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
be happy hereafter we must here be Holy No Holiness no Happiness SECT II. Containing the Fruits of Justification which are a Ground of the Believers Comfort HAving proved the first Ground of the Comfort of Believers because they are Precious in the 〈◊〉 of Christ I come now and with this Section I shall conclude To lay down a second Ground of Believers Comforts drawn from the Fruits of Justification And they are set down Rom. 5. 1 2 3 4. Therefore being Justified by Faith we have Peace with God through our Lord Jesus Christ by whom also we have access by Faith unto this Grace wherein we stand and rejoice in hope of the Glory of God And not only so but we Glory in Tribulation also knowing that Tribulation worketh Patience and Patience Experience and Experience Hope There are sixspecial Fruits of Justification by Faith mentioned as so many Daughters of that Mother or as so many Precious Fruits growing on that Tree And they are Peace Access Joy Hope Patience and Experience These I shall inlarge particularly and so finish the Treatise 1. By being Justified by Faith we have 1 Peace with God Peace with God We have sweet tranquility and security upon our Spirits What though Men Condemn and the World Persecute us What though troubles come as violently as Waves in a Storm dashing upon us with more renewed fury Yet Peace with God and security of Conscience will quiet our Spirits and comfort us amidst discontents and fortifie us against Euroclydons and most Tempestuous Storms When God Justifieth who can Condemn When God speaks Peace who can speak Trouble It 's a grand incouragement notwithstanding Troubles come thick and three-fold that in Christ we have Peace He is our Peace and Peace-maker and Reconciler However the World Storm yet Christ becalms the most Blasting Winds These things saith he I have spoken unto you that in me ye might have Peace But in the John 15. 33. World ye shall have Tribulation be of good chear I have overcome the World We should indeavour after the things that make for Peace and as the Apostle Commandeth If it be possible as much as in you Rom. 12. 18. lies live peacable with all Men. But some are of such implacable Spirits as will never be at Peace and of the same malitious temper with David's Enemies who when he was for Peace they make themselves Psal 120. 7. ready for Battel Yet here 's a ground of of singular Comfort that we have Peace with God and this will make amends for all For saith the Apostle What shall we then say to these things if God be for Rom. 8. 32. us who can be against us Wherefore let 's labour to get and keep Peace with God and a good Conscience Peace within will support and quiet us against all Troubles without as Aarons Rod swallowed up the Rods of the Aegyptians 2. Another Fruit of Justification by 2 Accesâ— unto God Faith is Access unto God Sin sets Bars against us and hinders our Access unto the Throne of Grace But Christ breaks the Rom. 5. 2. Barrs and gives us Admission We are led by the hand of Christ unto the Father The Original Word imports as much Rom. 5. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Manuduction or leading of us by Christ unto the Father is a great Priviledg Hereby we are admitted into the presence of the great King None might presume to come into the Court of Ahasuerus unless the King held out to him the golden Scepter Behold Christ hath purchased this Priviledg of the King of Kings to hold forth his golden Scepter and admit Believers into his presence Hence a Beleiver enjoys a sacred Communion with the Father Son and Holy Ghost and hath freedom to make his request known in Prayer and Supplication What then remains but that we should make use of our Priviledg and reduce the Apostle's Precepts in continual Practice Heb. 4. 16. Let us therefore come boldly unto the Throne of Grace that we may obtain Mercy and find Grace to help in time of need A third Fruit of Justification by Faith is 3. Joy Joy and this is Joy in the Lord or a spiritual Joy in believing The sence of God's Love The apprehension of his reconciled Countenance The Believers Interest cleared up that he hath a new Name a white Stone and the hidden Mannah rejoyceth his Heart more than the Fruition of all the Honours Pleasures and Profits which the Universe can afford When God speaks to the Soul and saith Thy sins are pardoned this is the most joyful and welcome day that ever a Believer saw The good Hearers received the word with Joy and brought forth Fruit with Patience Amidst great straits and exigencies the Church discovers an heroical Resolution Yet will I rejoice in the Lord I Hab. 3. 1â— will Joy in the God of my Salvation Amidst multiplicity of rolling troublesome Thoughts the Psalmist takes ground of encouragement Psal 94. 19. In the multitude of my Thoughts within me thy Comforts delight my Soul A Believer's Joy acts extraordinarily that which extinguisheth the Joy of a Carnal Man is Feweâ— to enkindle the Joy of a Godly Man â—or saith the Apostle And not only so but we Rom. 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 5. 2. glory in Tribulation also A Believer accounts it all Joy when he falls into divers Temptations He kisseth the Rod that beats him and with a Martyr bids welcome to the Cross of Christ and with the Apostles rejoice that they were counted worthy to suffer shame for the Name of Christ Acts 5. 41. O! what Joy doth Faith bring to Believers in all their Sufferings so that scoffs and reproaches they account their Honour whips and tort ures scars of Marâ—yrdoms Though a Believer be tost up and down with boistrous Waves and Tempests he can see Christ by the Eye of Faith Though his Body be tormented upon the Rack yet he can see Christ his Comforter Though his Name be trampled on upon Earth yet he rejoiceth that his Name is written in Heaven A fourth Fruit of Justification by Faith 4. Hope is Hope and this is the Anchor of the Soul Were it not for Hope the Heart would break in the days of Jacob's Troubles But days of Jacob's Troubles are days of Jacob's Hope When Ezra and the People were full of grief and perplexities because the Holy Seed had mingled themselves with Heathens and were unequally yoaked with strange Wives but notwithstanding Hope was left quasi tabula post naufragium Ezra 10. 2. Yet now there 's Hope in Israel concerning this thing Rom 8. 24. By Hope saith the Apostle we are saved When Spoilers come a Believer is a Man of Hope Whatever they take from him yet they cannot take away his Hope Amidst Clouds of Darkness his Hope is That the Sun of Righteousness will arise with healings under his Wings He hopes against his Reason
