you Thus I have shewed Negatively that Christians ought to avoid Envy and Revenge now it remains that I should Affirmatively set down some particular Duties which ought to be reduced unto point of Practice by the Suffering Afflicted Servants of God The First Duty is to acknowledge Duty 1. To acknowledge the righteous dealings of God the Righteous Dealings of God in every thing so did the Church Lam. 1. 18. The Lord is Righteous for I have Rebelled against his Commandements And Micah 7. 9. I will bear the Indignation of the Lord because I have Sinned against him It 's a great Fault in many when they have suffered Wrong to be over curiously and restlesly Inquisitive after second Causes and when they have found them out to be Evil Instruments do trouble themselves with angry querulous Language and Repinings against them By this means a Christian adds Oyl to the Flame and increaseth his Vexations and Troubles Whereas if a Christian could look at the Hand of God and acknowledge his Proceedings to be Just and Righteous altogether How composedly and quietly should he bear up under Sufferings Salvian hath an Excellent Quis est causationis locus Quam liber aspera adversa patiamur minor a patimur quam meremur Quod querimur quod dure nobiscum agat Deus Multo nos cum Deo durius agimus Exacerbamus quippe Deum impuritatibus nostris ad puniendos nos traâ—imus invitum Salv. saying What Cause is there of Complaining Although we Suffer sharp and bitter things yet we Suffer less than we deserve Why do we complain that God Deals hardly with us We Deal much more hardly with Him because we provoke Him by our Impurities and draw Him unwillingly to Punish us David look't at the Hand of God when Shimei reviled him and so did Job upon the Report of his great Losses So must we under Afflictions look at the first Cause and acknowledge God's Righteous Dealings and look unto the Meritorious Cause and acknowledge that the Evil of our Doings which we have Committed have justly procured the Evil of Punishment which we Suffer Let 's then cease from Murmuring and resolve the Effect into the Cause i. e. The Evil of Punishment which we Suffer deservedly befalls us for the Evil of Sin which we have Committed A Second Duty is to Endeavour to Duty 2. To get a submissive Spirit get a submissive quiet yielding Frame of Spirit so did David Psal 39. 9. I was Dumb I opened not my Mouth because Thou didst it The Wicked were a Sword to David but he looked at that Sword as Over-ruled and Ordered by the Hand of God This submissive Behaviour Psal 17. 13. Lam. 3. 29. is a Putting our Mouths in the Dust and a Keeping of Silence when we are chastened by God as Job was c. 38. v. 2. Who is this that darkneth Counsel by words without Knowledge We should Answer with him c. 40. v. 5. Once have I Spoken but I will not Answer yea twice but I will Proceed no further Job's Heart was Wrought over into a submissive Frame and therefore he elsewhere Professeth as c. 42. 6. I abhor my self and Repent in Dust and Ashes Let 's then Acquiesce and rest Satisfy'd with God's Dispensations and learn to Kiss the Rod that beats us Where we are bid to Kiss the Son least he be Angry Psal 2. 12. The Seventy render the Words Kiss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Versio 70. Discipline or Correction Do not say I must Submit for that 's not enough for God will make thee bend or else break thee to Pieces but say I will Submit to a Wise God whose Works are perfect and all his Ways are Just and Righteous altogether Duty 3. to practise the divine Art of contentment A Third Duty is to Study to Practise the Divine Art of Contentment It 's a | 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mystery to learn And it 's a Jewel of great Value to him that is the Possessor of it The Apostle got an habit of Contentment by the Exercise of many Acts Phil. 4. 11 12. I have Learned in whatsoever State I am therewith to be Content I know how to be Abased and I know how to Abound every where and in all Nunquam ergo fuit pâ—â—per Pâ—â—per enim qui multa â—â—pâ—t 〈◊〉 â—um qui plurimis deâ—tâ—â—â—tur seâ— qui pluribus inhiâ—â— pâ—â—pereâ— censeas Divitem vero qui suâ— sorte contentus est Lud. de Dieu things I am Instructed both to be Full and to be Hungry both to Abound and to suffer Need. This Contentment Praeclara est aequabilitâ—s in omni vitâ idem seâ—per vâ—ltâ—s eademqâ—e frons Cic oâ—â— â— 1. is a gracious Frame of Spirit whereby a Christian takes Vir bonus est semper idem in omni â—ctu par sibi Seâ— Complacency in God's Dispensations in every Condition Antisthenes desired of the Gods A great Boon and that was to give him the Spirit of Socrates and that was a composed and contented Spirit One and the same in all Conditions It is said of Cato that no Man saw him to be Changed though he Lived in a time when there were many Changes It 's Observable that when David Pen'd Psalm 57. he was in Adversity he fled from Saul in the Cave and the Title of that Psalm is Al-taschith Destroy not Yet in his Adversity he had resolved upon a fixed contented Spirit ver 7. My Heart is Fixed O God my Heart is Fixed And when he was in Prosperity he holds on the same Resolution Psal 108. 1. O God my Heart is Fixed I will Sing and give Praise even with my Glory His tongue which was hereby meant his Glory should be the Trumpeter of the Creators praise Now a contented minde can bear losses better then other men When God is pleased to bring down a mans condition if then he bring the heart down all 's well To bring thy mind to thy condition and to look upon that Dimensum or allowance given thee by God as sufficient and to be thankful for it this argueth a contented mind Heathens highly extoll a contented minde | Satis divitiarum erat nihil amplius velle Quintil. Declam One saith It 's riches enough to desire no more Another judgeth him an happy man who is Beatus est presentibus qualiacunque sunt contentus Sen. de vita beata content with what he hath at present A third accounts him not an happy man that Beatus est non qui habet quae cupit sed qui non cupit quae non habet Asonius hath what he desires but him who desires not what he hath not Nature is content with a little Grace with less It seems to be a riddle which Hesiod the antient Poet propounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Halfe is more then the whole A learned Commentator brings in the judgments of Plato and Aristotle interpreting that saying
Lam. 1. 18. The Lord is Righteous for I Rebelled against his Commandement A Wise Man will inquire into the end of all God's Chastisements and Labour to answer God's End and that is A Deo putimur sed ipsi facimus ut puniamur Id. lib. 8. Isa 9. 12. 13. to Repent and Turn unto God For this very Reason The Anger of God is not turned away but his Hand is Stretched out still For the People turneth not to him that Smiteth them neither do they seek the Lord of Hosts Here then lieth the great Wisdom to understand God's Meaning and end in Chastising and that is to reform purify and new mold us and to bring us forth out of the Furnace purified Seven times Every Good and Wise Man should ponder in his Heart and practise accordingly that excellent Speech of Elihu Job 34. 31 32. Surely it is meet to be said unto God I have born Chastisement I will not offend any more That which I see not Teach thou me If I have done Iniquity I will do no more This is the right use of Wisdom under the Rod of Correction Second The excellency of this Spirit â— Faith Shines in a strong vigorously acting Faith The Apostle tells us 2 Cor. 5. 7. We Walk by Faith not by Sight Sense fail'd in the time of a dark Vision but Faith failed not Heb. 2. 4. The just shall Live by his Faith Estates Contrivances Friendship and Favour of Men Projects and Expectations all these may Fail A Believer cannot Live by any oâ— these but the Life of Faith is such an excellent Life as we may compare it to Goliahs Sword and say of the Life of Faith as David said of that Sword 1 Sam. 21. 9. Give me that there is none like it What Wonders Faith did the 11. Chap. to the Hebrews gives an ample Catalogue Sense fail'd Job on the Dunghill he saw no visible means of Restauration to his former Enjoyments yet how strenuously did his Faith act Job 13. 15. Though he Slay me yet will I Trust in him And on his Dunghill he saw Job 19. 25. his Redeemer Reason was non-plust concerning Sarahs bringing forth a Son against the Course of Nature But Abraham against Hope believed in Hope that he might become the Father of many Nations c. See Rom. 4. 18 19 20 21. Stephen when the Stones were clattering about his Ears saw Christ standing Acts 7. 56. on the Right Hand of God We often Read in Scripture of Christ sitting in Majesty and Glory but when Stephen was a Stoning Christ was said to be a Standing a ready posture to vindicate the Credere impossibilia rationi Sperare dilata amare deum cum se praebeat inimicum Luther Quarrel of his Suffering Servant Luther gives Three grand Properties of Faith viz. 1. To believe things impossible to Reason 2. To hope for things defer'd 3. To love God when he shews himself an Enemy There are also two great Properties of Faith One is Prophetick to foresee Deliverance Answers of Prayers Removal of Judgments and such like Another is Magnetick to have an attractive Vertue to draw things near that may seem to be afar off Faith will Approximate a Promise and by a patient waiting Spirit acquiesce in the same not doubting the performance thereof in the appointed Season Faith will trust God upon his Word Third Hope acts vigorously in a disconsolate 3. Hope Condition Ezra Comforts the People thus Yet now there is Hope Ezra 10. 2. in Israel concerning this thing Hope is like a Prop or Pillar to support and stay a Building from falling It 's an Anchor cast out in a Storm to stay the Ship The Church quietly bore those sad Calamities incumbent on them Lam. 3. 26. It is good that a Man should both hope and quietly wait for the Salvation of the Lord. ver 29. He putteth his Mouth in the Dust if so be there may be Hope But what 's the Ground of Hope Read ver 21. The Lord will not cast off for Ever There 's Hope that the Rod will not alwaies be on our Backs And there 's Two strong Grounds for our Faith 1. There are Multitude of Mercies in God ver 32. 2. He doth not Afflict willingly We may add further that God poureth not out his whole Wrath Heb. 3. 2. but in Wrath he remembers Mercy God hath not forgoten to be Gracious nor shut up his loving Kindness in displeasure Were it not for Hope we should not receive such Comforts from the Scriptures as we do But amidst all the Troubles of God's People they draw singular Grounds of Hope and Consolation from the Scriptures And to this purpose are the Scriptures Wrote Rom. 15. 4. The Saints rejoyce in Hope Rom. 5. 2. Rom. 12. 12. Although they are cast into Prison they learn their Duty there Rev. 2. 10. And though they are close Prisoners they are Prisoners of Hope Zach. 9. 12. Hope is the Saints Helmet 1 Thes 5. 8. In great Troubles and Perplexities there 's a Door of Hope to get out of them For after Achan was Stoned it was promised that the Valley of Achor should be a Door of Hos 2. 14. Hope Times of Jacobs Troubles should be special times of Jacobs Trust It was a dismal day mentioned Jer. 30. 5 6 7. But there 's Comfort near approaching It is even the time of Jacobs Trouble but he shall be Saved out of it In the Grave though the Body moulder into Dust there 's a certain Hope of a Resurrection Psal 61. 9. comp with Acts 2. 9. Now the same God that can raise the Body out of the Dust can raise up those that lye in the Dust though despised and trampled upon by malitious and inveterate Enemies Anti-christ shall fall and never rise more A Mill-Stone shall be put about his Neck and he thrown into the Sea But Gods People though they may fall they shall rise again though their Sufferings be Sharp yet they shall be short as Athanasius said of Julians Persecution Nubecula est cito transitura And the greater the Sufferings of God's People are for Righteousness sake their Resurrection shall be more Glorious There 's Matter of Comfort and Duty by them to be put in Practice mentioned Micah 7. 8 9. Rejoyce not against me O mine Enemy when I fall I shall arise when I sit in Darkness the Lord shall be a Light unto me I will bear the Indignation of the Lord because I have Sinned against him Levius fit patientia quicquid corrigere est nefas Horat. Eccles 7. 8. Fourthly There followeth the Exercise of Patience And this will make an hard Yoak easy and an heavy Burthen light The Patient in Spirit as Solomon tells us is better than the Proud in Spirit The Reason a Learned Author gives is because Anger is Rash and Precipitate Quia ira praecâ—ps est finem nunquam expectabit quod faciet patiens ira
our Signs there is no more any Prophet neither is there among us any that knoweth how long Eligat opportunitatem qui libere dat misericordiam Aug. However it is a grand Duty incumbent on us to be earnest in Prayers and Supplications in the behalf of the Church as Psal 14. v. ult Psal 126. 4. Isa 62. 1 7 8. Some others there are who are inwardly Wounded and that Wound must needs be more full of dolour and Prov. 18. 14. anguish A wounded Spirit Who can bear God withdraws Deus unus animum fractum quassatum erigere restaurare potest idque verbo suo â—uâ— innitentes e naufragio emergemus caput attollemus Carthw the Light of his gracious Countenance from them and this is their greatest affliction They complain frequently of their Troubles by reason of Gods hiding his Face from them The Terrours of the Almighty affright them and Sorrow drinks up their Spirits To such are many suitable Promises to be applyed and the Application of them to themselves in particular is matter of singular Consolation Particularly let them Read and Meditate on what they Read viz. Psal 94. 11. Psal 112. 5. Isa 50. 10. He that Woundeth can only Heal Hos 6. 1. Una eademque manus vulnus opemque tulit Whether the Wound be outward on the Body or Estate or inward on the Soul and Spirit we must make our Adresses and Applications to that one only Healer the great God of Heaven and Earth Exod. 15. 26. For I am the Lord that healeth thee And our Duty is to make use of Gods healing Medicines Jer. 8. 22. What then is our great Duty but to hearken what God speaks in his Word and beware of Relapses Corporal Relapses are dangerous but Spiritual much more Psal 85. 8. I will hear what God the Lord will Speak For he will Speak Peace unto his People and to his Saints But let them not turn again to Folly CHAP. IV. Contains a Third Argument drawn from God's Providences A Third Argument shall be drawn Arg 3 from divine Providences from divine Providences God's Providences fulfil his Promises As God promiseth help supplies and succours unto his People so by his good Hand of Providence he performs what he hath Promised God Promised great things to Abraham Gen. 17. 1 2. And when Abraham was Ninety Years Old and Nine the Lord appeared to Abraham and said unto him I am the Almighty God Walk before Me and be thou Perfect And I will make my Covenant between me and thee and will Multiply thee exceedingly And God made his Word good to a tittle to him For God gave him Riches in abundance and a numerous Posterity and in him were all the Families of the Earth blessed At God's Command Abraham Heb. 11. 8. left the Land of his Nativity he disputed Valde commendat Abrahamum credulitas promissionis quoniam immediate credidit Deo relinquendo presentia dulciâ— chara ut obediret Deo propter absentia quae non videbat Tena not the Command but yeilded Obedience thereunto And where ever he went he had abundant experience of God's gracious Providence He and his Wife though exposed to great Temptations were safely preserved in the Court of Abimelech As soon as he went Gen. 12. 10. into Canaan there was a Famine in the Land yet God made Provision for him and Preserved him whither ever he went and he obtained Favour both in the Eyes of God and Man Not to multiply many more Instances In Joseph there was a Concatenation of several signal Acts of Providence Although he was envyed by his Brethren cast into the Pit sold to the Ishmaelites and by them to Potiphar Yet God was with him And when Act. 7. 9. through the false accusations of his Mistress he was cast into Prison yet God Gen. 39. 29. was with him in Prison and gave him favour in the Eyes of the Keeper of the Prison It 's very probable that there were several Prisons in Egypt but Joseph was cast into that very Prison where the King's Servants the chief Butler and Baker were Prisoners And it came to pass that each of the King's Servants Dreamed and Joseph Interpreted their Dreams and the Interpretation accordingly was Fulfilled for the chief Butler was restored unto his Place and the Gen. 40. 21 22. chief Baker was Hanged Joseph might hope that he had now purchased a good Friend at Court he reckoned upon the chief Butlers Friendship but he as soon as restored to his Place forgot Joseph Gen. 40. 23. He ungratefully past an act of oblivion of his Ingagements to Joseph But God's time is not yet come for Joseph's Deliverance Wherefore Pharaoh himself Dreams and then the chief Butler remembers his faults and becomes a Remembrancer of Joseph's Skill in Interpreting Dreams Hereupon Joseph is sent for and Interpreteth Pharaoh's Dreams and for his great Wisdom and Understanding is preferred by Pharaoh to be Ruler over all the Land of Egypt And here 's a further Remark of Providence that Joseph hath a Price put into his Hand to be not only under God a Saviour of all Egypt but likewise of his Father and Brethren For when the Famine was in Egypt Cannan and other Places Joseph supplyed their Wants and through God's Blessing upon his wife and provident care preserved multitudes of Families from Perishing Joseph himself acknowledged Act. 7. 9. Non esâ— sine exâ—mplo quod Deus benefacit iis quibus vos nocetis maxime Grot. God's Hand in all things And St. Stephen making an Historical Narration of the several signal Providences exercised towards Joseph ascribes all to the Hand of God remarkable in Joseph's Preservation notwithstanding the envy hatred and malice of his Brethren To this History of Joseph we may add a series of divine Providences fastned together concerning the deliverance of the Jews from the bloody Designs of Haman Although Haman was highly advanced by Ahassuerus and obtained the King's Seal and Pur was cast even a day design'd by Lot for a barbarous Massacre yet Esther by a wonderful Providence though she was a Jew was advanced to be Queen instead of Vasthi She certified the King of Mordecai's faithfulness in discovering a Treason and Mordecai's Loyalty was Chronicled In perpetuam rei memoriam Esther Invited the King to a Banquet and Haman was Invited likewise She then interceded for the People of the Jews and Haman's intended Mischief was seasonably prevented and his horrid Design'd Wickedness fell upon his own Pate The Table proved a snare and the Banquet a forerunner of Hamans Destruction Mordecai was a Loyal and true hearted Subject to the King but Haman hated him for not doing | Non solum consuetudo sed etiam lex domestica Iudaeorum diserte vetat honorem deo debitum ulli mortalium exhibere Drus. in Est 3. 2. that reverence which he expected from him Some are of Opinion that Haman expected more
Comfort wherewith we our selves are Comforted of God For as the Sufferings of Christ abound in us so our Consolation also aboundeth by Christ It would be a large Work though it may be worth the while to reckon up the comfortable Experiences of the Children of God I shall only Instance in some choice Servants of God who Experimentally reaped much benefit by Afflictions David joyns the Rod and Staff together for his Comfort Psal 23. 1. and Psal 119. 67. he confesseth Before I was afflicted I went astray but now I have kept thy Word Luther profest that Afflictions taught him to understand the Scriptures How many have been brought home by Afflictions who in their Prosperity went astray Isiodor saith Adversa corporis remedia sunt animae Aegritudo carnem vulnerat mentem curat i. e. Corporal Adversities are Spiritual Remedies Sickness woundeth the Flesh but healeth the Mind Beza one of the most pious learned and orthodox Criticks that I know of speaks of a great Sickness wherewith he was Visited Morbus iste inquit verae fuit sanitatis principium i. e. That Sickness was the beginning of true Spiritual Health It is not Dr. Arrowsmith chains of Principles vid. melch Adam in vit Exterorum as a reverend Divine observes more usual for Children to shoot up in length than with Christians to wax taller in Grace in or after Sickness Rolloc said upon his Death Bed I am not ashamed to profess that I never reached to so high a pitch of the Knowledge of God as I have attained in this Sickness Olevian said upon his Death Bed In this Disease I have learned to know aright what Sin is and what the Majesty of God is I shall mention Id in vit German but one Example more and that is of Learned Rivet who said upon his Death Bed In the space of Ten Days Dauber 9. in orat funeb since I kept my Bed I have learned more and made greater progress in Divinity than in the whole course of my Life before What further inlargement may be required I leave to the Saints particular Experiences and shall add no more concerning this particular Head CHAP. VI. For Demonstration of the Doctrine by Reasons and first from necessity of Precept HAving dispatch't the First Head of Head 2. for Demonstr by Reason my Discourse wherein I have proved the Doctrine That God is All-Sufficient by Four convincing and weighty Arguments I come now in the Second place to demonstrate this Truth infer'd from the Doctrine viz. That this Consideration that God is All-Sufficient should ingage us silently and quietly to submit unto God and stay and depend upon his All-Sufficiency amidst our greatest Losses and Afflictions The Truth of the Doctrine I shall endeavour to demonstrate by a Fourfold Reason drawn from the necessity excellency and utility of the Duty in quietly submitting to God's Hand and lastly from the mischievous Consequences of repining murmuring and strugling against God The First Reason drawn from the Reason 1 from necessity of precept Necessity of this Duty and that 's to be considered as Necessitas praecepti vel medii 1. For the Necessity of Precept We are frequently commanded in the Word of God to Exercise these great Duties of Waiting Believing and Submitting unto the Will of God David's Faith was an Excellent Cordial to keep him from Fainting Psal 27. 13. I had Fainted unless I had believed to see the Goodness of the Lord in the Land of the Living And What 's the Duty which he prescribes see Vers 14. Wait on the Lord be of good Courage and he shall strengthen thine Heart Wait I say on thâ— Lord. He was much troubled about tâ—â— Prosperity of Wicked Mâ—n He prescribes the same Duty of waiting on the Lord. Psal 37. 34. Wait on the Lord and keep his Way and he shall Exalt thee to Inherit the Land When the Wicked are cut off thou shalt see it When he was troubled with treacherous hypocritical false-hearted Men he prescribed a Remedy Psal 55. 22. Cast thy Burden upon the Lord and he shall sustain thee And his Resolution is fixed Vers 23. But I will Trust in thee David chargeth this Duty of Waiting upon his own Soul Psal 62. 5. My Soul wait thou only upon God for my Expectation is from him And this Duty of Trusting he frequently presseth upon himself and others Psal 37. 3. 5. And he layeth down strong Encouragements to trust in God for there is Security in the Practice of this Duty Psal 18. 30. He is a Buckler to all Psal 18. 30. those that trust in him Psal 37. 5. Commit thy Way unto the Lord trust also in him and he shall bring it to pass Prov. 29. 25. The Fear of Man bringeth a Snare Isa 7. 9. but who so putteth his Trust in the Lord shall be safe And there 's Stability in Trusting in God Psal 125. 1. They that trust in the Lord shall be as Mount Sion which cannot be removed but abideth for ever There 's happiness Prov. 16. 20. Who so Trusteth in the Lord Happy is he A Blessing is their Portion that Trust in God Psal 34. 8. Blessed is the Man that Trusteth in him And what can be desired more Read further Isa 26. 9. Isa 40. 31. And I need name no more Scriptures for Comfirmation of so clear a Truth But if Men will be so Mad as to venture elsewhere they shall smart for it If Men will forsake a Fountian and betake themselves to Cisterns If Men will forsake God and try Creatures and put their Confidence in them they shall pay dear for their Madness and Folly and they shall never find what they expect from the Creatures They put Trust in them but they shall find them Deceitful as Jacob found Laban Gen. 31. David's familiar Friends dealt Perfidiously with him Psal 41. 9. wherefore he Communicates his Experience not to Trust the great Ones of the Earth Psal 146. 3. And injoyns us to put our Trust in God Psal 118. 8 9. It is better to Trust in the Lord than to put Confidence in Man It is better to Trust in the Lord than to put Confidence in Princes Quest But some will complain of their own Weakness and their Enemies Strength and Combinations For Answ We must have recourse to that strengthening Promise Isa 41. 14 15 16. Fear not thou Worm Jacob and ye Men of Israel I will help thee saith the Lord and thy Redeemer the Holy One of Israel Behold I will make thee a new sharp Threshing-Instrument having Teeth thou shalt Thresh the Mountains and beat them Small and shall make the Hills as Chaff Thou shalt Fan them and the Wind shall carry them away and the Whirle-Wind shall Scatter them and thou shalt rejoyce in the Lord and shalt Glory in the Holy One of Israel And against all Associations and Combinations of Adversaries we have abundantly enough to Arm and Incourage us against them
to be understood of a mean moderate estate or mediocrity And the same Author concludes thus To whom Câ—i parum non est satis â—i nihil est satis câ—i quod satis est non est satis â—i nihil est satis Peâ—er in Geâ— 28. 20. a little is not enough to him nothing is enough And he that hath enough and thinks he hath not enough to him nothing is enough The Patriarch Jacob did not beg great matters onely bread to eat and raiment to put on He did not capitulate for delicate food nor gorgeous attire And the Apostles commands 1 Tim. 6. 8. Having food and rayment let us therewith be content The expressions are Emphatical Three words I 'le explain in the Text. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not high feeding but such only as may nourish us what 's enough for nourishment to keep us alive should content us Another word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enough to cover our nakedness no rich and costly apparrel is here meant 3. The other word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We should be contented and count them sufficient This excellent Spirit of contentment will help us to bear our burdens and to undergo hardships with alacrity of Spirit 4. Whatever thou fearest most to lose Duty 4. Cast all upon God and what thou desirest most to keep cast them upon God and trust God with them What God is entrusted withal is in the best and safest custody Are thy burthens great put in practice the Psalmists counsel Psal 55. 22. Cast thy burden upon the Lord and he shall sustain thee he shall never suffer the righteous to be moved But are not the Righteous moved and tost up and down and chased to and fro as the Partridge on the Mountaines Yes they are thus moved and they are tost up and down with Storms and Tempests but as Calvin observeth on the Quia autem nihil miserius est quam inter continuos aestus versari finem tandem fore promittit quia Deus passurus non sit ut semper anxietatibus obnoxij sint vel periculis curis concutiantur sed daturus sit tranquillum statum Calo. in Loc. place that they shall not alwayes be thus troubled at last they shall have a quiet state Are thy fears many by reason of potent Adversaries Jehu-like drive furiously to whom he that departeth from evil is made a prey Remember the Council of Christ Math. 10. 28. Fear not them which kill the body but are not able to kill the soul But rather fear him which is able to destroy both Body and Soul in Hell The worst that men and Devils can do to the Saints is to deprive them of a temporal life only Eternal life is out of their reach none are able to deprive them of that life Dogs may bark at the Moon but they cannot bite it The most mischievous Enemies cannot hinder Christ from communicating himself to his Children nor them from enjoying Communion with him But are thy cares great insomuch as thou art bewildered and knowest not how to wind thy self out Here 's Counsel and Incouragement for thee 1 Pet. 5. 7. Casting all your care up on him for he câ—â—eth for you The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same word is once more mentioned Omnem nostram curam conjicerâ— de bâ—â—us in â—eum tum quia opem nobi◠〈◊〉 potest u◠〈◊〉 Deus tum â—uia curam nostrum gerit ut 〈◊〉 Pater 〈◊〉 in Loc. Luke 19. 35. It 's a thâ—owing a mans self upon God a committing himself unto Gods disposing Now when we can â—ast our selves upon Goâ—â— Providence rely upon his Wisdomâ— stay and depend upon his promises and quietly wait for his Salvatiâ—â— then even then amidst the most boysterous 〈◊〉 and tempests there wiâ—â— be a Serenity and quietness upon our Spirits CHAP. XII Containing an Use of Reprehension to threâ— Sorts of Persons viz. Unbelievers Murmurers and rash Censurers NOw in the last Place to infer the Use and Application particularly unto all our Consciences There are four Uses to be made of this Doctrine 〈◊〉 For Reprehension Exhortation Examination and Consolation The first Use is for Reprehension and Vse 1 Of Reprehension severe Redargâ—â—ion unto several sorts of Persons Three of them â—e single out viâ— Unbelievers Murmurers and rash Censurers who in an especiall manner come under the verge of this Repoof 1. Here 's matter of Reproof unto all 1. Unbelievers Unbelievers who neither will trust God upon his threatnings nor upon his promises These live by Sense and not by Faith They imitate those who will part with nothing without Money in hand When Creature-Comforts faile them their Faith failes with them Hence it comes to pass that they traduce the Divine Providence with profane â— King â— 33. Jehoram saying Behold this evil is of the Lord why should I wait for the Lord any longer Now what 's the reason that men are to seek for help and comfort under their greatest pressures and know not how to get any help but because they trust not God they go to King | Hos 5. 13. Idololatrâ— aâ—xiliis buâ—aâ—is confiduâ—â— sed hâ—c â—ultum Lepe eos fallunt Nam quum Assyrius debebat 〈◊〉 ipse incipiehat vastare Historiae testantur plerunque exterâ—s Reges 〈◊〉 advocantes 〈◊〉 Taâ—mou Jareb and to the Assyrian i. e. They go to broken reeds to outward means which will no way help nor heal them Job was of an Excellent Spirit who would take a curse upon himself If he made Gold his Hope or the fine Gold his Confidence Job 31. 24. Not to stay in Generals An Unbeliever who resâ—â— satisfied in his Unbelief is no better than an Heathen a Lyar and a Thief Such would fly in that Mans Face that should call them by such Ignominious Names and yet so they are branded by the Word of God 1. An Unbeliever is an Heathen First An Unbeliever is an Heathen Mat. 6. 31 32. Therefore take no Thought sâ—ying What shall we Eat or what shall we Drink or wherewithal shall we be Cloathâ—ed For after all these things do the Gentiles Seek for your Heavenly Father knowâ—th that ye have need of all these things Now shall not Christians out-strip Pagans Heathens pore only upon the present Life and understand not any thing concerning a Life to come What a shame is it for Christians to imitate Heathens Salvian saith It 's the Guilt Minoris criminis reatus est â—egem neâ—cire quam spernere Salv. lib. 4. of a less Crime to be ignorant of the Law than to Despise it Heathens who know not Scripture shall fare better than knowing Christians who abuse their Knowledge and confute what they know by the practice of a contrary Life and Conversation Second An Unbeliever is a Lyar and 2. An Unbeliever is a Lyar. puts a Lye upon God himself To give a Man the Lye is accounted
a great affront and indignity But how much greater must it be to give the Lye to the Great GOD of Heaven and Earth as is plain from 1 Johâ— 5. 10. He that believeâ—â— Quis non horrâ—at fidem Eâ—angelio derogare in quo Deus â—nice verax fidelis vult haberi Calv. not God hath made 〈◊〉 a Lyar because he belâ—veth not the Record thâ— God gave of his Son An Unbelieveâ— belyeth the Holy Gospel and malâ—esâ— in his account no better than a Fableâ— and Christ no better than an Impoâ—â—â— O! How great then must this Sâ— be Third An Unbeliever is a Thief and 3. An Unbeliever is a Thief a Robber He so far as in him lyeth robbeth God of his Glory and Honour We must distinguish for prevention of Mistakes of a twofold Glory viz. Essential and declarative It 's imposible to Rob God of his Essential Glory But an Unbeliever doth his utmost to Rob God of his Declarative Glory For he distrusts God's Power Wisdom Mercy and Truth He calls all the Attributes of God into Question and this is an interpretative Blasphemy and a transcendent Affront and indignity offered unto the Great GOD of Heaven and Earth Could Pythagoras a Heathen Philosopher so far prevail upon his Schollars as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what he said was Authentick and Perswasive And shall not the Word of Christ who spake as never Man spake even the words of Eternal Life shall not these gain Credit and Obedience But I proceed to reprove a Second 2. Murmurers are Reproved Sort who are Murmurers complaining and discontented Persons They are so far from being thankful as they ought to be for what they have already Received insomuch that they Murmur swhich they ought not for what they want These entertain hard Thoughts of God And when they are not Satisfied nor answered as soon as they call they break forth into repinings and discontented Language So did the murmuring Israelites smart for their Murmurings and became Spectacles of dreadful Judgments They were denied entrance into the promised Land Numb 14. 29 30. The Earth opened her Mouth and Swallowed Korah Dathan and Abiram And the Psalmist gives the Reason of their overthrow in the Wilderness Psal 106. 25. because They Murmured in their Tents and Hearkned not unto the Voice of the Lord. The Mischiefs of murmuring and discontented Spirits are exceeding great I shall represent them in these ensuing Aggravations First There is a great deal of Unthankfulness Aggrav 1. There is Unthankfulness in Murmuring in a murmuring Spirit It is the Lord's Mercy that we are not Consumed because his Compassions fail not We are yet Living Men That we are not struck Dead in our Sins is Mercy and we have great cause of Thankfulness that we are Living Men Wherefore then â—am 3. 39. should the Living Man complain Yet we are on this side Hell and Eternity and if we have less than Hell it 's more than we deserve Unthankful and uâ—holy 2. Tin 3. 2. are Ranked together Unthankfulness is a Wicked Effect that comes from a murmuring Spirit For though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quibus nullum juâ— est nec 〈◊〉 Beza many receive Mercies heaped and varieties of Loving Kindnesses Yet Murmurers account the Mercies which they Receive as no Mercies or very small things because they have not what they would have And thus Men lessen God's Mercies and lightly Esteem of them which is a very great Evil. Thus the Israelites accounted Manna but Light Bread They were weary of it and their Murmuring Numb 21. 5. They counted Ainsw discovered their great Ingratitude it base and vile in comparison with otheâ— Meats Secondly Murmuring hinders the Practice 2. Aggra Murmuring hinders the Practice of Duties of Duties A Man Discontented cannot set himself to pray Aright When we Pray we should acknowledge God's Soveraignty over us and resign our wills to His disposal But by Murmuring we presume to Prescribe to God and to be our own Carvers and so undoe our Prayers How can a discontented Man reap Profit by a Sermon when his Mind is Distracted and roving in the uttermost parts of the Earth How can a Man that 's dayly Murmuring and Discontented perform as he ought to do the Duties of his Relations as a Husband Father Master c. when as his Spirit is Perplexed and his Mind Tortured like one upon a Rack His Bread is his Gravel his Bed a Bed of Thorns he hath a restless and unquiet Spirit which unfits him for every Duty Thirdly Murmuring adds greater 3. Aggra Murmuring adds greater weight to Afflictions Weight to any Affliction If a Marriâ—er in a Storm will be froward and angry at the Storm and will not pull down his Sails his discontented Humour may hazard the losing of the Ship So a discontented Heart is a froward Heart and frets and fumes and swells with Pride and will not yield and therefore the Affliction is much more Grievous and Insupportable Fourthly and Lastly A murmuring 4. Aggra Murmuring ends in a Curse and discontented Spirit terminates in a great Curse Psal 59. 15. Let them wander up and down for Meat and Grudg if they be not Satisfied This is an Imprecation and Certe justo Dei judicio ad eum moâ—um punâ—untur tyrannorum satellices â—iserâ—â—um â—oppressores quibus bona pâ—â—perum per injuriam ablatâ— impenduntur ut oâ—es per caluâ—â—â—m aâ—qâ—isitas non dâ—â— obtineant deinde ad â—gâ—statem reâ—acti neminem inveniant qui â—furientium Commisereatur digni qui â—andem inhumaâ—â—â—â— quam itsi antea exercuerunt in immâ—ritos expâ—riantur Muâ—cul in Loc. Curse upon wicked Men that if they be not Satisfied they shall Grudg There is likewise a Curse upon those that are not Content with their present Condition Deut. 28. 67. In the Morning thou shalt say would God it were Even and at Even thou shalt say would God it were Morning Neither Evening nor Morning pleaseth a discontented Person He is such as the Proverb saith Who is neither contented Full nor Fasting There is a Curse likewise Deut. 28. 4. upon thosâ— Who served not the Lord with Joyfulness and with Gladness of Heart for the abundance of all things God would have his People serve him with Chearfulness This was the Resolution of the Church when she was in a low trembling Condition Hab. 3. 17 18. Although the Fig-Tree shall not Blossom neither shall Fruit be in the Vine the Labour of the Olive shall fail and the Fields shall yield no Meat the Flock shall be cut off from the Fold and there shall be no Herd in the Stalls Yet will I Rejoyce in the Lord I will Joy in the God of my Salvation None indeed have cause Gaudiâ—â—â— propriuâ— est Piorum Aug. of Joy but God's Children Joy saith Augustin Is only the Portion of the Godly Away then with and abandon all murmuring discontented Speeches Labour Res
believe when Sense Fails him He will not pray alwayes he will not hold on in the Profession of Religion farther than may consist with his own Secret Designs and Self-Interests CHAP. XV. Directing to Three special Duties to be put in Practice viz. To Live by Faith and To set the Spirit of Prayer a working and To get a meek and quiet Spirit HAving laid down several Motives and removed some Impediments for a Close of this Use here are several Duties as Helps to stay our Selves and rely upon God necessary to be Practised The First Duty is To Live by Faith 1. Duty To Live by Faith There 's no Life like to this All other Lives in Comparison of this are no better than sharking shifting Lives Epaminondaâ— that great Theban-Commander after a great Overthrow ask't Whether his Buckler was safe A great Man of our Nation in the Time of his Sufferings ask't Whether his Honour was safe Now the Buckler and Honour of a Christian is the Life of Faith Faith is a Shield and a Buckler a Stay and a Staff in the greatest Afflictions When Sense and Reason fails and Men are even at their Wits ends then is the Time for Faith to act on Promises then is the Time to live the Life of Faith and to strive that Faith and Patience may hold out It is storyed of Cynagirus That when Justin. he was thrown over Ship-board then he held by his Hands and when one Hand was cut off he held by the other and when that was likewise cut off he held by his Teeth and as the Historian saith Instar rabidae ferae morsu navem detinuit Thus a true Believer will not let go his Hold he will not be beaten from his Strong-hold The Promises are as so many Fort-Royals to a Believer wherefore he is resolved to stand his Ground and lay fast hold on the Promises Though he be beaten off several Holds and deprived of several Helps and disappointed of his Expectations yet he Heb. 10. 35. is resolved not to let go his Confidence in God Here then consists the Life of Faith in an Eminent way when the Oyl fails in the Cruse and the Meal in the Barrel then to depend upon God's All-sufficiency and trust God upon his Word though Sense and Reason fail And such a Man who acts Faith on Promises applyeth himself to all good Means he Fides Maxima Heroiâ—a operatur Lut. in Gen. 29. will not tempt God by Negligence and Sloathfulness presuming of Supplies without the Use of lawful Means But as the Antients held the Plow and Prayed so a Believer will be diligent in his Calling seek God by Prayer exercise Faith and Patience This is the most excellent Life in all the World The Apostles experimented it Gal. 2. 20. The Life which I live in the Flesh I live by the Faith of the Son of God The Life of a Believer is a None-such without a Parallel there is none like to it Some live by their Lands some by their Trades some by their Wits and Shifts not one of these Lives will hold out when a Storm comes Wherefore let us labour to live that Life which will hold out amidst the greatest Sufferings and support us against the sorest Burthens either Imminent or Incumbent upon us This Grace of Faith is not an Herb that groweth in our Gardens It is a Plant of our Heavenly Father's Plantation it 's the Gift of God There are Three sorts of Faith viz. Eph. 2. 8. Phil. 1. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fidem ipsam nobis exigit Deus non invenit quod exigit nisi dederit quod inveniat August A General Assenting-Faith A Special Resting-Faith and A Particular Applying-Faith We must joyn all these together for we have need of all i. e. We must trust God upon his Word because he hath said it We must Assent unto the Truth of his Word Thus did David trust God upon his †Psal 119. 42. Numb 23. 19. Word Whether God threatens Judgments or promiseth Mercy we must believe his Word to be True Balaam himself though a Mercenary-Prophet gives a true Attestation viz. God is not a Man that he should Lie neither the Son of Man that he should Repent Hath he said it and shall he not do it Or Hath he spoken and shall he not make it good 2. There is a Special Resting-Faith which is called a Faith of Adherence or Recumbence when we rely and stay our selves upon God and will not part with any one of his Promises The People when Rabshakeh Railed Rested themselves 2 Chron. 32. 8. on the Words of Hezekiah All Rabshakeh's Railing Speeches could not batter down Jerusalems Walls nor drive back Hezekiah and his People from Trusting and Relying on God Thus Job did act singularly and resolvedly Job 13. 15. Though he Slay me yet will I Trust in Him There 's a Third sort of Faith which is a Particular Applying-Faith Thus did Thomas acknowledge Christ in particular in those words My Lord and my John 20. 28. God And St. Paul professeth Christ hath loved me and given himself for me Gal. 2. 20. A Believer will apply the Promises to himself by Faith And though under some Desertion he is afraid to apply Christ to himself yet he applyeth himself to Christ begging his Counsel and his Wisdom to direct and his Consolations to revive him Christ is All in All to the true Believer Christ is the Way the Truth and the Life Whereupon St. Bernard gives a choice Exposition We saith he will Nos sequemur â—e perte ad te quia tues via veritas vita via in exemplo veritas in promisso vita in praemio Bern. Serm. 2. de Ascen Domini follow Thee by Thee unto Thee because Thou art the Way the Truth and the Life Thou art the Way in Example the Truth in Promises the Life in Reward A Second Duty is To set the Spirit of Prayer Duty 2. To set the Spirit of Prayer a working a working To pray by the Spirit is the Property only of a Gracious Spirit For the Spirit of Grace and Supplication are joyn'd together Zech. 12. 10. That we may know wherein the Spirit of Prayer consists we have it set forth Rom. 8. 26. With Groanings which cannot be uttered By the Spirit of Adoption crying Abba Father Gal. 4. 6. Rom. 8. 15. 1 Sam. 1. 15. by Pouring out the Soul as Hannah did by Wrestling as Jacob did Gen. 32. 24. And what this Wrestling was the Prophet Hosea * Hos 12. 4. expounds Yea he had Power over the Angel and prevailed he wept and made Supplication unto him Although God is Omnipotent and is every way able to help his People yet he will as it were suffer himself to be commanded by the Prayers of his People for so we read Isa 45. 11. Thus saith the Lord the Holy One of Israel and his Maker Ask of Me
because it is Incredible I 'le leave off Disputing and learn to Believe Great and wonderous Effects have been brought to pass by the Faithful Prayers of the Children of God When the Army of the | Antoninus Emperour was like to Perish for want of Water the Christian Army that was called Euseb Eccles Hist l. 5. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayed and a plentiful Rain was poured down When a Young Man at Wittenburge had Sealed an Indenture to the Devil upon the Prayers of Luther and others joyn'd with him the Indenture was thrown in among Oratio est Deo Sacrificium Diabolo flagellum animae Solatium Aug. them through the Window What will not a Prayer made of Faith as an Instrumental Means under God effect Such a Prayer is said to be a Sacrifice to God a Scourge to the Devil and a Comfort to the Soul A Third Qualification of Prayer is Qual 3. Prayer must be Offered in Christ's Name this that it must be Offered in Christ's Name and his alone No other Object of Faith but Christ nor any other Advocate no other Mediator nor Intercessor Joh. 16. 26. Joh. 15. 16. but Christ alone Christ tells us we must Ask in his Name and we shall have whatsoever we Ask for given unto us Christ is that Altar whereupon we must Offer all our Sacrifices He is that great Master of Requests who must prefer our Petitions to his Father Besides his Name there is no Salvation Acts 4. 12. Besides his Blood there 's no Redemption Eph. 1. 7. Wherefore Luther tells us Whatsoever is Prayed Quicquid oratur doceâ—ur vivitur Extra Christum est Idolatria coram Deo peccatum Luth. Tom. 3. Edit Gen. p. 300. Non solum periculum sed horribile est de Deo extra Christum cogitare Luth. in Psal 28. Taught and Lived without Christ is Idolatry before God and Sin And he likewise saith That it 's not only Dangerous but Horrible to think of God without Christ Neither Heathens nor Jews know how to Pray neither can any Prayer they make obtain Favour at God's Hand because they Pray not in the Name of Christ And without Christ God is a Consuming Fire an Inexorable Judge but in Christ a Merciful and Reconciled Father Christ is our Peace Eph. 2. 14. He hath Trod the Wine-press alone Isa 63. 3. Wherefore we must prefer all our Prayers in the Name of Christ As it 's reported of the Persians that when they had Offended their King they brought his Son in their Arms hoping thereby to Reconcile themselves to the King So we must present Christ unto the Father in the Arms of Faith He is our Reconciler the beloved Son in whom the Father is well pleased If Adam and all his Posterity had Suffered Pains and Torments to all Eternity they could not have merited God's Favour But Christ hath merited by his active and passive Obedience And saves Heb. 7. 25. to the uttermost all those that come unto God through him seeing he ever Lives to make Intercession for them Luther hath a notable Expression I saith he often and willingly Inculcate Ego saepe libenter hoc inculco ut extra Christum oculos aures claudatis dicatis nullum vis Scire Deum nisi qui fuit in gremio Mariae suxit ubera ejus Luth. in Psal 30. this That without Christ you may shut your Eyes and Ears and say that you know no God but him that was in the Lap of Mary and Suckt her Breasts A Fourth Qualification of Prayer is Qualif 4. Prayer must be Offered up with Fervency Quod assiduam sonaâ— instantiam Eras that it must be with Fervency Hence the Apostle Exhorts Rom. 12. 12. Continuing instant in Prayer The Word is Emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fortiter perdurantes there 's Strength and Perseverance exprest by that original word We must put our whole Strength to the Duty so we are exhorted Col. 4. 2. And we have Encouragement from the great Success of a Fervent Prayer James 5. 16. The effectual Fervent Prayer of a Righteous Man availeth much In which words there are observable 1. The Person qualifyed A Righteous Man i. e. Such a one who is made Righteous by the Imputation of Christ's Righteousness Such a one hath the Spirit of Adoption and the Spirit of Prayer for they both go together Gal. 4. 6. And as for such who have not Christ's Spirit they have their dreadful Doom Rom. 8. 9. They are none of his and if none of Christ's they are the Devils questionless 2. Observe the Qualification of Prayer It 's rendered Effectual fervent Prayer in the Original It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of great Weight and choice Signification Those that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were Inspir'd and Transported in a high manner they could do great Things As Saul said of David we may say of Prayer Thou shalt do great Things and also shalt prevail It was said of Luther Quasi dicas â—tuosam i. e. ardeâ—tem assiduam opponi putant perfunctorie Beza in Prayer Tantum potuit quantum voluit The Prayer that God Requires and Accepts must be a Rowzing Fervent Vigorous Prayer God requires the Male in the Flock and there 's a Curse upon the Deceiver that hath a Male in the Flock voweth â—ui timide rogat docet â—egare Deus differt dare ut tu discas orâ—re Deus frequenter differt nostra postulata ut discamus grandia granditer desiderare Aug. Sacrificeth to the Lord a corrupt Thing Mal. 1. 14. The Life Heat Vigor and Fervency of the Heart must all be imployed for God To ask faintly is the ready way to be denyed If God delay â—s it is that we may add more Vigour and Fervour to our Prayers God would have us Cry louder and Knock harder and Seek more diligently and Wait more Patiently 3. The Success followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Availeth much There 's a Blessed Success Prisoners have been Prayed out of Prison Armies have been Discomfited Plots have been Counterplotted by Fervent Prayers O! What great Things have been brought to pass by Prayer Yet I cannot approve of those over-bold Expressions of some who say That Prayer is an Omnipotent Vertue and Prayer is Clavis viscerum Dei But these may be understood Clave non Errante and in a sound Sense admit of a fair Interpretation We Pray but the Spirit Bombarda Christianorum Luth. teacheth us how to Pray Prayer is only an Instrumental Means as a Weapon in God's Hand that Moves and Guides it So that the Gift Grace and Success of Prayer all come from God and to God we must return the Praise and Glory of all A Fifth and Last Qualification of Prayer Qualif 5. of Prayer is Perseverance Nisi adsit in orationae perseverandi constantia nihil oâ—ando agimus Caâ—v Iustii l. 3. â— 20. August Hae. 57. is
