thou harbourest some sin and wilt not submit thy neck to the yoke of some duty or other O then thy desire thy care thy wakening thy wound hath not been serious hath not been deep enough to bruise out all corruption thou shalt be ashamed and disappointed of the Religion thou hast because thou hast not respect unto all Gods Commandments He that offends in one is guilty of all thou regardest iniquitie in thy heart the Lord will not hear thy prayer thou art but counterfeit coyn for thou wantest the Lords stamp and seal to wit to depart from iniquitie even every iniquitie thou givest not all diligence to make thy calling and Election sure by well doing even every sort of well doing Adde to thy faith vertue c. which thou wouldst do were thy desire and care but serious Lastly be thy thoughts heart affections otherwayes taken up all the day long and run more upon other things then upon the plealing of God the making of thy own calling and Election sure the keeping of a good conscience And doth thy contentment or discontentment thy grief and joy peace or unquietnesse arise from other grounds at night Then be sure some other thing goes nearer thy heart then God or Christ or thy own soul thy care is not serious thou fulfillest not the rule thou seekest not first the kingdom of heaven thou art not herein exercised alwayes to keep a good conscience thou doest not set the Lord alwayes before thee and so canst not conclude that he is at thy right hand and so shalt not be moved MEANS OF HUMILIATION VVE have already spoken of the generall directions concerning the working of Gods Spirit in the hearts of his children how we ought to carry our selves upon the discovery of the want or weaknesse of any grace or work of Gods Spirit in our souls to wit not to give place to despair but first of all by earnest and frequent prayer to have our recourse to God who gives liberally to all and upbraids none and who hath promised not to deny his holy Spirit to them that ask it Now although this be a good and main way to obtain what we want yet we must not rest here but to prayer must joyn the use of the means or else we shall not speed pray we never so diligently The Lord will have us put to our hand and therefore commands us work out c. And to this we are commanded even to humble our selves although it be the work of Gods Spirit I tell you that a point very much to be taken heed to was that in using the means it is not enough to use the means in generall the Word and the Sacraments but we should consider the particular means the fittest and nearest means to beget or strengthen such a grace and for want of this we may take very great pains in generall and we shall hardly speed and therefore we should see how far the work is proceeded in c. And as what our wants be and where the stop lyes and then to pray and to use means most diligently and to use the particular and neerest means and therefore I thought it most needfull to lay out the nearest and most particular means of this work of humiliation that so we using them the Lord blessing and concurring by his Spirit those who have not found this humiliation at all as yet may have it wrought in them and such of us who have found it in some measure may get it increased and strengthened and so all of us may be taught how to give obedience unto this exhortation Humble your selves under the mighty hand of God I. The first and indeed a main mean to work humiliation in us is seriously to miditatâ— upon the law the threatnings thereof and to apply them to our selves in particular considering withall the truth of him that hath pronounced them This by the concurrence of Gods Spirit will be a notable meane both to bring us to a right sight of our sinnes and to humiliation for them for as the Apostle saies By the Law is the knowledge of sinne it is the glasse and mirrour that only can let us see the foule spots of our souls And again to consider the threatnings will bring us to humiliation While I was without the Law I lived but when the Commandement came sin revived and I dyed would you then take a course to get this worke of humiliation wrought First of all get the cleere knowledge of Gods Law and examine thy self by it lay the rule of the Law to thy own heart and so see how great a transgressour thou art for want of this the most part of men and women live in sin without knowing that they sin and so without either repentance or amendment which is both pitifull and dangerous pitifull in regard of the Lords holy will dangerous to your own souls all will say they are great sinners but I fear they see not wherein and so can neither repent nor amend O but if thou wouldest apply the law to thy self thou wouldest see that thou hast bin and still art an exceeding great transgressour Consider the first Command and see if thou dost not sin exceedingly against it if thy heart does not whore and commit spirituall adultery with the creature delighting and trusting more in it then in the Creator God blessed for ever and thou shalt find also that thou puttest thy self most frequently in Gods place making thy self the utmost end of all thy actions which how horrible sins they be I leave to thy self to judge Was not this last Herods fault whom the Lord destroyed Consider the second Command and thou shalt see there be many points of Gods worship that thou I fear dost altogether neglect as that of meditation and conference and that all of them are for the most part superficially and slightly discharged by thee and that thou comest within the compasse of that curse Wo be unto