super hunc Petrum for Christ built his Church upon the Faith and not upon the Person Learned Expositors as Lyra Hugo de sancto Victore Ferus all these though of the Romish Party expound the Rock to be Bp. Morton's Appeal L. 2. Cap. 17. meant Christ as a Reverend and eminently Learned Prelate declares Let the worst of Enemies put forth their rage to the utmost and in their Malice and Fury endeavour the Destruction of the Church yet the Church shall prevail against them The Church is under Persecution but like a Vine it thrives by bleeding What 's the reason but because God is the Protector and Defender of his Church Christ is the King of it There are many comfortable promises for the preservation of the Church One is Isa 4. 5. Vpon all the Glory Diligentâ—r not andum est quia monemur non aliter gratiae Dei nos fore participes quam siejus imaginem gestemus ac in nobis reluceat cjus gloria Calv shall be a defence By the Glory is meant Gods People for they are his Glory and are made Partakers of his Glory God first makes them Glorious and then accounts them his Glory and upon them the Lord will be a defence or covering Another Promise is Isaiah 27. 2 3. In that day sing ye unto her a Vineyard of Red Wine I the Lord do keep it I will water it every moment lest any hurt it I will keep it Night and Day There are two things especially prejudicial to a Vineyard The one is drought and want of Water to refresh it The other is a violent breaking in either of Man or Beast to pluck off the â—rapes and destroy the Branches against both God promiseth his Gracious Protection God waters it and keeps it his refreshings and defence are abundant security A third Promise to name no more Non tantum est Ignis adversarios terrens devorans si accesserâ—nt propâ—â—s sed murus qui undiquaque tegit iâ— Zech. 2. 5. For I saith the Lord will be unto her a Wall of Fire round about and I will be the Glory in the midst of her Here 's a wonderful Protector A Wall of Fire is such an impregnable defence as Enemies dare not venture thorough it And God by his presence makes his Church Glorious And not one of these Promises but have partly already and shall further be accomplished in the days of the Gospel Witness all Ages wherein the Church hath suffered Persecution and notwithstanding Fire and Sword the Gospel hath flourished and the Church prevailed Those famous Waldenses Wicklevites Lollards and others of later date bare Testimony to the Truth maugre all the violent oppositions of their Adversaries Christ is King and will go on conquering and to conquer Some he bends and makes them willing and obedient Subjects to his Scepter Psal 110. 3. Thy People shall be willing in the day of thy power or more suitable to the Original a people of willingness Others Christ breaks to pieces Psal 2. 9. Thou shalt break them with a Rod of Iron thou shalt dash them in pieces like a Potters Vessel Those who yield not to Christs Government but oppose it shall be broken in pieces Whatever Potentate sets himself in opposition to Christ shall surely be broken to pieces Christ will maintain defend and protect his Church though it be a little Flock and despised by the World yet Christ will protect them and preserve them from the outrage and violence both of Corporal and Spiritual Enemies SECT III. Concerning our Duties to Christ our King 3. FArther yet to inlarge concerning 3. Our Duties to Christ as our King the Kingly Office of Christ The last particular is to inquire into our Duties Duties are incumbent on us unto Christ as our King Amongst many Duties which might be named I shall only insist on two viz. Prayer and Obedience 1. For Prayer we must make our addresses 1. We must pray to Christ to Christ and prefer our Supplications in his name We have Promises to rely on John 16. 23. Verily I say unto you Whatsoever ye shall ask the Father in my name he will give it you With Christ we are promised all things Rom. 8. 32. Whatever we want we must go to Christ for he is a great King and able to help us and a High-Priest full of Bowels of Compassion touched with the feeling of our Infirmities Heb. 4. 15. But in an especial manner we must pray that the Kingdomes of Sin Satan and Antichrist may be utterly destroyed and the Kingdom of Christ may be advanced We must make it our grand Petition That Christs Kingdom may come i. e. The Kingdom of Grace here and the Kingdom of Glory hereafter That Christ may Reign and Rule in our Hearts that he may be Glorified in us and by us and that the Kingdoms of the World may become the Kingdoms Rev. 11. 15. of the Lord and of his Christ Christs Kingdom is an Holy Kingdom and he Rules in Righteousness we should labour after Holiness that we may be conformable unto Christs Kingdom We must not only take Christ for a Prophet to instruct us and a Priest to Sacrifice for us but for a King to Reign and Rule in us And there 's a second Duty incumbent 2. We must Obey Christ on us which is Obedience As Loyal Subjects we should be obedient and submissive to the Laws of Christ His will is a binding Law and his command ingageth ready and chearful Obedience Our Consciences are at Christs command for he is the Lord and Commander of them As it is our duty to obey Temporal Governours for so we are commanded in the Word of God and the fifth Commandment Rom. 13. 1. 1 Pet. 2. 13. 17. expresly obligeth us to obey our Superiours So we must above all yield obedience unto Christ Even the greatest Earthly Governours themselves must acknowledge Christ above them Even the greatest Powers on Earth which will acknowledge no Earthly Power above them yet must acknowledge themselves subordinate unto Jesus Christ and yield Obedience and Subjection unto him All Rule and Authority must be imployed for Christ and not against him Wherefore the Turks which set up that grâ—at Impostor Mahomet and prefer him before Christ and the Pope who pretends himself to be Christ's Vicar and takes Christs Office out of his Hand in commanding and forcing the consciences of Men these do abominably and highly derogate what in them lies from the Kingdom of Jesus Christ But Christs Kingdom shall stand for ever when Antichrist and his Kingdom shall perish CHAP. VII Representing Christ's Dignity by several Metaphors and Resemblances SECT I. Christ is resembled to a Stone The 49th Chapter of Genesis and the 24th verse and Isa 28. 16. are expounded THere are many Scripture Metaphors Christ is resembled to a Stone and Resemblances representing the Dignity of Christ One Resemblance is to a Stone for
This I have handled in five Particulars 1. By reckoning up several Names of Honour and Dignity appropriated unto Christ 2. By unfolding the Grand Mystery of the Divine and Human Nature of Christ hypostatically united in one Person 3. By representing the unvaluable worth of those threefold Offices of Christ viz. Sacerdotal Prophetical and Regal 4. By setting down several Metaphors applyed to Christ 5. By considering those great Purchases that Christ hath made for his People viz. of Information Sanctification and Glorification Now then follows the practical Improvement of this Doctrine which shall be in Uses viz. Information Reproof Examination and Exhortation Direction and Consolation CHAP. IX Containing two Vses viz. 1. An Vse of Information 2. An Vse of Reproof SECT I. From Examples WE should all be exhorted and persuaded Use 1 For Information to account Christ precious even the chiefest of ten thousands our Treasure Refuge our Honour our All and infinitely more worth than all Review seriously those five Heads before handled and it will evidently appear what strength of Reason there is to persuade us all to set upon Christ a greater valuation than upon all the Kingdoms of the World and Glory of them To what hath been said already I shall add for a close some Uses viz. for Information Reproof Examination and Exhortation Direction and Consolation I. For Information and that in two particulars 1. That Christ is thus precious is proved by Examples of true Believers 2. Upon what Grounds and Arguments the Truth may be evidenced 1. That Christ is thus precious is proved 1. That Christ is precious is proved by Examples by Examples We tread not in unbeaten Paths Abraham accounted Christ precious having seen him by the Eye of Faith Wherefore Christ tells the Jews your Father Abraham rejoiced to see my day Joh. 8. 56. Dies Domini nihil aliud significat quam ipsius adventum in earnem vidiâ— enim eum eminus Abraham fidei nimirum oculis ut declaratur Heb. 11. 13. Bâ—za and he saw it and was glad Abraham was dead many hundred years before but by the Eye of Faith he saw Christ's Incarnation and rejoyced therein David likewise highly valued Christ insomuch as he penn'd many Psalms concerning Christ And in particular David calls Christ his Lord Psal 110. v. 1. The Lord said unto my Lord sit thou at my right hand till I make thy Enemies thy Footstool The Prophet Isaiah foretells of Christ's Sufferings and how he was debased yet withal he tells us of his great Dignity Isa 53. 12. Therefore will I devide him a portion with the Great and he shall devide the spoil with the Strong and what a great esteem the Prophet Jeremiah had of Christ may appear from Jer. 23. 5 6. Behold the days come saith the Lord that I will raise unto David a righteous Branch and a King shall reign and prosper and shall execute Justice in the Earth In his days Judah shall be saved and Israel shall dwell safely and this is his Name whereby he shall be called the Lord our Righteousness The Prophet speaks in his own Name and in the Name of the Church that whatsoever befel him even the greatest Losses and Crosses Disapointments and Vexations yet his Saviour was the joy and rejoicing of his Soul Hab 3. 17 18. Although the Fig-tree shall not blossom neither shall Fruit be in the Vines the labour of the Olives shall fail and the Field shall yeild no Meat the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers Graec. 70 Flock shall be cut off from the Fold and there shall be no Heard in the Stall yet I will rejoice in the Lord and I will joy in the God of my Salvation The seventy render it I will rejoice in the Lord in God my Saviour I might further instance in the noble Army of Martyrs who set such an high price upon Christ as they parted with their Goods joyfully and laid down their Lives for the Testimony of the Gospel I shall only mention Moses and Paul Moses though learned and highly esteemed of in Pharaoh's Court though it is said he was mighty in Words and Deeds Acts 7. 22. yet in the confluence of his Honours he preferred Christ infinitely before all Heb. 11. 26. Esteeming the reproach of Christ greater Riches than the Treasures in Egypt for he had respect unto the recompence of Reward Moses preferred afflicted Godliness before prosperous Wickedness and a Crown of Thorns with Christ before a Crown of Gold without him To Moses I will add St. Paul O! how did he value Christ at a price above superlative He though a great Schollar more skill'd in Tongues than all the Apostles bred up at the Feet of Gamaliel an Hebrew of the Hebrews that is an Hebrew both by the Father and Mother and circumcised the eighth day as touching the Law a Pharisee yet Christ he infinitely prized above all See his zealous Protestation at Corinth which was so learned a place as was by the Orator called Oculus Graeciae the Eye of Greece yet he upon deliberate thoughts determines 1 Cor. 2. 2. For I determined to know nothing amongst you save Jesus Excellentia cognitionis Christi in quo thesauri sunt sapientiae ac scientiae Dei tanti erit huic Apostolo ut non mâ—do Judaismum sed quicquid eximium est uspiam in Câ—lâ— in Terra propter hâ—nc nihil fuerit imo dâ—â—ni loco duceret Musc Christ and him crucified And see how absolutely he declares his Judgment Phil. 3. 7 8. But what things were gain to me those I accounted loss for Christ yea doubtless and I count all things but loss for the excellency of the knowledg of Christ Jesus my Lord for whom I have suffered the loss of all things and do count them but Dung that I may win Christ So great was his zeal for Christ that he protested that he was not only ready to be bound but to dye at Jerusalem for Act. 21. 13. the Name of the Lord Jesus Thus we see how the Saints accounted Christ precious SECT II. Evidencing by Arguments why Christ should Why Christ should be thus accounted pretious be Pretious in our Estimation IN the next place to confirm the truth by Arguments The Question will be propounded what Grounds and Reasons is there why we should set such an infinite value on Christ For Answer there are two sorts of Reasons or Arguments 1. Drawn from Christ 2. From true Believers 1 If we consider that Christ is the Eternal 1. Reason drawn from Christ Son of God the Mediatour of the New Covenant our Advocate and Redeemer there 's all the reason why we should price and esteem and account him Pretious and Honourable But I'â—e instance in particulars concerning the Beauty Riches Honours and Wisdom that is in Christ 1. For his Beauty Though his Visage was Marred in the days of his Flesh on Earth 1. Christs Beauty Is 53. 2.
9. Judg. 15. 19. Josh 10. 13. 2 King 20. 11. 2 King 7. 16. Miracle with Quailes and Manna God Cloathed them by a Miracle in that the same Cloaths lasted Forty Years together God caus'd the Jaw-bone of an Ass to pour out Water to quench the Thirst of Samson God caus'd the Sun to stand still at Joshuas prayer and return back upon Hezekiahs Prayer God caus'd plenty in Samaria beyond all expectation of Man after a sore and grievous Famine From all these Instances Potens Deus est causam suam libenter servare lapsam erigere si nos digni non erimus fiat per alios Melct Adam in vita Luther we may certainly conclude that the same Omnipotent Lord God Reigneth His power is no whit diminished he hath helped and is able to help This Instance of the Power of God abundantly proves his All-Sufficiency and should be a ground 3 Attribute of Mercy of singular Support and Comfort unto all the Children of God I proceed to a Third Instance drawn from the Attribute of Mercy God is abundant in Goodness and Mercy He is Merciful Gracious Long-Suffering Mercy Micah 7. 18. Psal 25. 10. â— sal 103. 8. Eph. 2. 4. Psal 145. 9. Isa 16. 11. Psal 68. 5. Psal 103. 13. Isa 63. 9. is Gods Delight All his Paths are Mercy He is slow to Anger and plenteous in Mercy His Mercies are rich Mercies tender Mercies they are over all his Works They are so many as they exceed all Number for Multitude They are so great as they exceed all Dimensions for Magnitude The Lord by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 declares the Sounding of his Bowels His Fatherly pitty and compassion and a sympathy and fellow-feeling with us in our Afflictions Isa 63. 9. In all their Afflictions he was Afflicted and the Angel of his Presence saved them in his Love and in his Pitty he redeemed them and he bare them and carried them all the Days of Old And who this was see ver 1. O! How did the Bowels of Christ Yearn over those that were in Affliction He had Compassion towards a fainting Multitude and Fed them He had Compassion on the Diseased Joh. 11. 35. Luke 19. 41. Heb. 4. 15. People he Healed them He Wept for Lazarus he Wept over Jerusalem And now he is in Heaven he is Touched with the feeling of our infirmities From what hath been mentioned we may conclude That Gods Mercy moves him to afford seasonable Helps Supplies and Succours unto his People when they are involved in the greatest Straits and Difficulties God is a Present Psal 46. 1. Gen. 22. 14. help in the needful time of Trouble In the Mount the Lord will be seen The Proverb is no more common than true That Mans Extremity is Gods Opportunity When Hagars Bottle of Water was spent and she and her Son like Gen. 21. 19. to have perished with Thirst then the Lord opened her Eyes and shewed her a Well of Water When Egypts Flower Josh 5. 12. was spent and when Manna ceased then the Children of Israel did Eat of the Fruit of the Land of Canaan When the Widdow of Zaraphath had left only for her self and Son to keep them a little while alive a handful of Meal in a Barrel and a little Oyl in a Cruse then the Lord sent the Prophet Elijah with a comfortable Message 1 King 17. 14 15 16. Thus saith the Lord God of Israel The Barrel of Meal shall not wast neither shall the Cruse of Oyl fail until the Day that the Lord sendeth Rain upon the Earth And she went and did according to the saying of Elijah and she and he and her House did Eat many Days And the Barrel of Meal wasted not neither did the Cruse of Oyl fail according to the Word of the Lord which he spake by Elijah When Gods People have been in such great Straits as not knowing where to turn or how to help themselves out of them then some signal Mercy hath appeared for their Deliverance In Deut. 32. 36. there 's a gracious Promise and there 's a real performance thereof 2 King 14. 26 27. For the Lord saw the Affliction of Israel that it was very Bitter for there was not any shut up nor any left nor any helper for Israel And the Lord said not that he would blot out the Name of Israel from under Heaven But he Saved them by the Hand of Jereboam the Son of Joash Add hereunto another promise suitable to the former Isa 33. 9 10. The Earth Mourneth and Languisheth Lebanon is ashamed and hewn down Sharon is â—ike a Wilderness and Bashan and Carmel shake off their Fruits Now will I rise saith the Lord now will I be exalted now will I lift up my self And David experimentally acknowledges the truth of God's Promises Psal 136. 23. | Ista ob id commemoravit admoneamur quam non obliviscatur suorum Deus qui tribulationibus oâ—primuntur sed ubi tempestivum est e manibus illos inimicorum suorâ—m afferat eripiat Musc in loc who remembred us in our low Estate For his Mercy endureth for Ever Let 's then stand admiring and adoring the riches of Mercy the multitude of tender Mercies the Bowels wide opened of a gracious and compassionate Father God stands by his People in their Swooning Fits and gives them his sweet Cordials and Restoratives He is with them in Prison and gives them inlargement of Spirit | Sanctorum prâ—ces caelum terram concutiunt Beza Hinc colligimus quam constanter animati fuerint ad crucem ferendam Calv. in Loc. Dan. 3. 25. The Apostles Act. 16. 25. Paul and Silas Prayed and sang Praises in a Prison Communion with God reviv'd and rais'd their Spirits even when their Feet were made fast in the Stocks God was with the Three Children in the hot fiery Furnace Three were only cast into the Furnace but the King saw Four and he acknowledged that the Form of the Fourth was like the Son of God Daniel had an Angel in the Lyons Den for his Companion and he was sent from God to shut the Lyons Mouth What shall I add further We live upon Mercies every Moment and have fresh experiences of renewed loving Kindnesses Each Step we Tread whether at home or abroad each Work we go about each bit of Bread we Eat each Bed we Lie on each Journey we Travel All these cry aloud and proclaim the Mercies of God And so wonderful is the Mercy of God as he condescends to our Infirmities and applieth himself with all gentleness to our respective Conditions Two places I shall only mention as a full proof thereof one is Isa 40. 11. He shall Feed his Flock like a Shepherd he shall gather the Lambs with his Arm and carry theâ—â— in his Bosome and shall gently lead those that are with Young The other is Mat. 12. 20. | Donec rectam veram Evangelii doctrinam docuerit
ad vincendum hostes ut expugnet eos-Vatabl 4. Attribute of Truth A bruised Reed shall he not break and smoaking Flax shall he not quench till he send forth Judgment unto Victory By what hath been said of the Mercy of God we should be perswaded to rely and depend on God's All-Sufficiency A Fourth Instance I shall produce is the Attribute of God's Truth and this is ingaged for the Assistance of his Servants and for the Destruction of his and their Adversaries Although nothing is impossible to God and he can do all things yet it no whit detracts 1 Tit. 2. 2. Tim. 2. 13. from Gods Omnipotency to say He cannot Lie he cannot deny himself God never was and never will be one tittle worse than his Word not an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his Word shall fail God Gloryeth in Exod. 34. 6. Psal 146. 6. Psal 111. 5. Heb. 10. 23. this that he is Abundant in Goodness and Truth that he keepeth Truth for ever that he will be ever mindful of his Covenant And that he is faithful that hath Promised Balaam though a mercenary Prophet gives herein a faithful Testimony Numb 23. 19. God is not a Man that he should Lye neither the Son of Man that he should Repent hath he said and shall he not do it or hath he â—poken and shall he not make it Good After Nebuchadnezzer was restored to his understanding and former dignity he of his own accord made this Confession | Dan. 4. 37. That all the Works of God are Truth Here then consists our great Duty to rely and stay upon the Truth of God Hath not God said in his holy Isa 3. 10. 11. Word Say ye to the Righteous that it shall be well with him for they shall Eat the Fruit of their Doings Woe to the Wicked it shall be ill with him for the reward of his Hands shall be given him Is it not likewise a part of the same Truth of God Recorded by the Wise Man Though saith he a Sinner do Evil an Eccles 8. 12. 13. Hundred times and his Days be prolonged yet surely I know it shall be well with them that fear God which fear before him But it shall not be well with the Wicked neither shall he prolong his Days which are as a Shadow because he feareth not before God Add hereunto that which is mentioned by the last but not the least of the Prophets Malachi For behold the Mal. 4. 1 2 3. Day cometh that shall Burn as an Oven and all the Proud yea and all that do Wickedly shall be Stubble and the Day that cometh shall burn them up saith the Lord of Hosts It shall leave them neither Root nor Branch But unto you that fear my Name shall the Sun of Righteousness arise with Healing in his Wings and ye shall go forth and grow up as * Significat proprie multiplicari augeri L. de Dieu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verterunt 70. Calves of the Stall And ye shall Tread down the Wicked for they shall be Ashes under the Soles of your Feet in the Day that I shall do this saith the Lord of Hosts The God of Truth even God who is Truth it self hath said it wherefore we must not be curiously inquisitive after the precise time when noâ— Dispute how these things shall be Accomplished Without question all these things shall be punctually fulfulled in their Season Wherefore let us Believe Rely and Acquiesce upon the word of a faithful Covenant keeping God He will bring his own work to pass in his own Way and Time to his own Glory A Fifth and the last Attribute I shall 5. Attribute of Unchange ableness Instance in is the Unchangeableness of God It 's Evident that Men change Times and Customes change There 's a Vicissitude and Revolution of all Sublunary Quis noâ— diversa preseâ—tibus contrariaque expectatis aut speret aut timeat Vell. Paterz things Most true is that of Solomon One Generation passeth away Eccles 1. 4. Omnis subita Mutatio rerum non sine quodam quasi fluctu contingit animorum Boeth l. de consol Phil. l. and another Generation cometh Archimedes that great Mathematician gloried that he would move the whole Earth if he might have a place assigned him where he might fix his Engine His saying was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give me where I may stand Where some Men now a days will go and how far whose Principle is Self-interest when and where they will fix and stand neither can we nor they themselves Determine They ring Changes and comply with all times and humors Yet notwithstanding all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damasc Psal 102. 27. Mal. 3. 6. Heb. 13. 8. Heb. 9. 4. James 1. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the changes of Creatures have no influence upon the Creator as to change him with their Changes Damascene observes that Whatsoever is Created is subject to Changes But the uncreated Eternal God is Unchangeable He is the same and his Years shall have no end He changeth not Christ is unchangeable and the Holy Ghost is unchangeable Therefore amongst the changeable fluctuating conditions of the present World We should found our Comfort upon this Principle That we serve an unchangeable God with whom there is no | Metaphora est a Sole qui est variis nubium obumbrationibus obnoxius Nihil hujus in Deo est Pareus variableness nor shadow of turning Heavenly Bodies have Parallaxes but there is no such thing â—â— God Friends such in whom we have put great Job 6. 15. confidence prove perfidious and are like that deceitful Brook mentioned by Job Riches they fail and are on the Prov. 23. 5. Wing as swift as an Eagle And no Man of Understanding will reckon upon his great Riches because he seeth so many Eagles flying in the Air. There 's a Story which I have Read in Aelian Aelian var. hist That there was a Fool in Athens who laughed and expressed great Joy when any Ship came into the Harbor because he was possest with a Fancy that every Ship that Arrived there was his own Is it not as great folly and madness for a Man to account himself the Richer because he seeth the Landing of many Ships richly Laden with variety of Merchandize when as he hath no Share nor Interest in any one of them Riches are things which are not and to set ones Heart upon nothing even that which oft times proves worse than nothing by reason of many frustrations and vexations must needs be an exceeding great madness and folly Riches are not in our power to get them It 's Gods Blessing that maketh Rich neither is it in our power when they are got to keep them | Quid sunt res humanae Cinis pulvis fumus umbra folia cadentâ—a flos Somnium fabula ventus aer penna mobilis â—â—da deâ—urrens fi quid istis inferius
then civil Reverence Others think that Haman being a Persian had the Sun pictured on his Breast and therefore Mordecai would not bow the Knee because the Persians Worshiped the rising Sun Others and I conceive their Opinion is most probable suppose that Mordecai would not do Reverence to Haman because he was an Agagite i. e. of the Family of Agag King of the Amalekites and the Lord had a Controversy with that wicked Nation Exod. 17. 14. And the Lord said unto Moses Write this for a memorial in a Book and Rehearse it in the Ears of Joshua I will utterly put out the Remembrance of Amalek from under Heaven However Mordecai would neither bow nor bend to prophane proud Haman an inveterate and a cursed Enemy Yet notwithstanding there 's a signal Testimony upon Record of the Loyalty of Mordecai Esth 2. 22 23. And the thing was known to Mordecai who told it unto Esther the Queen and Esther certified the King thereof in Mordecai's name And when Inquisition was made of the Matter it was found out therefore they were both Hanged on a Tree and it was Written in the Book of the Chronicles before the King But Haman was resolved to leave no means unattempted to Revenge himself on Mordecai wherefore he built a Gallows and went on purpose to Petition for the King's Consent to Hang Mordecai thereon But observe Est 6. 1. On that Night could not the King sleep and he commanded to bring the Book of Records of the Chronicles and they were Read before the King Even that self-same Night before Haman came to beg Mordecai for the Gallows the King could not Sleep And upon inquisition made after Mordecai's fidelity the King put exceeding great Honour upon Mordecai and imployed Haman his implacable Adversary to see all that Grandeur done And Lex non est justo ulla â— Quam necis artifices arte perire suâ Esth 7. 10. Mat. 7. 2. Prover â—ium est apud Hebrâ—os Mensura pro mensurâ— apud latiâ—â—s par pari referre Beza what became of Haman at last but that he was Punished by way of Retaliation and caught in the same Pit which he made for another for he was Hanged on the same Gallows which he had prepared for Mordecai He was paid in his own Coyn and serv'd as Adonibezek was even Punished by way of Retaliation Judg. 1. 6. I cannot pass by Two or Three more Instances of a special Remark and Observation When the Prophet Elijah was preserved from the bloody Intentions of Jezabel and constrained to fly for his Life he had Angels for his Purveyors a Brook to quench his Thrist Ravens to bring him Flesh a Widdow Woman in a Famine to make him Cakes When by reason of Jezabels Persecution many Prophets were put to Death God raised Obadiah to be a Friend to those that Surviv'd he hid them by Fifty in a Cave and fed them with Bread and Water When Jeremy was cast into a Dungeon and his feet stuck fast in the Mire then Ebedmelech the Ethiopian became the Prophets Advocate and he spake a seasonable and effectual Word for the Prophets inlargement And if there were any need to light a Candle to the Sun variety of Examples might be produced discovering wonderful Providences for the Preservation of the People of God To mention a few instead of many When that horrible devilish Massacre of the Protestants in France was acted on Bartholomew day being the Sabbath day and the Lord Admiral Gasper Collinius was barbarously Butchered notwithstanding See Mr. Clarks Martyrology many fair flattering Words promised unto him Thousands of Protestants were Murthered insomuch that the Channel in the Streets ran down with Blood yet then some were miraculously Preserved Dr. Peter De-Moulin that eminent Light in the Church was preserved from the Murtherers being hid under a Kneading Trough Merlin was preserved for a Week or more in a Hay-Mough where an Hen came every day and laid an Egg by the Nourishment whereof he was kept alive Another for Shelter hid himself in a Coal-House which being without a Door was the more unlikely for a place of Security But as God ordered it for the best a Spider came thither and wove a Web over the place where he entered in so that the Murtherers went away saying there could be none there At the Siege of Rochel there was a potent Enemy Fighting without and a sharper Enemy Conflicting within viz. a dreadful Famine And the City was almost famisht when the Lord wonderfully relieved them by causing the Tyde to bring to the Shore abundance of Shell-Fish the like whereof never came there before nor since by which means many Thousands were preserved Alive To all these let 's each one in particular take a Survey of particular providences and make a Catalogue of Gods gracious Acts of Providences and acknowledge thus in particular Such a time I knew A pinching Famine wherein I was in great straits and perplexities and I knew not where to have Bread to put into my Mouth then God fed me and kept me alive Such a time I was in great danger of Fire and Waters then God preserved me from the violence of both Such a time I was beset with Thieves and Robbers then God delivered me Such a time I was Sick of a long and dangerous Disease and was even at the brink of the Grave ready to fall into it yet then the Lord raised me up and added more days to my Life Such a time Enemies made long furrows on my Back and bereft me of my Goods and dispossest me of my Freehold and depriv'd me of my visible Livelyhood yet maugre all the malice and fury of the worst of Enemies God hath kept me alive amidst these Sufferings and made supplies and dayly Provisions for me Thus then I argue What God hath done he can do He is one and the same Omnipotent and All-Sufficient Lord God I 'le therefore hold the Conclusion unalterable viz. That God is able to relieve me now as formerly His Hand is not shortned that it cannot help his Ear is not heavy that it cannot hear What God promiseth his providences perform to the utmost From all these instances we have strong ground for conviction and confidence in the truth of our Assertion That God is All-Sufficient I appeal to the Experiences of believing and observing Christians who when they were invironed with Troubles and Difficulties and even almost at their Wits end not knowing which way to wind out themselves being destitute or altogether frustrated of all outward visible Relief yet then they have retir'd themselves shut themselves in their Closets and faln upon their Knees and have been earnest and importunate Solicitors at the Throne of Grace and so have received a gracious Answer of their Prayers There is a remarkable Story or two wherewith I have been much affected and I should be glad to Affect others accordingly There was a poor Schollar in the University of Oxford
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
from Isa 8. 12. 13. 14. Say ye not a Confederacy to all them to whom this People shall say a Confederacy neither fear ye their Fear nor be afraid Sanctify the Lord of Hosts himself and let him be your Fear and let him be your Dread And he shall be for a Sanctuary c. Others will complain of heavy Burthens and the insupportable Pressures Cares and Troubles inevitable and they are so puzled and perplexed as they know not how to get Rid of them It 's usual with such Male-contents to know more what makes against them than what makes for them Wherefore let them be advised to take Counsel from the Word of God Particularly we are Commanded To cast our Burthen upon the Lord to be careful in nothing but Psal 55. 22. Phil. 4. 6. 1 Pet. 5. 7. to make our Requests known with Prayers and Supplications and to cast our Care upon him for he careth for us If God makes us drink the Wine of Astonishment and Eat the Bread of Affliction If we drink Water and Gall and have a bitter Cup of Affliction mingled for us let 's not revile Instruments let 's not murmur against second Causes but let us imitate Job who neither railed against the Sabeans nor the Chaldeans nor at Satan but he acknowledged God in all and quietly submitted unto him Job 1. 21. The Lord gave and the Lord hath taken away | 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 70. Isa 30. â—5 Blessed be the Name of the Lord. In times of great Affliction we are Exhorted to a silent and quiet Behaviour Jer. 8. 14. Let us be Silent for the Lord God hath put us to Silence And Zach. 2. 13. Be Silent O all Flesh before the Lord for he is raised up out of his Holy Habitation And Amos 5. 13. Therefore the Prudent shall keep Silence in that time for it is an Evil time That time was a time of Persecution for we Read in the 12. v. They afflict the Just and they turn aside the Poor in the Gate from their Right What 's the Duty incumbent now but to be Silent i. e. Taciti perferent injurias quicunque laesi fuerint â—orabunt intus suos gemitus quia non audebuâ—â— conquaeri Calv. not to murmur rage and fret and fume against Evil Instruments And it 's a great Point of Prudence to exercise such a quiet Behaviour in such Evil times The meaning of that place is not that Men should be Tongue-ty'd in God's Cause but that they should forbear all callumniations and reproaches which are usually belcht forth by way of personal Revenge Christ in a special manner Commends the Practice of Patience Luk. 21. 19. In your Patience Possess ye your Souls It 's the more Remarkable that this Charge was given by Christ by way of a Preparative to fit and prepare them for those great Calamities which should befall Jerusalem Christ foretold Jerusalems Destruction and he Commends this excellent Grace of Patience which at such a time will be of singular use and benefit Thus you see Evidently that there is a necessity of Precept CHAP. VII Proving the Doctrine from the necessity of Means in Four Particulars NOw Secondly Consider there is Necessitas 2. From necessity of Means Medii For a quiet contented submissive Spirit which patiently yields and resigns all to God is either a means to remove the Trouble or else to Alleviate and Mitigate it or 3dly To have it Sanctified and made Profitable or 4thly To make Compensation for all Losses Let 's warily understand all these Particulars not as if they were efficient or meritorious Causes but only as instrumental Means Subservient and Subordinate to God's Assistance And so understanding them we will inlarge them particularly as followeth First I say a submissive quiet yielding A Submissive Spirit is a Means to remove the Burthen Spirit oftentimes gets the Burthen and Trouble removed Thus it fared with Jehoshaphat 2 Cron. 20. 12. We know not what to do but our Eyes are upon Thee And see the Blessed Success vers 22 23. And Hanani the Seer tells Asa 2 Chron. 16. 8. Were not the Aethiopians and Lubims an huge Host with many Chariots and Horse-men Yet because thou didst rely on the Lord he delivered Tantum in nobis fidei staâ—bilitate Dominus esse desiderat ut certius esse quod credimus quam quod patimur judicemus verius habeamus sperando quam sensibiliter Hieron them into thine Hand When we can Believe and cast our selves upon God and wait with Patience then are we in a capacity of receiving Mercy Faith establisheth and quieteth the Heart and prepares it for reception of Mercies Secondly If the Trouble yet remain 2. A submissive Spirit is a meaus to ease the Burthen and still grieve us however if the Heart can trust in God and quietly submit unto him the Burthen is alleviated and facilitated and the smart much Mitigated It was a hard Tryal for Aaron to submit so quietly when two of his Children were struck Dead before his Eyes yet questionless his Grief was much abated and his Affliction lessened by his silent and patient Deportment under that heavy Stroke of God Lev. 10. 3. Then Moses said unto Aaron this is that which the Lord spake saying I will be Sanctified in them that come nigh Silet audita voluntate Dei Cajetan me and before all the People I will be Glorified And ‑ Aaron held his peace It was an unwelcome an astonishing Message which Samuel told Eli from the Lord of the Destruction of his Sons and utter Extirpation of his Family Yet Eli discovered such an excellent temper of Spirit in resigning his Will to Gods Will as thereby his Burthen was made far Lighter 1 Sam. 3. 18. And Eli said it is the Lord let him do what seemeth him Good How dreadful was that Prophecy of Isaiah to Hezekiah that all his Treasures should be carried to Babylon and that his Children should be Eunuchs in the Palace at Babylon Yet Hezekiah acknowledged all Good that came from God 2 King 20. 19. Good is the Word of the Lord which thou hast Spoken In all Job's Sufferings he acknowledged that the Hand of God had Touched him Job 19. 21. He received message after message of sad Tydings and each Messenger worse than the former One brings the News of Job 1. the Sabeans carrying away his Oxen and Asses Another tells him of the Burning of his Sheep and Servants A Third tells him of the Chaldeans taking away his Camels and Slaying his Servants A Fourth brings the Saddest News of all that the House fell upon his Children and Slew them The Messengers of Afflictions were so swift in running to meet with Job as if the Second Messenger made hast to Tread upon the Heels of the First and the Third upon the Second and the Fourth upon the Third Velut unda superveâ—â—â— undae All these came upon Job like
Omnia omnino quae parientia operibus suis aedificat ad gloriam impatientia destruit ad runiam Cypr. de Bono Patientiae That what Patience Builds up Impatience Destroys Jonah added to his Affliction by Fretting for the Loss of his Gourd Thirdly and Lastly Hereby when 3. Murmurers call Gods Attributes into Question we give way to unbelieving discontented Thoughts we call the Attributes of God in Question we Question the Power of God as the Murmuring Israelites did Psal 78. 19. They spake against God they said can God Furnish a Table in the Wilderness We Question the Truth Goodness and Faithfulness of God We Traduce Divine Providence by Unbeliefe and Murmuring This is that grand Damning Sin though there 's no Sin but deserves Damnation mentioned in the Gospel John 8. 24. If ye Believe not that I am He ye shall Dye in your Sins For this Sin of Unbelief the Lord 2 Kin. 7. 19. on whose Hand the King leaned was Trod to Death in a Crowd For this Sin Zachary was struck with Dumbness Luc. 1. 20. This Sin excluded out of the Temporal Canaan the unbelieving Jews And unbelievers Heb. 3. 19. are excluded out of the Eternal Canaan For the unbelieving are Rankt in the Bed-roll of those abominable Sinners which shall have their Rev. 21. 8. part in the Lake that Burneth with Fire and Brimstone which is the Second Death CHAP. XI Containing a Resolution of particular Cases IN the next place I come to lay down 3. Head containing a Resolution of particular Cases Case 1. concerning the Prosperity of Wickeâ— Men. some particular Cases and return Answers accordingly The First Case is concerning the Prosperity of Wicked Men and the great Confluence of outward things which they enioy This Stumbled David Psal 73. 2 3 4 5. and ver 12. He prefixeth a Note of Observation Behold these are the ungodly that Prosper in the World they Increase in Riches But observe what Course David took for Satisfaction ver 16. 17. When I thought to know this it was too Painful for me until â— went into the Sanctuary then understood I their End And what was their End the 18. ver Specifies Surely thou didst set them in slippery Places thou castest them down into Destruction Who of any Understanding will envy the Risings and Promotions of Wicked Men when he hears of their miserable Downfall The higher Wicked Men are they are more in Danger of swift and utter Destruction Sheep put into the best Pastures come soonest to the Shambles How Quo altius extolluntur eo periculofiori loco constituuntur ut citius corruant Mollerus many Wicked Men are Fatted to the Day of Destruction What will Riches avail Zeph 1. 18. in the Day of God's Wrath Neither their Silver nor their Gold shall be able to Deliver them in the Day of the Lord's Anger The Prosperity of the Wicked Stumbled Jeremy c. 12. 1 2. Righteous art thou O Lord when I plead with Thee Yet let me talk with Thee of thy Judgments Wherefore doth the way of the Wicked Prosper Wherefore are all they Happy that Deal very Treacherously Thou Quicquid nobis temporaliter mundus arridet magis est periculum quam ornamentum Aug. Serm. 53. hast Planted them yea they have taken Root c. But observe how the Spirit of the Prophet is raised to Pray against them ver 3. Pull them out like Sheep for Slaughter and prepare them for the Day of Slaughter For a more particular Answer to the Case propounded we are to lay down these Four ensuing Considerations First Riches Profits Pleasures Promotions 1. Riches are not distinguishing Signs and Honours and what else are the Worlds Darlings when the Quintessence is extracted out of them all when they are at the best they are neither Divisive nor Constitutive i. e. They neither distinguish a good Man from a bad neither do they Constitute any Man Good and Happy to Eternity Some good Men are Rich as Abraham Isaac Jacob David and others who were both Rich in Grace and Rich in Gold and Silver Some good Men are Noble as Theophilus Genere nobilis Sanctitate nobili or Hieron de Paula to whom Saint Luke Dedicates his Epistle The Apostle saith 1 Cor. 1. 26. Not many Noble are called He saith Not many he doth not say Not any For some are both Enobled by Nobilitate gâ—nerosus es Parentes tuos laudas omnes tamâ—n pari sorte nascimur sola virtute distinguimur Minuc Fel. the New-Birth and by a Noble Extraction from their Parents but Vertue is the best Character But for the most part it comes to pass that good Men are Poor Ignoble and Contemptible in the Eyes of the World and Vile Prophane Men are Rich and Great and bluster in the World like those proud swelling Gyants who made Men to Fall therefore they have their Name in the | 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a verbo nâ—phal quâ—d significat cadere vâ—l quia avero Dei cultu decederam Vel quod more Gigantum Deum Deique filios proterve â—ppugnarent Piscat Original Nimrod Esau Haman Herod the Rich Glutton were Great and Rich in the World but we Read not of one Dram of Grace in any one of them We may not conclude because they have outward Happiness which this World gives therefore they shall be Happy to Eternity Neither may we conclude because others are Poor set at Naught and Trampled on in this World therefore they shall be hereafter Miserable Solomon determines the Case Eccles 9. 1. No Man knoweth either Love or Hatred by all that is before them The Parable of the Rich Man and Lazarus sheweth a great Difference in their Worldly Estate One was Inopâ— cui nemo oâ—em fert Cloathed in Purple the other a Beggar full of Sores Luke 16. 19 20. One Received his Good things It 's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. such things as he Esteemed so even the Pomp and Bravery of the World these things the Rich Man Enjoyed and he Fared deliciously every Day But the other even Lazarus Received Sese Exhilarabat quotidie Splendide Bez. Evil things i. e. Poverty Sores Nakedness Contempt Ignominy and Variety of Afflictions But there 's a vaster Difference in their Eternal Estate ver 25. Lazarus was Comforted and the Rich Man Tormented Second Consider further the Wicked 2. Wicked Rich Men have their Portion in this Life Turcicum Imperium quantum quantum est nihil est nisi panis mica quam dives pater familias projicit canibus Luther in Gen. 2. Rich Men of the World have their Portion in this Life Seeing they place their Happiness in Earthly things and make the World their God that 's all the Happiness which they shall have David prayed to Be delivered from Men of the World which have their Portion in this Life * Psal 17. 14. Ne magni pendamus terrenam
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
Lord Christ can give grace with his Gospel and infuse Holiness into their hearts to whom he Preacheth his Holy Word For he is God and cannot only command obedience but give Grace and Ability to yield Conformity unto his Command A 4th Reason shall be drawn from the Reas 4 Drawn from the Institution of Ordinances Institution of Ordinances God only is the Institutor of Ordinances The Sacraments are of Christs Institution Baptism hath Christs Authority and Commission Matt. 28. 19. Go ye therefore and teach all Nations Baptizing them in the Name of the Father and of the Son and of the Holy Ghost And as Christ was the Institutor of Baptism so was he of the Lords Supper 1 Cor. 11. 23. For I have received of the Lord that which I deliverd unto you c. The Apostle acted by vertue of Christs Commission And Christs Institution of the Lords Supper is recorded Matt. 26. 26. Mark 14. 22. Luke 22. 19. This Institution the Apostle received from Christ As for Sacraments devised by Papists such as are Pennance Extream Unction c. they are none of Christs Institution but rotten Inventions and Mock-Sacraments And they shall meet with that censure Isai 1. 12. Who hath required these things at your hands And with another suteable thereunto from Christ Matt. 15. 9. But in vain they do worship me teaching for Doctrines * Satis liquet quicunque ex hominum commentis cultum Dei. discunt non modo plane desipere sed etiam se conficere exitiali labore Calv. in Isai 29. 13. Legitur appositivâ— Doctrinas quae sunt mandata hominum non Dei Vatabl. in Matth. 15. 9. the Commandments of Men. None hath power to institute Sacraments but Christ The Apostle would deliver no Doctrine but that he received from Christ Christ sets up Church Officers They are the Gifts of Christ and the Fruits of his Ascention Eph. 4. 11. And he gave some Apostles and some Prophets and some Evangelists and some Pastors and some Teachers Apostles Prophets Evangelists these are extraordinary and they are ceased Pastors Teachers they are ordinary standing fixt Officers We must not set up our Post by his Post and our Threshold by his Threshold as the Lord complains Ezek. 43. 8. This is an high Indignity and a great affront to God to mix * Hominum inventa in Dei cultu impurae sunt corruptelae Calv. Instit l. 4. c. 10. The Affirmative part in the 2d Commandment is that our outward worship be as he hath prescribed it We must make his Word our Pattern The Negative that we mingle not our Will-worship with his Precept or Worship Bp. Andr. 2. Com. Thou shalt not worship me with any device of thine own contrary to my Will and Nature and the Affirmative is implied thou shalt in every respect worship me according to my Will and Nature Babington 2 Com. Humane Inventions with Divine Institutions When Nadab and Abihu presumed to offer strange fire upon the Alter they became a signal example of disobedience Lev. 10. 2. Christ is the only Lord of our Consciences the only Institutor of his Word Sacraments Ministery and all other Divine Ordinances His Institutions are every way perfect and stand in no need of Addition or Diminution That Text urged by the Apostle 1. Cor. 14. 40. Let all things be done decently and in order †Beza Interprets of a decency And Grotius against confusion in the Church Yet the Original expresly declares what we render in order * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Partitis temporibus suo quisque ordine Grotius according to order Ordination or Appointment And this seems to allude to Exod. 39. 43. Where it s said they had †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 70. done all things as the Lord commanded We might further prove the Deity of Christ from his Mission of the Holy Ghost Revelation of things to come Conquering the World by the Power of his Eternal Gospel giving Eternal Life unto all his Children But those foregoing Arguments may suffice for confirmation of so clear and infallible a Truth And this Doctrin of Christ's Divinity is a Fort Royal which will remain impregnable notwithstanding all the violent Assaults and Batteries made against it by †Qui Christum noâ— nisi hominem â—gnosâ—â—nt summâ— venerandum incarnationis mysterium ut purum putum figmentum blasphemè rident Brochm Syst Theol. A 15. de Christo c. 2. Socinus and other Blasphemous Hereticks In the 2d place we come to treat of 2. Christs Humane Nature Christs Humane Nature And this Proposition that Christ is Man we shall clear by express Scripture and Evidence of Reason 1. For Scripture Testimony Christ 1. Scripture Testimony was the promised Seed i. e. v Gen. 3. 15. Per promissionem gratiae vivificatus ost Adam Est autem haec Ipsum semen conteret caput tuam Est autem Semen mulieris Christus quicunque sunt in Christo Melancton in Gen. Advertendum est Hebraicè haberi ipsum ita ut semen mulieris i. e. Christus demonstretur Pet. Mart. Soli Christo contritio serpentini Capitis tribuitur sed Hujus victoriae suae per fidem nos facit participes Gerrh the Seed of the Woman And this was the first Promise which was ever made which was made in Paradise Christ is that Child born that Son given mentioned by the Prophet Isaiah c. 9. 6. call'd a Man Mich. 5. 5. Zech. 13. 7. 1. Tim. 2. 5. The Son of Man Mat. 8. 20. The Son of Mary Luke 1. 31. Of the Seed of Abraham Hebr. 2. 16. Of the Seed of David 2. Tim. 2. 8. Christ the Eternal Substantial Word was made Flesh Joh. 1. 14. and he was manifested in the Flesh 1 Tim. 3. 16. There are two words which plainly express the Humane Nature of Christ One is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 1. 14. he dwelt amongst us And the other is Phillip 2. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He made himself of no †Evacuavit seipsum dum immensam divinae gloriae munificentiae majestatem à d tempus oâ—mubilavit Inanitio ipsius nostri est adimpletio Musc in loc Reputation For God to come down and dwell with Men as it were to disrobe himself and unite a Clod of dust to his Divine Person here is an unparallell'd Condescention and an evident proof of Christs Humanity Add hereunto a threefold Reason drawn Proved by 3 Reasons that Christ is Man from the Birth Life and Death of Christ and in every one of these his Manhood is fully proved 1. For Christs Birth he was w Gal. 4. 4. born Reas 1 Drawn from the Birth of Christ of a Woman and she was x Isai 7. 14. a Virgin A Mother and a Virgin here 's a great unparallell'd Mystery y Luke â— 35. The Power of the Highest overshadowed her The Conception was z Matth. 1. 20. by
the Holy Ghost There was no concurrence of Man As Christs Name so was his Birth and Conception wonderful You have the History of Opus erat virtute agente virtute non humanâ sed divina ex immundis enim genitus nec mundus esse potuisset formaliter nec mundans efficienter Unde â—andem quidem naturam communicatam habere debebat sed modo communicationi diverso debet esse ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum divinam nâ—turam sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum humanam ut plene responderet typo Melchisidechi Spanh dub Evang. both Matt. 1. 18 19 20 21 c. This is the mystery that the very Angels desire to peep into 1 Pet. 1. 12. Angels Proclaim it Wisemen came from the East to see it All the Heathen Oracles ceased Christ the Eternal God the Antient of days became became the Infant of days he whom the Heaven of Heavens could not contain lay inclosed in the Virgins Womb and when he was brought forth he was laid in a Manger That the Lord Christ the Eternal God should be wrapt up in Swadling Cloathes and became a Child This is an Evident Proof of his Humane Nature The * Quem Coelum Terra benedicit in praesepi angusto collocatur numeratur in saeculo qui est ante saecula Christus Jesus heri hodie idem ipse insaecula Aug. S. p. 589. Edit Frob. Fathers rise high in expression of this high Mystery †Christus multis servis in mundo minor esset aetate ipso mundo antiquior sine vetustate Homo fieret qui hominem fecit crearetur ex matre quâ—m creavit portaretur manibus quas formavit sugeret ubera quae implevit in praesepi muta vagiret infantia c. Aug. de Temp. Serm. 21. That Christ should be made of that Woman who was made of him that Christ should be before all Ages and yet born in time These are Transcendent Mysteries We may not be over curiously inquisitive lest with the Men of Bethshemesh we smart for our curiosity Let it suffice us to believe that which we read in Scripture revealed and let us acquiesce in that belief 2. Christs Humane Nature may be easily Reas 2 Christs Humane Nature proved by his Life proved by his Life If we consider his actions of eating and drinking and his infirmities which were not sinful of Hunger Thirst and Weariness his Weeping at Lazarus his Funeral these are evident proofs of his Manhood Now Weeping Thirsting Hunger and Weariness are Infirmities incident only to Mankind These and all such Infirmities free from Sin were incident unto Christ Indeed Lameness Deafness Blindness and such like which are only incident to individuals and some particular persons these Christ had not But those Infirmities which are in Common to Mankind as Weakness Hunger c. these Christ was subject unto The Gospel gives many Instances as Matth. 4. 2. Joh. 4. 7. Joh. 11. 35. