not their owne ( Cor. 6.20.) Tea are bought with a price, yea are notyour own, therefore glorifieGod inyour bodies twin yourfpirits which areGods. God is theowner of our bodies and fpirits, our (elves a -e the Lords. Now if we our felves, our bodies, and our fpirits are the Lords, thenmuch more are our fervices his. Ifthe perfon be a- nothers, all the work done byhimmuff be his too. Secondly, The houle wherein thefe fervants are fe.fted is the Lords. The whole fabrickof heaven and earth is his houfe, He bath fec it up to entertain and feaft his people in. Thirdly , All thecheere and good things with which theLord feaffeth his fervants ( all the comforts which grace holds out in this life, or glory in the next life) areof his own proviti- on, the whole furniture of the Table is of his colt and charge,

Chap. 22. ifn Expofition upon the Book of J ó a. Verf. 2. 7 charge, therefore they are obliged to their Lord, not their Lord to them he is indeed profit <ahl; unto them,but they are not pro- fitable unto him : They by their floath and idleneffe might de- ferve to be fent fupperleffe and hungry to bed, but by all their pains and diligence they could not deterve their Supper ; Can a man be profitable unto God ? Secondly, Obfirve, Twit God is abfolstely Independent and perreil in himfelfe. If there be any impoilibility that man fhould be profitable un- to God, then he is Selffufficien, and altogether Independent, in reference toman : He that cannot receive anyaddition is perfe& in himfelfe,and he that is Pelf.Iufñcient, needs not : to receive any addition from another, is an argument of imperfection. And fetingGod neither receives, nor can receive any thing from ano- ther, he muff needs be perfe t inhimfelfe. David (Pfal. io. 2.) fpeaking ofhimfelfe (as the type ofChrift) faith, O my fettle, thou haftfaid unto the Lord, thouart my Lord ( that is, thou art my Portion and my All) but my goodneffe extendetb not to thee, I amnot able todoe anygood which reacheth to thy benefit, or encreafeth thy happineffe, for thou art mine, In the 5oth Pfalme the Lord afferts thishis own independency ; IfIwere hungry, I wouldnot tellthee, for the world is mine and thefulneffe thereof. If I had any hunger ( that is, any defect upon me) I need not goe- to the creature tó ask a fupply, I could' fupply my felfe if there were anyneed, but ther's none : TheLord he is infinitely above all hunger, above all wants and defects whatfoever. He indeed threatens Idolaters, that hewill famifh all their gods (Zeph. 2. I I. ) Idols Nil be hungry, they (hall be famifht, and have none to adminifter any thing to them. This theLord cloth, when he withdraws their refpei and worfhip, that name. and reputation which once they had in the world from them worfhip is the food ofIdols, that keeps l veieffe Idols(as it were) alive, and therefore falfe gods are farnA d, when their falfe worfhip is cats down; but who can famifh the Lord ? IfI were hungry, &c. I would not tell you.; Can man be profitable unto god ? But it maybe objected ; Cannot a man be profitable to God ? is man noadvantage, no helpe to him ? why then ( ?udg. 5. 23.) Sings Deborah, Curfele Meroz, faid the e4ngell of the Lord, saute 1

Chap, 22. An Expofition upon the Rook of J o a. Verf, y; curieye bitterly the inhabitants thereof, betau/e theycaws noè to the' help ofthe Lord, to the help oftheLord againfi the mighty, It fhould feem then that theLord had need ofthe helpof thefe inhabitants of Meroz, and if they had come forth, it had been an advantage to him whyelfe were they curled for notcoming forth to the helpeof the Lord ? I anfwer, man is laid to helpe the Lord, when he helps in the Lords cafe. Perfonally the Lord needeth not my helpe, but the Lord maybe helped relatively,in hiscaufe,and in his people. Thus we help the Lord; whenwe help man, whenwe help the Church, and people ofGod ; It is our honour as well as our duty, to help his people, and give alliance in his Caufe, This theLord takes fowell at our hands, that he reckons it as help given to him- kif. Again, if confider thehelpe as given to the Lords people we are not to conceive that the Lord needed the helpe of thefe menofMeroz, as ifhe couldnot help them himfelfe without the alliance or a}d ofman. For when he feerh that there isno man, then bk own arme brings Salvation, Ifa. 59. i6. 'Tis the dutyof man tocome forthand draw his Sword in the Lords quarrell a- gainft the mighty, but the Lord needethnot the fword ofman to fubdue the mightieft. Secondly It may be ob'e&ed ; Cannot man beprof ,able unto god ? he speaks ofthe Church ofthe 'ewes, in íuch language as implyes them a profit to him. Exod. 19.5. Now ifyee will obey my voyce indeed, andkeepe my Covenant, then¡hallyou be apeculiar treafure ante one above all people. And is there no profit in a trea- fure? Again, Dent 32.9. TheLords portion is hispeople, acob is the let of his inheritance. Hach aman no profit by his portion? no advantage by his Inheritance ? Now ifthe Lords People ba his portion, his Inheritance.his Treafure,his peculiar fpeciali treafure, how then can it be laid, they are no profit, no advantage to hin? I anfwer the Lords people are his treafure, not b caufe they enrich him, but becaufe hebath a high etteeme of then. The Lords People are his treafure, not becaufe they profit him, but becaufe he protefts them : IfI fay to a man, you (hall be a riea- lure to me; I may doe it, not becaufe I espec`t any profit from him, but becaufe I have a high eíteeme of him, and re- folve