them that do the work of the Lord negligently Consider the third Command and not to speake of thy frequent prophaning of Gods name see what either thou hast done or spoken to the honour of Gods name notwithstanding it is the many things that thou wast made for Look to the 4th Command and see how thou hast sanctified the Sabbath in thy thoughts and discourses yea see if thou hast not done in this point against thy light and even refused to return and hast hated to be reformed chosen rather to displease the immortall God then mortall men chosen rather to follow thy own will then the will of God and that notwithstanding he hath recommended it as a special point of his will unto thee and hath bidden thee remember to keep it holy Consider the fifth Command ye that are superiors whether ye render to those that are under you that which is just and equall And ye that are inferiors if ye give your superiors that honour and respect in your hearts
notorious sinners were under hazard of damnation that at least the most part of these who are in the bosome of the Church should be saved O but now he sees and considers that many are called and few chosen that few there be that enter in at the gate of life this stirres and startles him makes him to worke out his salvation with fear and trembling Philip. 2.12 makes him give all diligence to make his calling and election sure 2 Pet. 1. v. 10. nor can he ever be quiet or his mind be at rest untill he get some measure of satisfaction this way about his Spirituall condition and indeed to do otherwayes is fearfull security Before he thought it an easie thing to come to the Kingdome of heaven that some little time some few words of prayer in the end of his life Lord have mercy upon me Lord forgive me my sins and such like for so thinke many would serve his turn O but now he thinks all his time and all that he can do in his time but little enough he sees and considers that the Kingdome of heaven must be taken by violence that there must be a striving to enter in at the strait and right gate that there must be wrestling running fighting for the crown and prise and therefore he bestirres himself to the purpose he hath a respect to all Gods Commandments Psal 119.6 keeps his precepts diligently ver 4. makes haste and delayes not to keep his Commandments vers 60. he shunnes all sin whatsoever declines no paines no duty what shall I do to be saved what will he not do to be saved yea the truth is in such a case the care that a man hath of his own salvation hath taken such an impression in his minde and his thoughts are so carried about it that in all the meanes and duties of Religion although it should not be so it goes nearer his heart then the very service of God and untill his feares be rectified by faith and love that which withholds him from sinne which puts him on to the use of all the meanes and of all holy duties is chiefely and principally fear and care of his own salvation Now that the Lord puts such a fray and a stir and an awakening in the hearts of his own in the beginning of their conversion is not without good and speciall reason to wit that by this means he may have them well fitted for the strait and narrow way well buckled with all the duties of obedience well accustomed with Christs yoake and willing to beare it all which unles this goade were in their sides this prick in their hearts they could hardly be brought unto want of custom and aversenesse of heart being such mighty impediments besides the tentations of Satan and generall corruptions of our natures Appl. Try then thy self by this third Mark and part of humiliation if ever thou hast found such a change or disposition as this didst thou ever come to cry What shal I do to be saved didst thou indeed work out thy salvation with fear and trembling was taking of the Kingdom of heaven so pursued by thee that thou wast not quieted untill thou hadst got some measure of satisfaction about thy spirituall condition whereas sometimes thou wast sleeping deeply in security in regard of this great and important point 2 Didst thou ever take the matter to heart in such a measure or manner as that the care of it made thee and still makes thee renounce every known sin decline no known duty carefully and conscienciously frequently and constantly go about the means of thy salvation private and publick what ever men shall think of thee 3. Did and doth the thoughts and cares of thy own salvation and of Gods service more possesse thee then the thoughts and cares of this life and of the world whereas before they were taken up with many things now thou art chiefly about the one thing which is necessary and art â—eeking the Kingdom of heaven first So that in a word thy desire of salvation is and hath been 1. A serious desire 2. A setled desire and constant 3. A diligent desire then mayest thou apply with comfort this Mark and point of humiliation to thy self for the desires of the hypocrite or unregenerate they be not of this kinde for 1. They be not serious but weak faint and feeble desires and therefore easily born down extinguished and choaked with cares or pleasures of this present life 2. They be not setled or constant desires but starts fits and flashes or like the morning dew so that if they work at all yet do they not work out their salvation 3. and lastly they be not diligent desires but sluggish and heartlesse wishes with Balaam they desire to dye the death of the righteous they would be at the kingdom of heaven but have no minde to seek it and the righteousnesse thereof But by the contrary foundst thou never such a change such a fraâ— such a fear in thy heart and soul 2. Doth the thought of the things of this life go nearer thy heart than those of the life to come so that thy thoughts this way thy own conscience being made witnesse have neither been frequent and many nor sad and serious 3. Hast thou truce with any known sin or declinest thou any known duty Then thou wantst the comfort of this Mark and hast never been sufficiently humbled begge therefore earnestly that the Lord would work this awakening in thee especially if thou be negligent in the use of the means that prayest not in secret readest not meditatest not conferrest not repentest not c. RESOLUTIONS for the weak 1 THES 5. v. 14. Comsort the feeble minded support the weak Q. BVt may not all these three main works and parts of 〈…〉 fâ—und in a reprobate or 〈◊〉 1 〈…〉 the â—guâ—tinesse disâ—â—ve 〈…〉 them and fear 〈…〉 jusâ—ice and 〈…〉 their 〈…〉 are they not many times deepâ—y 〈…〉 ed and wakened in their conscience 2. Have they not also discovered unto them their corruptions sinfulnesse and wants 3. And have they not also their own desires of salvation as it fared with the young man in the Gospel What shall I do to inherit eternall life A. They have but not in that measure and manner degree and kinde as Gods children have mark therefore the difference and ye shall see the distinction clear And first of all to begin at the last point The desires of salvation that the wicked and unregenerate have as hath been alreadie shewed 1. They are not deep and serious desires hence it is that without satisfaction in the point they are easily stilled and put off with other things with the trifles and toyes of the world like little children because their desires are not deep and sufficiently rooted therefore is it that they are easily choaked by the cares and pleasures of this world and so come not to perfection and so the things of this life go nearer their heart
this is well seen by their conversation they use not the means in private as reading meditation conference c. unlesse it be a formall posting pratling piece of prayer which a superstitious Pagan possibly durst not omit not unlike the Papists telling over their beads and for publick duties as little of them as possibly they can with their honesty and were it not for regard to men would be as little about them as they be about the private they are scorners of those who take the kingdom of heaven by violence no violence use they themselves whereas the quickned are not so they not onely wish but work seek not onely the kingdom of heaven but also the righteousnesse thereof they use means in publick and private take the kingdom of heaven by violence 3. Their desires and cares are not setled but unconstant desires if they work they work not out their goodnes is like the morning dew what they do is by fits and starts as in the time of a crosse or affliction as the Israelites were wont to do or by others example and instigation or education as Joash King of Israel did or some such outward motive the godly are rightly wakened are not so for their cares desires and endeavours being from an inward motive and principle some incorruptible seed are constant and settled I will put my fear in their hearts never to depart from me Herein am I exercised alwaies I have set the Lord alwaies before my face not by fits and starts their waies are established before the Lord they work and work out their salvation even when the affliction is over they return not to sin with Pharoah but afterwards bring forth the quiet fruits of righteousnesse not by others instruction but with Joshua If all should forsake the Lord yet I and my hâ—use will serve the Lord 4. Which is the cause that their cares and desires be sluggish and not settled they be not serious enough But you may say how shall I know this 1. Because if they were serious they would not be put off without satisfaction in the point for such are the desires of the godly whereas the desires and cares of the ungodly are not so but are choaked with the thornie cares or pleasures of this present life even like a child if it be but some little small desire that troubles it it is easily put off and stilled but if it be a serious desire a pinching necessity it will not be so soon quieted Hence saies the Apostle As new-born babes desire the sincere milk of the Word the desires of the godly be like the desires of a child new born or in necessity not to be stilled without satisfaction in the point whereas the desires of the ungodly be like the desires of a child who not being under such pinching necessity is quieted with some one toy or other choaked with some worldly pleasure 2. If they be serious cares or desires they will make one to do any thing for attaining of salvation to abstain from all sort of sin to decline no sort of known duty Men and Brethren what shall we do to be saved what shall I do saies the Jalor Lord what wilt thou have me to doe saies Paul what shall they do what will they not do to be saved no sin wil they entertain nor allow some sin may well give them their handfull may lead them captive to the Law of sin may hang on them Iniquity may prevaile against them Psal 65. but they allow no sin the evil they would not that they do they regard no iniquity So also they decline no known duty no certainly known duty this is a sure Mark Then shall I not he ashamed when I have respect to all thy Commandments Whereas the ungodly may with Herod leave many sins but some there be they will not leave they may well pretend