Perseverance so we are commanded 1 Thes 5. 17. Pray without Ceasing The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Intermission or Continually This is Interpreted by the same Apostle Ephes 6. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in every Season and Col. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alwayes He saith Austin prayeth continually who lets no Day pass without Prayer Though God Frown and be Angry we must persevere in the Duty of Prayer And it 's a good Signe to continue Fervent in the Duty even when God defers us and seems not to hear us A Hypocrite will not hold out He prayes only by Fits and Starts VVill he delight himself in the Almighty VVill he always call upon God saith Job c. 27. v. 10. A Third and Last Duty as a Special Duty 3. To get the Ornament of a meek quiet Spirit Help and Direction to depend upon God's All-Sufficiency even in Suffering Times is To labour to get the Ornament of a Meek and Quiet Spirit which as the Apostle Peter saith is in 1. Pet. 3. 4. the Sight of God of great Price A composed quiet Spirit is put into an excellent capacity to submit unto God and depend on him amidst the greatest Straights and Difficulties It 's Observed that Glowormes shine brightest in the darkest Nights I am sure a meek and quiet Spirit appears most conspicuously in the Night of Afflictions Some are naturally more Meek than others and have in some measure attained unto this Moral Vertue as Socrates and other Heathens did But a Christians Meekness shews it self amidst Revilings Buffettings and variety of Evil Entreaties from ungodly Men. How doth he labour to moderate his Passions and even amidst blustring Storms and Tempests then he endeavours to becalm his Spirit so that though there be Storms without he would gladly get and keep Serenity within For Instance when God Chastiseth with his own Immediate Hand by Famine Pestilence or other Noxious Diseases now is a time to exercise Meekness and Composedness of Spirit When God permits Satan and his Instruments to Persecute the Saints then is the time to be Silent and avoid Murmuring and Reviling Language and to prepare to do and Suffer as becomes Christians and quietly to wait for God's Salvation God's Vine Thrives most by Bleeding and Persecutors serve instead of Gold-Smiths to Purify and Refine God's Children in the Furnace of Affliction The Fire purifieth Gold and Silver but consumes Stubble Wicked Men grow worse and worse by Afflictions but Godly Men grow better and better more weaned from the World more Heavenly minded and more Fruitful in every Good Word and Work It 's observable that Oyl increaseth the Flame whereas Water quencheth it Fretting and Chafing is like Oyl to the Flame Meekness is like Water to quench it A Flint is sooner broken on a Pillow than on an Anvile A soft Answer saith Solomon turneth away Wrath. Meekness and Calmness of Spirit Works much Good every way for a Meek Man enjoyeth himself and those Possessions which God bestoweth on him Psal 37. 11. But the Meek shall Inherit the Earth and shall Delight themselves in the abundance of Peace This Christ Promiseth Mat. 5. 5. They are Blessed Persons They shall be free from many outward Vexations whereunto Angry Persons expose themselves They shall as Hierome Observes Inherit Haereditabunt terram illam viventium â—â—a mites humiles possideb terram hoc est vitam aeternam Hieron in Psal 37. this Earth and the Life to come Meek Persons have Interest in those Promises whereof one is They shall Eat and be Satisfied Psal 22. 26. Another is That God will Guide them in Judgment Psal 25. A Third is That God will Beautify the Meek with Salvation Psal 149. 4. If then we would profit by Afflictions we must get a meek and quiet Spirit Affliction Preacheth Meekness of Spirit And some have learn't more Meekness by a few Weeks Imprisonment than by hearing Sermons for many Years before Affliction is one of God's Teaching Ordinances and when a chastising Rod and a teaching Word go together there 's a Mercy in such an Affliction If we would be followers of Christ we must be Lowly and Meek for he Propounds himself a Pattern for our Imitation Learn of Me for I am Meek and Lowly in Heart and ye shall find Rest unto your Souls Mat. 11. 29. If we would Reap any Profit by the Word we must Receive it with Meekness 1 Jam. 1. 21. If we would gain a lapsed Brother we Gal. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aptum reddite sanate quod Corruptum est quae significatio bene congruit buic loco Grâ—t must Restore him or set him in Joynt in the Spirit of Meekness Wherefore this will be our Wisdom and Glory both to get such a composed and quiet Frame of Spirit and so to behave our selves in Sufferings with that Mildness and Christian Meekness as that the worst of our Enemies may be constrained to Confess that God is in us undoubtedly of a Truth How many have lost the Honour and Comfort of their Sufferings by mixing their own Passions and Revengeful Speeches Froward and Reviling Speeches detract from the Honour of a Cause be it never so Good Excellent is the Counsel of Cyprian If saith he Si filii Dei sumus pacifici esse debemus corde mites Sermone Simplices affectione concordes unanimitatis nexibus cohaerentes Cypr. de unitate Ecclesiae we be the Sons of God we ought to be peaceable and mild in Heart single in our Speeches agreeing in our Affections and agreeing in the Bonds of Unanimity Thus then if we put these Three forementioned Duties into continual Practice viz. To Live by Faith to set the Spirit of Prayer a Working and Possess our selves with a meek and quiet Spirit We shall Learn to Trust and Depend upon God's All-Sufficiency amidst the greatest Fears Dangers Straights Losses and Difficulties that are either Imminent or Incumbent upon us CHAP. XVI Containing a Third Use for Examination in Five Queries IT will now be Requisite that I Inlarge Vse 3 for Examination a Third Use for Examination and Tryal whether we believe God to be All-Sufficient and whether in all times we will stay and depend upon him This nearly concerns every one of us to put our selves upon a strict Tryal and Inquisition In pursuance of this Use I shall propound these ensuing Queries Whether we acknowledge God's absolute Quer. 1 Whether we acknowledg God in the Relations he hath over us Power Soveraignty and Dominion And do we acknowledge him in those Relations he hath over us Do we acknowledge him our Creator If so we may conclude that a Creator will take care of his Creatures Do we acknowledge him our King and Governour If so we shall confess that a King will Defend Protect and Rule his Subjects Do we acknowledge God our Father Then a Father will provide for his Children Do we acknowledge
every one something or other that they most rejoyce and delight themselves in the serious Meditation thereof Some fancy one kind of Joy some another and there are many varieties of Fancies as Philosophers reckon upon several Apprehensions of Felicity We Read in Scripture of Joy in Harvest Joy in Espousals and Joy in taking of Spoils but none Quam suave mihi subito factum est carere suavitabus nugarum quas committere metus fuerat jam dimittere gaudium erat Aug. Confes l. 9. c. 1. of these are lasting Joys But a Believers Joy is in God He never fails Upon a serious deliberate Consideration there 's no Joy elsewhere What 's the joy of debaucht Jovialists but like the Crackling of Thorns a blaze and suddenly gone What 's the joy of Ambitious Men such as Haman's were but dasht upon a sudden When the King was Angry at him His Face was covered and he immediately was carried from a Banquet to a Gallows What became of the Joy of Belshazzar amidst his Dan. 5. 5. Quaffing and Carrowsing He was suddenly doomed to Judgment Laughter and Mirth are vanity and Joy and Rejoycing in the World are but that Laughter which is called Risus Sardonicus Tumultuosis varietatibus dilaniantur cogitationes meae intima viscera animae meae donec in te confluam purgatus liquidus igne amoris tui August Confes l. 11. c. 29. which endeth in Bitterness and Mourning Here then lieth our Duty To make God our Joy So did Nehemiah comfort the Jews in a time of Heaviness Nehem. 8. 10. The Joy of the Lord is your Strength Amidst variety of perplexing Thoughts Comforts from God refreshed David's Soul Psal 94. 19. Amidst the great decay and failing of Creature-Comforts there was still matter of joy and rejoycing in God Hab. 3. 17 18. If then we can amidst Sorrows and Troubles make God our Joy and Rejoycing if we can delight and comfort our selves in God's Consolations when all Worldly Consolations fail this evidently proves our Trust in and Dependance upon God Joy in God as Aaron's Rod swallowed up the Rods of the Egyptians swallâ—weth up Worldly Joys and Worldly Sorrows To rejoyce in Wife and Children Corn and Wine and Gold and Silver are uncertain Joys But Joy in God is an abiding Joy The greatest Worldly Joys may have their Changes Worldly Joys are fading and deceitful like the River Jordan that emptieth all its Sweetness into a stinking and sulphureous Lake But Heavenly Joys are lasting and bend not to a Declination Therefore it 's an excellent Expression of | Aug. Sol. c. 35. an Ancient Father speaking of this Joy O Gaudium supra Gaudium Gaudium vincens omne gaudium extra Verum gaudium non desinit nec in contrarium vertitur Sen. Epist 59. quod non est gaudium CHAP. XVII Containing the Fourth and last Use for Consolation THe Fourth and Last Use for a Conclusion Vse 4 fâ—r Consolation of this Treatise is for singular Consolation unto all true Believers who depend on God's All-Sufficiency and Faithfulness Their Benonies will prove their Benjamins Though they Sow in Tears they shall Reap in Joy Amidst their greatest Losses it 's a Ground of Singular Consolation unto them That God is able to give them much more c. And if God see it good for them he will give them much more and abundantly Recompence their Losses What Though they be tost up and down with Boisterous Waves yet they have a Rock to climb upon which David Prayed to be led into Psal 61. 2. When my Heart is overwhelmed lead me to the Rock that is higher than I. | Deduxisti me i. e. in temetipso quia es Dux meus tu es viator meus Quia factus es spes mea vox Ecclesia ad Christum q. d. Quo modo tu resurrexisti immortalis nos sic eredimus resurgâ—re Hieron The Psalmist disclaimes all other Rocks God is the only Rock and if we climb upon any other Rock that is not higher than our selves we shall non be safe What Though Enemies have great Wrath and Flourish yet the greatest of them have but a short time Rev. 12. 12. And notwithstanding Prosperity at present yet inevitable Destruction is the Portion of Prosperous wicked Men Psal 92. 7. What Though God respite the Deliverance of his People and Answer not speedily It is but to prepare them for the better Reception of Mercies to humble them prove and refine them And though Offences must of necessity come yet wo be to them by whom they come Let all that fear God make it their Study to give no just Offence neither by imprudent Words nor imprudent Actions The Wisdom of the Serpent is as needful as the Innocency of the Dove Neither let any Man limit the Holy One of Israel nor prescribe Times and Seasons to him Let 's rest contented and satisfied with all God's Dispensations If Poverty Prisons Disgrace Exile be allotted for us let 's justify God's Dealings in all and leave of Murmuring at and Censuring of Second Causes What said Job in Answer to his Wise Job 2. 10. Shall we receive Good at the Hand of God and shall not we receive Evil Hath not Christ foretold that in The World ye shall have Tribulation but he addeth a singular Word of Comfort in the same place 1 Thes 3. 3. viz. John 16. 33. Be of good Comfort I have overcome the World This is That we are appointed unto Let not any of God's Children be discouraged by their Sufferings provided that they Suffer for Righteousness Sake neither let them faint in the Day of Adversity For if thou faint in the Day of Adversity thy Strength is small Prov. 24. 10. There 's a Learned Author who hath Ascendisti in navem cum Christo quid expectabis sâ—renum Imo ventum procellas fluctus navem operientes ut mergi incipias sed hoc Baptismo Baptizandus prius es tum sequetur serenum Excitato implerato Christo qui saltem dormieâ— aliquando Melch. Adam in vita Hessi a Saying Thou hast Ascended with Christ into the Ship What wilt thou expect a Calm Nay rather Winds Storms and Waves over-whelming the Ship that it may begin to be Drowned But thou art First to be Baptized with this Baptism Christ being Awakened and Prayed unto who will sometimes Sleep Let not any ante-date Deliverances nor precipitantly Carve out Wayes of their own devising and Means according to their own Imaginations as if at such a Time and in such a Way they should be delivered from their Troubles Let 's Patiently and Believingly wait on that Promise 2 Pet. 2. 9. The Lord knoweth how to deliver the Godly out of Temptations and to reserve the Unjust unto the Day of Judgment to be Punished But still let Christians remember Silently and Patiently to wait on God Both Primitive Martyrs and those of | See the large declaration of
his Side Hands and Feet 2. In putting up Prayers in his own Name and making continual Supplication unto the Father as a Mediator and as an Advocate as an High-Priest interceeding for us at the Throne of Grace Christ is the great Master of Requests who prefers the Petitions of his People unto his Father The High-Priest when he was to make an attonement for the People entred into the Holy of Holies with Blood and Incense So Christ our High-Priest in Heaven presentâ— his Blood and the sweet Incense of his Prayers Rev. 8. 2. And I saw the seven Angels which stood before God and to them were given seven Trumpets And another came and stood at the Altar having a Golden Censer and much Incense was given to him that he should offer c. Heb. 9. 12 23 24. Neither by the Blood of Goats and Calves but by his own Blood he entred in once into the Holy place having obtained Eternal Redemption for us v. 23 24. It was therefore necessary that the patterns of things in the Heavens should be purified with these but the heavenly things themselves with better Sacrifice than these For Christ is not entred into the Holy places made with Hands which are the figures of the true but into Heaven it self now to appear in the presence of God for us Q Let us inquire into the fruit and benefit 2. Benefits of this Intercession 1. We are acquitted from all our Adversaries of this Intercession 1. We are acquitted from all Adversaries even from Sin Satan and the Law having interest in the Intercession of Christ we are freed from all Accusations and Condemnations of the greatest Adversaries * Qualis est ista incercessio non oralâ—â— sed realâ—â— ex merâ suipsius in cruce oblati repraesentatione Hinc est quod dicitur comparere corâ— Deo pro nobis D. Tuis Vindic. l. 1. part 2. Sect. 23. Rom. 8. 34. Who is he that Condemneth it is Christ that died yea rather that is risen again who is even at the right hand of God who also maketh Intercession for us Here are four things to acquit all Believers from Condemnation viz. Christs Death Resurrection Ascension and Intercession Christ died to give Life unto his People He rose again and became the first Fruit of them that slept Christ Ascended on high and gave gifts to Men and he interceeds at the Throne of Grace presenting his Bloody Sufferings and the vertue of them unto the Father for a full and compleat satisfaction 2. Christ by his Intercession teacheth 2. Christ by his Intercession teacheth us to Pray us to pray and to make our Intercessions and Supplications unto the Throne of Grace We of our selves cannot put up one Meritorious Petition though we might gain the whole World for so doing For we pray coldly rawly and indigestedly with much deadness disorder and distraction of Spirit but these Prayers come not so to God the Father as they are presented by us for Christ mends them in the carriage and presents them in his own Name unto the Father and for his Rom. 8. 26. Quasi dicat cum mole tentationis oppressi nescimus orare ipse spirâ—tus qui in nobis habitat exerit se orationem in animo excitat Bucer in Loc. 3. Through Christs Intercession our duties and works obtain acceptance sake alone we obtain acceptance with the Father Christ interceeds to the Father for us and his Spirit helpeth our Infirmities and maketh intercession for us with Groanings which cannot be uttered The Spirit of Christ doth two great works One is to make intercession for us and the other is to help us to make intercession for our selves By the assistance of the Spirit we can Pray and Sigh and Groan in such prevailing Rhetorick as will obtain acceptance but without the assistance of the Spirit we cannot Pray nor express our selves in any acceptable manner 3. Through Christs intercession our Duties and works obtain acceptance As for our selves and our own righteousness we have great cause to confess with the Church Isaiah 64. 6. But we are all as an unclean thing and all our righteousnesses are as filthy Rags But through Christs Reconciliation and acceptance our works obtain acceptance Though there be no worth in the work nor in the workers yet there is through Christ acceptation and imputation a worthiness accompted of in the sight of God as Joshua was to have his filthy Garments took from him * Semper in animum sibi revocent verbi divini precones impositum sibi esse cidarim mundam cui inscriptum sanctitas Jehovae proinde ei studeant ipsi ut aliâ— idem faciaut hortentur sedulo ut sint typi fidelium Tarnovius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habet quo significat spiritum singulari contentione studio intercedere pro sanctis Buceru in Loc. Unà sublevat infirmitates nostras quasi dicatur ipse vicissim onus attollere ex altera parte ne sub eo fatiscamus Ut sensus sit sicut spiritus S. unâ— cum Patre filio testatur spiritui nostro nos esse filios Dei similiter idem spiritus cum â—sdem opitulatur infirmitatibus nostris L. de Dieu Zech. 3. 4. So in the best of our duties there is filthiness and we stand in continual need of the inestimable benefit of our Intercessour who takes away our Pollutions and not only acquits us from the Guilt of Sin but cleanseth us from the filth of Sin He doth purge us as well as pardon us and sanctifie us by his Spirit as well as justifie us by his Righteousness Hence it comes to pass that the services of all such â—s have interest in Christ are accepted at the Throne of Grace and though in us there are many weaknesses and Imperfections yet Sincerity is accepted And though there are manifold failings in our Duties yet all are made perfect through the perfect satisfaction of Christ for he as a surety hath paid our Debt and fully satisfied the Father by doing and suffering all that the Law required Christ is the Beloved Son in whom the Father is well pleased Mat. 3. ult CHAP. V. Concerning Christs Prophetical Office SECT I. Why Christ must be a Prophet HAving insisted largly on Christs Sacerdotal Office I come now to his Prophetical and Regal Office and I shall be more brief in the handling of these not intending a just volume of this Argument only so far I may inlarge as may afford good Measure full prest and running over for the further Demonstration of the Doctrine that I insist upon viz. The inestimable Dignity of Christ In the 2d place it follows that I should 2 Of Christs Prophetical Office treat of Christs Prophetical Office Christ is called * Deut. 18. 5. Christus dicitur Nabi Propheta est autem Nabi usu scripturae is qui profundiora de Deo deque rebus divinus disserit qui mentem divinam hominibus aperit saepius
and Meditated on and in all these respects the Word exceedingly conduceth both to the begetting and encreasing of Faith 1. The Word read is an Instrumental 1. The Word read means both for the begetting and augmenting of Faith John Huss whom Luther calls Sanctissimum Martyrem was Converted by reading of the Scriptures Reading of Scriptures in publick Assemblies is an Ordinance of God and anciently practised for we read Neh. 8. 8. So they read in the Book in the Law of God distinctly and gave the sence and caused them to understand the reading It 's our Duty likewise in our private Houses and in our Closets to read the Word of God Joshuah a great General is Commanded to read the Book of the Law His Military Imployment allows no dispensation from reading of the Book of God He notwithstanding his great and weighty affair was injoin'd both to speak of and Meditate in the Law of God Day and Night This Josh 1. 8. Book of the Law shall not depart out of thy Mouth but thou shall meditate therein both Day and Night that thou may observe to do according to all that is Written therein for then thou shalt make thy way prosperous and Deut. 17 18. thou shalt have good Success The Book of Books Kings themselves must read And it shall be when he sitteth upon the Throne of his Kingdom that he shall write a Copy of this Law out of a Book out of that which is before the Priest and Levites And it shall be with him and he shall read therein all the Days of his Life that he may learn to fear the Lord his God to keep all the words of this Law and these Statutes to do them The Holy Scripture is the Rule of the Government and the Conversation of the greatest Potentates By keeping close to the Rule of Scriptures they both learn to govern well and live well We read Acts 15. 21. For Moses in old time hath in every City them that Preach him being read in the Synagogues every Sabbath day The meaning I suppose to be this that after reading an Exposition was given of the sence and meaning It concerns all sorts of Persons to read the Scriptures It 's the Peoples Duty though Popish Priests Sacriligiously Rob the People of the reading of the Scriptures to read the Scriptures there 's an express charge given Deut. 66. 7 8. Deut 31. 11 12. And Christ gives a strict Joh. 5. 39. command Search the Scriptures for in them ye think ye have Everlasting Life and they are they which testify of me The Apostle Paul chargeth Timothy to give attendance 1 Tim. 4. 13. unto reading If then we would get Faith in Christ we must read and study the Word of God Every one is bound to believe with an Explicite Faith and not to take things upon trust by an implicite Faith from Popish Priests We must see with our own eyes as the Spirit of God hath opened them and not trust upon the Popes Spectacles It 's a great Sacriledge in the Pope and his Adherents to keep the Scriptures from the sight of such as they call Lay People It was in Q. Maries days Prohibited to read the Bible and some for reading of it were brought to trouble as William Hunter and others as in the Fox Acts and Mon. Q. M. Acts and Monuments stands upon Record And K. Hen. Eighth made a severe Law against the reading of the Scriptures in English Bellarmine denies the reading of Catholicâ— Ecclesia statuit ne passim omnibus concedatur Sâ—ript urarum Lectio Bellarm. L. 2. de verbo Dei Scriptures to all so doth Molanus Costerus Stapleton and others of that Bran. But are not People commanded to try the Spirit 1 Joh. 4. 1. and to prove all things and to hold fast that which is good 1 Thes 5. 21. But how can they do this unless they search the Scriptures Let us than consider it 's our Duty and make it our business to hear the Word read in Publick Congregations and to read it frequently when we are in private Let 's both hear and read with a serious reverential frame of Spirit Let 's in reading compare the Old Testament with the New how the Old Testament abounds with Prophecies and Promises concerning Christ and how the New Testament makes Performances of them 2. The Word Preach'd 2. As we must read the Word so we must with due regard hear it Preach'd The Word read is sound and solid and contains a sincere Milk but something like the Milk suckt out of a Sucking Bottle which through our weaknesses and dull Apprehensions may sometimes be dispirited But the Word Preach'd is like the Breast Milk It being deliver'd with Power and viva voce is like the Brest Milk most Nutritive Though God can work without means yet ordinarily he vouchsafes his Blessing upon the Word Preach'd in the demonstration of the Spirit and Power The Eph. 6. 17. Isai 53. 1. Rom. 1. 16. 2 Cor. 5. 19. Heb. 4. 12. Preaching of the Word is call'd the sword of the Spirit the Arm of the Lord the Power of God unto Salvation the Word of Reconciliation It 's an exact Critick of the thoughts It divides between the Joynts and Marrow There 's no such exact Inquisitor as the VVord Preach'd It will find out a Sinner in the Croud and tell him thou art the Man Though the Preacher knows nothing of such and such secret Crimes whereof the Sinner is guilty for no Man hath acquainted him with them yet the word of God meets with the Sinner and by the powerful Ministry of the word the most secret sins are discovered the most hidden works of darkness are brought to Light Some when such sins have been Preach't against have discovered their Murthers Committed long before The Power of the word hath so prevail'd that the most secret Sinner hath been discovered and with a troubled Spirit hath addressed himself to the Preacher by acknowledging of his Sins and begging Prayers and Counsels for his Souls edification Neither Mountains nor Castles neither Rocks nor Foretresses can be able to withstand the conquering Power of the Word of God If than we would get and increase Faith We must attend at the Posts of Wisdomes Gate and as Bartimaeus did we must lie in the way where Christ comes by We must wait at the Pool of Bethsdah where the Angel will come and stir the Waters We must neglect no Sermon for that Sermon for ought we know might be a means of our Conversion or Confirmation The Apostle tells us Rom. 10. 17. Faith comes by hearing and hearing by the Word of God Therefore if we would get Faith we must attend with all reverence and dilligence unto the Ministery of the Word Faith is like Oyl to the Lamp as it causeth it at first to give light so by additions of supplies it keeps it Burning Therefore let 's neither absent our selves from
but unto all them that love his appearing A third Character is effectual calling If we make our calling sure thence we may be assured of our election 2 Pet. 1. 10. Wherefore the rather Brethren give diligence to make your calling and Election sure These may suffice for the Trial of the Grounds of assurance But we must know 1. That many Precious Servants of God may for a time want the sence of Gods favour and be at a loss for assurance Ps 10. 1. Psal 88. 5. David complains of Gods hiding his face from him And so did Heman complain that he was free among the Dead like the Slain in the Grave whom thou remembrest no more And he likewise expostulates the case with God why hidest thou thy face from me Gods Children are always in a safe condition yet they are not always apprehensive of their safety Sometimes they are under Desertions and Withdrawings of Gods Countenance A Child of Light may walk in Darkness Comfort Isa 50. 10. may be near him and yet he may not discern it as Mary could not see Christ for Tears in her Eyes 2. Assurance admits Degrees sometimes it 's more sometimes less The best are not always at a stand Upon strict Inquisition in their Hearts they find cause of Humiliation and walking heavily The remembrance of an old Sin may cause a great damp and sadness upon the Heart 3. Assurance may be a long time before it be obtained There will be long searching the Heart fighting against Sin Fervent and Assiduous Prayer a great deal of combating against the Flesh A Holy Martyr could not get assurance till he came to the Stake at last he told his Friend O Glover Act. Mon. Q. M. dayâ— Austin he is come he is come he is come 4. Notwithstanding there may be assurance yet sometimes Doubts and Troubles may arise in the Spirit upon Apprehensions of Gods clouding his Countenance and upon Apprehension of the difficulty to get rid of some secret Sin Quest But what 's our Duty Answ 1. Allow thy self in no Sin be Direct 1. it ancient customary beloved or secret away with it The hankering after any beloved Sin the delay of executing Justice upon it may break thy peace and hinder thy assurance Wherefore give no quarter to Benhadad nor to Agag Make a League with no Gibeonite Foster no Dalilah no Herodias Throw Jonah over Ship-board that 's the way to make the Sea calm Stone Achan that 's the way to make the Valley of Achor a door of Hope Brain Goliah a Champion Sin and than other Hos 2 14. Sins will sooner be vanquished as the Philistines were when Goliah was destroyed 2. Make it thy serious business to clear Direct 2. Make it thy business to clear up thy evidences up thy Evidences for Heaven Examine whether thou hast Christ formed in thee whether the new Creatute is manifested in thy understanding to know God in thy will to obey God in thy affections to love him in thy Heart and Life whether they are inlarged to run the ways of Gods Commandments search and examine whether Sin be mortified and the Body of Sin Crucified Whether thou art Justified by the Bloud of Christ and Sanctified by the Spirit of Christ whether thou art Redeemed from thy vain Conversation upon such a serious Inquisition into thy Heart assurance may be obtain'd 3. If thy Evidences be dim and thou canst not read them yet let not thy Direct 3. Let not thy hold go hold go What thou wantest in Evidence make up in Adherence to and recumbance and reliance on God Thus did David under Disertions Ps 42. 11. Why art thou cast down O my Soul and why art thou disquieted within me Hope thou in God for I shall yet Praise him who is the health of my Countenance and my God And thus did Job behave himself amidst all his Afflictions Job 13. 15. Though he slay me yet I will trust in him And such as are in a dark condition who apprehend not the light of Gods Countenance they are exhorted to trust and stay upon God Isa 50. 10. Who is among you that feareth the Lord that obeys the voice of his Servant that walketh in Darkness and have no light Let him trust in the Name of the Lord and stay upon his God 4. Be fervent and frequent in Prayer Direct 4. Be frequent and fervent in Prayer Gen. Rebekkah when there were struglings in her Womb went to enquire of God If it be so why am I thus So amidst the Troubles Fears and Tumults of thy Spirit exercise Prayer If Gods Countenance be clouded pray with David Restore unto me Ps 51. 22. the Joy of thy Salvation Thou wantest assurance and art troubled upon the suspensions and hidings of Gods Countenance thy duty is to be an earnest Solicitor unto the Throne of Grace and pray that the Lord would lift up the light of his Countenance on thee Ps 4. 6. Great things are promised Ezek. 36. viz. Sprinkling of clean Water v. 26. A new Heart the Spirit 27. Security 28. Plenty and Fruitfulness yet God expects and requires the Prayers of his Children Ch. 36. 37. Thus saith the Lord God I will yet for this be enquired of by the House of Israel to do it for them If than we would obtain assurance of Gods Love we must pray much and joyn Fasting and Watching with Prayer Gods loving kindness is better than Life Ps 63. 3. therefore we must pray for it and labour to get assurance of Gods love unto our Souls How welcome was Samuel to Hannah being the Child of her Prayers And oh how highly valued will assurance be to him who hath obtain'd it in answer to his Prayers Wait than and pray continue instant in Prayer And to Prayer joyn Hearing Reading Meditating and receiving of the Lords Supper And when once thou hast got it be sure thou be thankful and watchful Take heed of the least Sin The least crum of Leaven must be cast out A Servant being incouraged by more wages hath more strong Obligations on him to serve his Master with more diligence and Fidelity Assurance and Manifestations of Gods love to a Christian are Ingagements to excite him to a more humble holy and close walking with God The more mercy he recieves the more he is ingaged to a faithful performance of his Duty Whatever Manifestation of love is given unto thee know that thou ought to be more thankful and fruitful in every good work The Apostle Writing of the Blessed Vision 1 Joh. 1. 2. For we shall see him as he is infers our great Duty to be reduced unto Practice v. 3. And every Man that hath this hope in him purifies himself even as he Matt. 5. 8. Heb. 12. 14. is pure The pure in Heart are Partakers of the Blessed Vision And without Holiness no Man shall see the Lord. Let 's than follow after Holiness If ever we hope to