Chap. 2z. fln Expofition upon the $ook of Io B. `Nerf. 2, 9 refolve to prote5t and defend him as I doe myown portion and treafure ; In this fenfe doth the Lord fay of his people, 7e are my areafure. We efteerne treafure, and treafures are under pro- teftion, left any take them from us. Thus the Lord fpeakes ofhis people, not that he hath anyprofit or gain by them, as men who ordinarily have portions and Inheritance in Fields or Houles which are their flock and livelyhood. Indeed there is a Revenue which the Lord hath by his people as they are his portion ; that is, a Revenue of glory and honour, not a Revenue of profit. But if you fay glory and honour is profit, and an advantage toman, is it not then an advantage to God to be glorified by man ? I anfwer, It is no advantage to God when he is glorified by man, Our glorifying of God doth not add any glory to him that he hadnot, but it is only the letting forth of that glory which he had ? there is no encreafeof his fulneffe by all the honour and glory that the creature gives him. We are commanded to glori- fie God. (.Matth. i. i 6. Let your light fo _Thine before men, that they may feeyourgoodworksandglorifie your Father which is in Heaven.) But God dothnot receive any additional) glory by us,how much or how clearly foever our light fhineth hefore men A candle addsmore light to theSun, then all the creatures in the world can adde to the glory of God, when they have fludied his glory, and laboured to glorifie him to the urmoft all their dayes.. Thirdly, that of Davidmay be yet obje&ed, Frahm. 4. 3. The Lordbath f et apartfor himfelfi themays that id godly. And if lo, then it feemes he intends to make fome profit ofhim ; it is an al- lu, onunto chofe that vend wares:A merchant looks upon this and that commodity, and then faith this is for my turne, this I like, let it apart for me. Seeing then the Lord bets the godly apart for himfelfe, it founds as if he meant to make fotne gain or advantage by him. I anfwer, the meaning ofthat Scripture is not, that God fers a godlyman apart as one that he gets profit by, but as one that he intends to bellow mercyupon;or hePets him apart forfervice, not for gaine ; The Lord ferves his own ends by the fer- viceofman every day, andPets apart thegodly man for his fpeci- all fervicc. C Yet

i o Chap, 2a. An expofition upon the Too{ of J o B. Verf. Yet a little further, I (hall demonftrace that a man cannot be profitable to God. irfl, Godhad all perte&ion before man was, therefore man cannot profit God. `Pfal. 90. 2. From everizfting, and to ever- /offing thou art god, that ìs, ti!ou art ic:fi ;ite in glory and excel- lency from everlalling. God was Godas much before there was a creature, ashe bath been corer lince the creatures were ; there- fore creatures adde nothing at all co hire. 2. All the goodnelfe and profi able:,eff° of man cosier from God, therefore no pr. fit goes unto God from man : that's the Apotlles argument, Aft" a7. 7g. where he thews that man cane not advantage God, no' not by worship He ù not aaorfhpedwith sensbands as though he neededdny tárug. What, doe you think God callech for your worth!), becau e he needs your worship ? or as if he could not teil how to 1). without yourworship? No- thing lefie ; Seeing hegivoeb raa<Ilifcasd breath and all things. He that gives all things to all Wren, needs nothirgof any man : heres t. e poll les argument, the Lord givethout all things, life, breath,an..i all comforts whatfoever toall men, therefore he needs nothing of any man, no not the worshipof any man. i Cor. 4.7. The Apoflie gus that reafon againfl boafting : what haft thou that thin haft .g,t received, wherefore then daft thou boaft ? When doe men boy,'?even when they think they have done God a good. turn. what i6Hfi thou that thou haft not received ? therefore why d,ft thou boaft ea ifthou had 11 not received it. What can he receive ofus from whomwe receive our all ? And thoughwe mrft returne all to him in a way of thankfulneffe and duty, yet god needs not that wefhould return any thing to him in a way of largenefe or fupply. 3. Take this demoniiration of it ; they who live much in God, even they ( upon the matter) need little or nothing ofthe crear cure ; they ( upon the matter) are Independent as to the crea- ture who depend fully upon the Creator. The good or evill of this world is not much to them, who are much with God. They have but little to doe with the Creature, and can doe well enough without the creature. (Hab. 3.17.) Al- though the figtree(hall not bloffom,neither /hallfruit be in the vines, the labour of the Olivefhallfaile, andthefields (hallyeeldno meate ; thefiockfball be cut ciffrom thefold, and there (ball be no herd in the

Chap. 22. An Expojition upon the Book of J o B. Verf. 2. I I theffails ; yet I will rejoice in the Lord, I will joy in the godof my faÌvation. As if hehad laid, what ¡fall creature comforts are ta. ken away fromme, I can live upon God alone. The life ofa be- liever is much above the creature, howmuch more is the life of the Creator ? The Apoftle (i Cor. 6. io. ) !peakingof him felfe, faith, as havingnothing, andyet poffeng all things. If Paul by the high arclings of his faith and dependencies upon God could fay he poffffed all things, while he was as having nothing in the creature. Surely God hath all,when he bath nothingofor from the creature ; He may fay in the ftriáeft fenfe, having nothing (of thefe things) andyet poffe ing all things. Lay thefe two obfer. vations together. Firft, Tha the Creature cannot oblige god. Secondly, That Cod is Independent, abfolute, perfeEt Without the creature, and the refult of both will rife up in thefe eight conclu- fions. Fire, this will follow, That wefbouldnot murmur, nor be difcon- tentedwith our Efiate whatfoever it is, why ? we are not profi- table unto God, we have deferved nothing at his hand. Difcon- tent arifeth from Pride, from an opinion that we are not anfwe- red according to our worth ; we fhould never be difcontented, were we convinced that we are altogether worthlef e. Coo bue fit down in this thought that man cannot be profitable unto God in any Rate, and then be difcontented with your ¡late if you can. Secondly, If the Creature cannot be profitable unto God. Then, all that god dothfor man, yea for Angels, proceedeth from hisfree grace. Wegive him nothing afore-hand, nor any thing afterward, therefore it is grace before, and grace after grace in all. We receive grace when we have no grace, and we receive more grace when we have it ; yet by the grace we have we doe not cáe- ferve to receivemore ; Ak: we received the firfi grace, meerty ofgrace, fo we doe the tiro d. No man is afore handwith God ; if any think they are, let them thew their B lis, what they have brought in, and it flail be acknowledged. Rs311. i I. 35. 34. Who hark firJt given, and i fh 11 berecompenced to him again ? For ofhim, and through him, and to himare all things, to whom beglo- ryfor ever,, Amen. Thirdly, If man cannot be profitable unto Gad, then as C z none

z,2 Chap. zz. An expofition upon the 'Book of J o B. Verf. 2.. none fhould dare to come to God in their own worthineffe, fo tone fhould fear to come toGod becaufe of their unworthineffe. We fhould notbe difcouraged, though as yet dead and fruitleffe, though vain and unbelieving ; Theworft ofmen fhould not keep off from God, becaufe they are unprofitable, .teeing the belt cannot profit him. Ifwe have done much it is nothing to the Lord and ifwe have done nothing, it is no barr to he Lords doing much for us. Go d willnot turn us back becaufe we bring him nothing, nay he invites us to come without any thing (Efa. 55. a.. ) Ho every one that thirfleth, come to the Waters, buy, &c. Eiere is buying, but for what ? for profit ? no, but come 6u' wine & milke without money and without Price. God loth not expec`2 any profit ; there is a kinde of buying, but its not for money, nor for mercyworth. As the Lord fometimesfells his people, fo he al- wayes fells his graces and comforts, for naught (Pfal. 44. r 2. ) Thcufelleff thypeople for naught, anddo fl not encreafe thy wealth by theirprice. That is, thou leaven thy people under miferies and afflidtions, by which it doth not appear that thou getteft any honour. Now as the Lord doth fometimes fell his people, fo he alto fells his mercy and grace to his people (as to any de- fert oftheirs) for naught ; he fells without money and without price, therefore be not difcourag'd iiyou have nothing ofyocr. own of any worth to p:efent unto him. Say not, wh re- with ¡hall we before the Lord ? The pooreryou come in your own thoughts, the richer you fhall returne ; For ke filleth the hungry with good things, but the rich hejendeth empty away. Fourthly, if man cannot be profitable unto God, then our gifts and parts, yea our holineffe and graces doenot make us, neceffary unto God. God may fay unto the great Ones of the Earth, I haveno needofyou, and to the rich I have no needof you, and to the wife, I have no needof you ; yea he may fay unto the godly and to the holy, I have no need of you neither. There is no creature neceffary to God, feeing he cannot only (as we fay) live, but live in the heights, of happineffe without the Creature Fiftly,Ifno man can be profitable unto Cod,thenwhatfoeverGod requires ofus, he aimes at our profit, and not at his own ; all is for us, or for our good, which will appear more fully in the ope.

Chap. 22. An,-Expofition upon the Book of J ò r. Vert., 2. 13 opening the next claufe ; He that is wife may be profitable to him - felf. The Lord bathdefigned all our wifdome sod obedience to our own benefit : So Maffei (pake to the peopleof Ifrael(Dear. 6. 24. ) The Lord commanded to to doe all theft ftatutes,tofear the Lordoar Gcdfar our goodalwayes, ti-at he might preferve to alive, aT iris at this day. It is not for the Lords good, but it is for our good that he commands, and we obey. And as the Lord com- manded all things in the Law forour good, not for his own : fo . hecommands us to believe the Golpel not for his good, but foe our own ; he is not to be Paved by ir, it is we that are to be Paved by it. He doth not call us to work as men doe their fervant<, that he might play the good husband, and get fame profit by keeping us had at labour. Indeed the Lord keepeth his fervants hard at labour night and day, theymuff be continually upon duty : But hedoth it not (as I may fay ) to play thegood husband, to encreafe his flock by ir, but it is for our profit, That which Chrift (peaks ( til/Iar. 2. 27.) about the Sabboth, is true of all other the commands of God, we are apt to think, that God requires a feaventh day, becaufe it is for his profit and advantage; no faith Chrift, the Lord bath not an eye to hìmfelfe, but to man ; Th- Sabboth wad made for man; that is, for mans advantage, that he might look heaven ward,. that he might worke in the things which concern his own bkffed- neffe, therefore bath the Lord appoyntcd him a yelling day. The Sabbath was made for man, and not man for t he Sabboth. Sixtly, Then our difobedience cannot hurt God, our floret cannot difadvantage him, impaire his bleflfedneffe, or dimi nifh hi- glory. As mans obedience is no profit, fo his difoEe- dierce is no difprofit to God. Sinners fhall be punifhed, s they who have wronged and di(honoured God, they (hail be dealt with as fuch : But really, all the fnnes of the world Cot not bring any damage or difadvartage to God ; tliba is cx, prefl'e to this point, in the 35.-Chap. of this Booke, verf. 6, 7. Ifthou inueft, rehatdaft thou agairft him? ( Every fin is againtl theminde ofGod, but no (inne is againfl the happineffe ofGod) or if thy trapfgre ions be multiplied, what doft thou unto him ? Is God impair'd by it ; Surely no, God loth not loofe a pion from his flceve (as I may fay) by all tht: Ganes committed its the