they will decline no duty with the young man and say What shall I do to inherit eternall life yet with him when it comes to the point they stick on something and in some dutie 3. If the desire and care of their salvation be serious it will be that which takes up the chief roome in the thoughts heart affections of a man or a woman that wherewith one is chiefly taken up with all the day long to wit with cares to please and fears for displeasing and that partly and indeed mainly should be in relation to God partly in a relation to themselves to make their calling and election sure by well doing this is the chief of their care all the day long this is the ground of their contentment or discontentment at night Herein am I exercised alwayes to keep faith and a good conscience I set the Lord alwayes before me So as they seek first the kingdom of heaven 2. and the righteousnes therof With the ungodly and naturall men it is not so their cares are otherwayes taken up all the day the Lord is not before them their contentment and discontentment arises from other grounds at night either they seek not the kingdom of heaven at all or not it with the righteousnes ther of or not it first with the righteousnesse therof there goes ever something nearer their heart it fares with them as with the young man in the Gospel though he seemed to have great care for and desire after it even after salvation The Application follows and first for comfort See first whereupon thy cares and desires and endeavours do run and with what they are taken up whether or no upon the salvation of thy own soul and the serving of God the two main ends for which we are come into the world or upon other inferiour transitory trifles whether upon the many things or the one thing that is necessary whether thou seekest the kingdom of heaven or other things whether or no thou hast embraced this present world or in effect uses it as though thou usedst it not as knowing that the fashion thereof perisheth usest thou this world as if thou usedst it not car'sts not greatly for it It is well it is like thou doest beleeve that there is another even a more dureable substance Hast thou chosen the better part and art still seeking fear not it shall not be taken from thee 2. Be thy cares and desires after this kingdom not sluggish but diligent desires so that thou not onely wishest but workest thy salvation thou not onely seekest the kingdom of heaven but also the righteousnesse thereof and doest take the kingdom of heaven by violence givest all diligence to make thy calling and election sure usest the means in secret and in publick c. Then be of good comfort thou keepest the precept and so shalt not misse the promise which is The vio ' ent take it by force thou usest the recommended mean and so shall not misse the end If ye do so Entrance shall be ministred to you abundantly into the kingdom of our Lord
Jesus Christ 3. Are thy cares and desires stable or constant not for a fit or a start but thou workest and workest out and that not onely in the time of affliction but even when it is over thou bringest forth the fruits of righteousnesse thou hast ground of comfort for this is surely a sanctified affliction and consequently thou art not a bastard but a son yea even although it be not possible in the like degree as in the very time of thy affliction yet seeing thou art more fruitfull then before it is well for the wicked return to their former yea oftentimes greater sloth and coldnesse his last estate is worse then his first Doth thy conscience bear thee witnesse that although all others would break the Lords commands yet thou with Joshua wilt serve him Then assuredly thy obedience flows from some inward principle not subject to change and not from any outward respect of example education c. Lastly is thy desire and care a serious desire was there ever such a wakening a fray upon thee that indeed it made thee to work out thy salvation with fear and trembling take the kingdom of heaven by violence wast thou indeed at that What shall I do to be saved what shall we do what wilt thou have me to do Lord c. Here then is the ground of comfort for this you see is the way of the Lords working with his own children this agrees with the Scripture both in the precepts and examples thereof Now all Scripture is written for our edification and comfort especially if thy care 1. was not stinted without some satisfaction in the point was not otherwayes put off or choaked with the thornie cares but like the desire of the new-born babe as ye heard before And 2. if this care and fray hath made thee to eschue all sin to decline no dutie O then thou shalt not be ashamed for thou hast respect to all his Commandments And 3. Doth this care of thy salvation and pleasing of God take up the chief roome of thy thoughts heart affections so that upon this runs thy care all the day long and from hence arises thy speciall contentment or discontentment at night this again is like Gods children and the modell of Scripture Herein am I exercised alwayes to keep a good conscience saies the Apostle it was his exercise all the day long thou hast set the Lord always before thee and therefore thou shalt not be moved this is indeed not onely to seek the kingdom of heaven and 2. the righteousnesse thereof but even to fulfill the precept to wit Seek first and above all the kingdom of heaven and the righteousnesse thereof this is not onely to work and to work out our salvation but even to work it out with fear and trembling that is with great diligence and care and so to fulfill this precept also Thus far for comfort Now for conviction Secondly 1. But as for the man that is all for this present world that as yet took never to heart the salvation of his own soul and hath no care or solicitude this way but while the Scripture is bidding him work it out with fear and trembling he I say never knew what it was to give obedience to this exhortation and so cannot be right especially the Scripture telling him what reason he hath to do it and to take to heart the matter telling clearly that many are called but few are chosen how that strait is the way that leads to life and few there be that enter therein and therefore we are bidden strive to enter how that many shall be deceived Not every one that saies Lord Lord shall enter into the kingdom of heaven how that many shall say We have preached cast out devils in thy Name c. and yet be disappointed so that we had need to see to our selves If for all this I say thou hast had few thoughts and those not earnest ones of so main so neer so concerning so important a point thou art clearly lying in securitie and not yet awakened not quickened from being dead in sins and trespasses 2. Be thy cares and desires sluggish desires the publick means thou usest them for respect to men but as for the private means where is thy reading of Gods Word meditating on it day and night laying it up in the midst of thy heart thy holy conference thy nightly repentance c. thy prayer being but a mumbled pater noster if thou do no more alas thou usest not the means and so canst not attain to the end thou workest not thy salvation thou seekest not the kingdom of heaven with the righteousnesse thereof thou takest it not by violence In a word thou walkest not in the strait way but in thy own easie lazie sluggish way and so assuredly art not in the way that leads to life and salvation 3. Be thy desires and cares and endeavours not setled but unconstant I presuppose thou hast done something this way about the righteousnes of the kingdom of heaven about the working of thy salvation yet hath it been but by starts and fits upon some solemn occasion as Communion Fast c. or when Gods hand was upon thee the wicked will do that Thy goodnesse is like the morning dew thou workest but worksts not out what thou doest is but from an outward principle the Lord hath not given thee his true fear to wit to fear alwayes to fear so as never to depart from him And even afterwards to bring forth the quiet fruits of righteousnesse In a word thou keepest not the rule and so art not right thou shouldest serve him in righteousnes and holinesse not for a day or a time but all the dayes of thy life take heed to this ye that are so easily broken off from a good course and from good duties Lastly be not thy cares and desires serious 1. Wast thou never at that fear that care that wakening never at that What shall I do to be saved didst never work out thy salvation with fear and trembling Couldst thou never say thou hast used violence to the kingdom of heaven Surely to say no more thou art unlike those of and to whom the Scripture speaks both in regard of precept and example I grant all are not dealt with alike or after the same degree or measure but I say if thou hast not found it in some measure and degree 2. Or if ever thou hadst any such wakening see how got it was stilled and pacified gottest thou no satisfaction in the point wast thou never the nearer to thy salvation and yet art stilled and quieted Sure this was no serious desire or care but hath been stilled by the thornie cares or pleasures of the world or else hath dyed out of its own accord and so hath not been of the Spirits kindling 3. Did not and doth not this care and wakening make thee renounce every known sin cleave to every known duty but still
humiliation is wrought in thy soul and therefore thank God for this and go forward to perfection get faith and love which casteth out fear the Spirit of adoption instead of the spirit of bondage Goon then to beleeve for thou both mayst shouldst having the fear of God thus in thy heart and being in a constant course of obedience according to thy abilitie that faith was never boldnesse nor presumption that is joyned with fear and obedience and that keeps to the precepts as well as to the promises It is an ordinarie policie of Satan and we should not be ignorant of his wiles but observe his stratagems that those who have no interest in the Promises as being void both of fear and obedience these I say he puffes up with Presumption and makes them boldly to claim and lean to that wherein they have no right As long as a man makes no conscience of his wayes he lets him beleeve his fill such a belief as it is when indeed he should not lay hold nor claim to the Promises as is clear by that Psal 50.16 17. But unto the wicked God saith What hast thou to do to take my Covenant in thy mouth seeing thou hatest instruction and castest my words behinde thee When a man again hath forsaken his wicked wayes and thoughts makes conscience of his courses and begins to fear the Lord at which time he may should lay hold on the Promises as is clear by that remarkable and comfortable place Isa 50.10 Who is among you that feareth the Lord that obeyeth the voice of his servant that walketh in darknesse and hath no light let him trust in the name of the Lord and stay upon his God Here is a clear warrant and a sweet invitation for a person in such a case to beleeve and lay hold and yet I say no sooner fares it thus with a man but Satan and his own corruption incontinently bear him back from beleeving Observe this then and resist the devill and the corruption of infidelity that is in thine own heart bear back no longer If bearing back and withdrawing were an allowable cause for thee in such a course thy heart would not be so much given unto it we are ever to suspect the way of our own heart and to judge it wrong that we are most given unto namely the point in hand infidelity being so sibbe to us and which hangs so fast on thee as thou wast given in the time of thy securitie through the way of thine own heart to presume and lay hold when thou shouldest not now this way of thy own heart was clearly wrong So now the way of thy own heart being to misdoubt and draw back why shouldst thou not suspect it and resist it Hold to thy comfortable warrant thou fearest the Lord at least thou desirest to fear his Name for even to such the Scripture allows comfort thou obeyest the voice of his servants or art willing to obey so far as thou art able then obey this also Trust in the Lord and go on in a constant course of fear and obedience and fear not to beleeve this is the Lords seal to depart from iniquity Make your calling and election sure by well doing If ye do these things an entrance shall be ministred unto yâ—u a undantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. 2 Pet. 1.11 If thou fear yea desire to fear if thou obey yea be willing and obedient even willing to be obedient Finally for thy further comfort and for the comfort of all those who are troubled because they are not satisfied in this point about the sense of their own guiltinesse let this be considered and examined as towards the promiâ—es there is a true faith and beleeving of them without sense which gives rest to the soul and produces good effects So may there also be a tâ—â—â— faith of the threatnings producing a true fear and câ—re and consequently a true humiliation although it be not joyned with sense All this is spoken not that you ought to rest upon this degree of humiliation for as you ought to go on from faith to faith and from grace to grace so from humiliation to humiliation Moreover the work of humiliation namely in regard of the sight and sense of our own guiltinesse and deservings is the very ground-work of the work of our salvation and sanctification and therefore should be well layed greatly laboured for and we should strive to have it deeply seated and stamped in our hearts and memories For as any may feel by experience according to the lively sense of this point goes on the livelinesse of all other points of Religion this point being lively unto us to wit the sight and sense of our own deservings it makes us accordingly hearty to confesse our sins and humbly to walk with our God it chases us earnestly to lay hold on the means of our deliverie to lay hold on the mercie of God the promises the Covenant c. It makes us flie in to the very bosome of Christ for shelter as to our City of refuge our horn of salvation And lastly faith being on foot and lively withall it is a whetstone and serves to quicken and set an edge upon our love and consequently upon our godly sorrow our zeal our obedience c. for then do we love most when we are most sensible how much is forgiven us so great are the consequents of this point So then I say what I have spoken for your comfort in this point is not that I would have you rest altogether upon the degree of humiliation alreadie acknowledged by you Onely this I would not have it hid from your eyes what you have received but that you should see it and acknowledge it that the Lord may not want his thankfulnesse nor you your comfort And that Satan may not prevail against you by that great and admirable policie of his as he hath done with many to bear you back from faith and laying hold on the Promises without the which there can be no comfort in a Christian soul yea no cheerfull no acceptable service to the Lord Without faith it is impossible to please him yea the heart wants courage to do it either to pâ—eâ—se him to praise him or to honour him Now his policie is this which is the doubt and hold-back to many Obj. I am not sufficiently humbled and therefore should not beleeve nor lay hold on the Promises for humiliation going before faith and beleeving Ans To this I say thou art not indeed sufficiently humbled in regard of and in reference to the work of thy sanctification nor ever shalt be so long as thou art here but I say the case standing so with thee as we were speaking that is thou fearing and obeying c. thou art sufficiently humbled to lay hold upon the Promises and to be bold to believe them and claim thy interest in them thou fearest the Lord
much more precious then of gold that perisheth though it be tryed with the fire may be found to praise and honour and glory The sufficiencie of an Anker is onely known in a storme if it hold out in a great tempest Even so is the sufficiencie of the anker of hope which flows from faith onely best known by it's holding out in the time of great adversitie for at such a time as this the fleshly presumption of the hypocrite doth fail him his hope doth perish it is like a Summers brook which dries up when there is most need Will the hypocrite pray alwayes when it comes to this his faith proves to be but fantasie Whereas the faith of the true beleever though it be in such a case much weakned and over-layed yet it fails not altogether it may make a great halt but his faith doth not fail him it stands out and carries him through the storme of adversitie See then if thy faith hath been a standing-out faith a carrying-through faith in the time of adversity if it did not make thee make haste that is put thee upon unlawfull shifts but that thou still didst cleave to God and the means that he hath appointed that is the Word and Prayer didst call upon God alwayes never giving over and depending upon the Word Were it not for thy Word I had perished in my affliction and so in some measure of hope and patience didst wait the Lords will and leisure this is a token of true faith a tryed faith a faith that maketh not haste Obj. I find much diffidence and impatience in time of adversitie much haste A. So doth all Gods children No tentation hath overtaken you but that which is common to men and therfore I said in some measure of trust and patience We see even David had his haste Psal 116. I said in my haste all men are lyars And Job had his great impatience and yet the Spirit of God saith Ye have heard of the patience of Job the Lord pities his own in their infidelities and impatiencies when they are sore assayed as it were above strength and above measure and as it were in their raving fits he imputes not these unto them he counts not narrowly with them he sees this is their infirmitie and that when the feaver is over they will come to themselves and therefore when they as it may seem both to themselves and others have lost their hold yet he looses not his hold so gracious is he Psal 3. When I said my foot slipped thy mercy O Lord upheld me My heart and my flesh faileth but God is the strength of my heart and my hope for ever So then even the best of the Saints have had in adversitie their own great haste infidelitie and impatiency which the Lord did pitie and passe over So will he thine if thou hast done as is aforesaid not giving totall place to infidelitie nor impatiencie but ever hast had some hope trust and wrestling against it like that of Jonah I said in my haste I am cut off from thy presence yet I looked again towards thy holy Temple We know not what to do but our eyes are towards thee So then in a word although in thy adversitie thou hast found great diffidence and impatiencie yet if thou hast been striving against it and wrestling with it if thou hast been calling upon God alwayes if when thou couldst not pray sighing and sobbing to him Rom. 8. If thou hast been ever looking towards his holy Temple through faith when through infidelitie thou hast thought thy self cast out of his presence If thy soul hath been cleaving to the Word which upholds us that we perish not in our afflictions even when all sense is gone yea when sense is to the contrary hoping against hope and hath thy faith thus wrestled and brought thee through then be sure it is an upright faith a tryed faith that hath abided the triall of affliction a faith that makeeh not haste Of the Means of Faith following the Doctrine of the Marks of Faith Q. O Happy most happie is the case of that Soul whose conscience bears it testimonie that it hath these Marks of Faith it hath certainly great matter of rejoycing yea were it in the hardest condition that can befall it for what are other crosses which are to be but for a moment and what are other comforts so long as the main is wanting that soul hath more then good reason cheerfully and carefully to serve the Lord who hath bestowed so precious a pearl upon it but alas I misse all or the most part of these Marks and so my case is most dolefull A. I told you how you should carrie your self upon your missing after triall to wit not to give place to despair and utter infidelitie but by constant and earnest prayer to go to the Anchor and finisher of faith who counsels us to come to him and for our counterfeit wares promises to give us fine gold tryed in the fire who hath promised to draw all men unto him yea who hath made many precious promises whereby we are made partakers of the Divine Nature concerning all these things thou missest as repentance the love of God the fear of God c. Now what he hath promised he is both willing able and faithfull to perform Faithfull He is faithfull who hath promised Willing He gives liberally to all and upbraids none yea so willing that he counsels us to come unto him Able Able to make all grace to abound towards us to do exceeding abundantly above all that thou art able to think or ask If ye being evill will not deny good things to your children how much more will be who is good yea goodnesse it self give his holy Spirit unto those that ask it Now having his Spirit we get the supplyer of all our wants when he prevents us with his temporall blessings and bestows them many a time unrequired upon us shall we think that he will deny unto us spirituall things tending to the advancement and fulfilling of his glory kingdom and will We may see by the acceptablenesse of Solomons suit that he is far more ready to bestow the one then the other Let these notable props then uphold thy heart untill the Lords good time come of working these things in thee Seek earnestly for the Lord will be sought for these things Ezek. 36. and then wait the Lords good time for by faith and patience we must inherit the promises do this and be not discouraged I am glad how well thou art wakened by thy sensiblenesse of thy securitie which is the main miserie of all souls even of Gods own children for the most part but let not this drive thee to despair Q. Indeed I may justly accuse my self that my praying hath not been so frequent nor so fervent so constant nor so earnest as it ought to be yea I cannot get it done but I have often prayed and as earnestly