T4 . Chap. 22. An Expojition upon the Book of Jos. Verf. z.- the world ; He bath no dependance at all upon our obedience for his bleffedneffe : our íîns cannot hurt him, as our obediencecan. not help him, which Elibu fhevves in the next verte ; If thou be righteous , what giveft thou him ? er what receivoth he of chi ,e hand ? Seventhly, hence fee the honour ofGod, that -bath made fo many creatures, and man efpecially of whom himfelfe bath no need, that bath fo many to fervehim, and yet needs none of their fervices. Give God this glory : We thinke chofe men are very glorious and honourable who have but asmuch'of the Creature as will ferve their turn, all creatures are the Lords, yet he is not ne- ceffîtated to fervehis turn by any of them. rightly, then, fee what-an obligation lyeth upon us continu- ally to bleffe God, to be thankful) to him, to walke humbly with him, who gives us fo many profits, when as we doe not profit him at all. God prizeth that highly by which himfelfe hath no benefit ; he prizes the aftings offaith and holineffe highly, but he bathno advantage by them : God gives us,profit by chofe, though himfelfe be not profited, though he is not the better by any thing we doe, yet we are the better ; The Lordbinds himfelf by promife, that the left good we doe in fincerity (hall have a goodreward; He that giver but a cupofcoldWater to a Difcipls in the name ofa Difciple, ¡hall not to¡e his reward. But ifwe give thoufands of Gold and Silver to poor Difciples, what profit bath Godby it ? And yet though noneof the profit comes to his hand, yet he reckons it as if all wereputinto his hand. All the charityand compaffion (hewed to his people, Chrift taketh to himfelfe ( c... 1atth. 25.) In that yeehave done it unto th%, yee have done it unto me. Chrift had no need ofalms, of qi ringor cloathing, yet he counts it as done to himfelfe, whenwe doe it to any ofhis. Can aman be profitable to goo!? as he that is wife may be profs- table to himfelfe ? Some give the meaning of the words thus Doth it follow, that a man can be profitable unto God, becaufe a wife' man may be po fitable to himfelfe ? our reading reaches the fame knfe. can a manbe fa,able untoGod, as be that id wife may be profitable to him;elfe ? It d00 not follow, ttecaufe A man may profit 1qi 1

Chap. 22. An Expofition upon the Book of J O B. Verf. 2. proftanother man, or p'r, f t, kin felfe, that therefore he may prf fat god. That's the inmate of theargument. '7=1.1 imellexú p r, .145 be that is wife. det5jù;t, er Metcn)m,am The word in the root out fgnifies to underftand, to be Pt u- f<fix profper dent; and by a M.onymie to b: happy, or to profper, b,ctauic t "tr yuo ufually affirz s fUCC eed well ì;d profper in the hands ofwile men f 'Iic teC cedars and happ.nef c uivaily followes wifdome; therefore to be wife, prudemiam and to be profitable, are i:g.:ified by one and the fame word in he tao fire fe- ttle Hebrew. So in this Text, He that ie wi¡e is pr-ftabie to him° qut'ur. felfe, that is, hisaffa re, (hall p-olper. We find tins Tirio nrfixt to divers Pialms,Mafchil which io as much as ate - .aching Palm, :1i:;'hi+, inr.1- a I'falrne making wt/e, a rofalm f r Injt >u i:n. This Title is gi. Ggerr p>xtíenc, yep thole Plalms, which as they have Lorne extraordinary meter, cartrte;r ertt,tíen; foulúal ly. theyare Pfalmsofcotüplaint tinder .ff°f.on ad the reafon ofthat is becaufe there is much initrut/ion in correction, -t,. e, much light of holy knowledge is to be had in the Schoole of dooe, reg :tut. the Crof e therefore ufually rhofe Pla!ms that dr crtbe the aflikaions of the Church, are called Mafc,Sil, 7falrns cf ,g,,ta ikc,d,'' InfiruEbion. He that is wife, and infiruc4s : or he that is wife as having re- ceived inflruaion may beprofitable to himfelfe. All wifdome is not profitable to man, for there is a wifdome of which, the Scripture faith; that God will dr f tro y it ; a man cannot profit himfelfe by that ; and there is a wifdome which is earthly,fen¡call anddivilijh, ( Jam. 3.15. ) A man (be hene, ver fo wifeaccording to this wifedome) fhail not .profit himfelfe by it. There are a fort of wife men whom the Lord will take" in their craftinej¡e (I Cor. 3. 19.) andhow can luch profit them- felves'by their wifdome ? There are wife men whole thoughts theLord kneweth to be but vain, that is, unprofitable; therefore thefe cannot profit themfelves Then what is that wifdom which Eliphaz means whenhe faith, He that is wife may be pr.fitable to himfelfe ? I anfwer, The wife man here intended is not the man that is politickly wife, worldly wife, carnally or craftily wife, but the man fpiritually wife, his wifdome will bring him in pro- fit. He that is guided by holy and godly wifdome, (hall reap the benefit and eat the fruit of it. We have luth wifdome defcri..

I6 Chap., 22. An Bxpofition upon the Rook of j o s. Nerf. L. defcribed (TM. t I r. to.) Thefear of the Lordis thebeginning of mildew, agood underflanding have all they that keep hit Com- mandements ; he doth not fay, a good underltandinghave all they that know his Commandements, for many may know theCom- mandements, and yet not h ave a good underftanding; but they have a good underftanding indeed that doe his Commandements. Ard when the Pfalmift faith, Thefear of theLordis the beginning cfwifdome, the word .8eginsing fignifies not only the firft ftep or entrance into a thing, but the bead or height of it ; fo that Be- ;inning is as much as chiefe, or principal!, the br:ft wifdome, the chiefe,the top wifdome,the head wifdome,or the head ofwifdom, is the fear of the Lord. yob gives the fame defcription of wifdome, in the fait words of the twenty _- eighth Chapter, Beholdthefear ofthe Lord that it ooifdome, and todepart from eviti that is underflanding. Would you know what is true wifdome, 'cis the fear of the Lord : would you know who is wife ? The godly man is the truly wife man, yea he is the only wife man. But then it may be queftioned, Maya wife man be profitable to kimrelfe y Doth not tieApoflle fay ( Rom. 14. 7.) prone ofus livetb to himfelfe, &c. Then how c <on a man bewife to himfelfe? And doth not the Apatie give the rule (aCor. 5. 15.) Chrifi dyedfor all, that they which live Jhould net henceforth live unto ehemfelves : If we may not live to our felves, how then doth he fay here, that the wife man is profitable to hirofelfe.? He that is profitable to himfelf, lives to himfelfe, doth he not ? I anfwer, Firft, the wife man muff not makehis own profit the end or the defigne ofhis wifdome, but he may looke upon his own profit as that which will be the ifiue, fruit, and confequent of his wifdome. A carnal man looks to and loves his worke for the rewards fake : A godly man may look to and love his reward for the workefake. (Troy. 9. 1a.) If thou be wife, thou ¡halt be wifefor thyfelfe, that is, the fruit or the good of thy wifdome will drop into thy own bofom. A wife manmay Tooke for his ad- vantage in the end ofbia worke, though he ù not tomakehis own ad- vantage the end ofbis worke. We are not tomake either tempo- rall or eternal) advantages, the end ofour wifdome ; but we may look upon them as fruits and effects that God lads us to by the exercifeofwifdome. Secondly,

Chap. 22. An Expofttion upon the Booke of Jo a. Verf. 2. Secondly, I anfwer, a wife man cannot be profitable tohim- felfe as the founder ofhis own happineffe, or as having a fuffici- ency in himfelfe tomake himfelfe happy ; but a wife man may be a meanesor an instrument ofhis own happineffe ; and walk- ing in the wayof wifdorne, he walks in the way to his own hap- pinefíe. Thus he that is Godly wife, or that feareth God, may may be profitable to himfelfe. Hence Obferve, Ne that is trulywife, godlyand holy, /ballfindfruit andbenefit by it. The Apoftle (t Tim. 4.8.) affureth us that Godlinefe ra profitablefor ali things. Thegreateft gain in the world is God- lineffe, It bath the promifes of thie life and of that which is to come. Whatfoever drops out ofany promife of the Gofpel, falls into the lap ofa godly man the promifes are his, and therefore the good of thepromife is his. When thepromifes open at any time, andgive forth their vertue, they muff needs give it forth to him that is wife, to him that is godly, for godlineffe bath the promifes. When the Apoflehad rcbuk'd a fort ofmen that made godlineffe only a ftalking-horfe to get gaine, he pre - fently adds, But godlineffe le great gaine, ifamanbe content with what be bath. Godlineffe it felfe is great gaine, if we have no more, but godlineffe brings in gaine, abundance of gaine, be- tides it felfe. ((Atom 6. 3 5.) Seekfsrf the Kingdom of god, and the righteoufneffe thereof, and all theft things /ball be added (or caft in as an advantage) toyou. TheApofile ( Rem. 6. 2, z. ) pats a kinde of holy fcorn upon finners, come, tell me, bat fruit badyou of thole things whereofyou are now alhamed ? What fruit have you by your folly, pride, worldlineffe, envy, what fruit have you found in thefe things ? Bring mein an account of your gaine by traiding in any fin. The end of thefe things u death ; there is nogreat profit in that. But now being madefree fromfin, and becomefervants to God, ye haveyourfruit unto boll nefe, and the end everlafting life. Here are fruits good fiore, and all good fruits both for here and hereafter. We can never want fruit ourfelves, while we are bringing forth fruit unto God All obedience is attended with a blefling, and though as was toucht before, we cannot be the founders of our own blèfíed- sreffe, nor muff we meerlydefigne our own happinef e, or aime D at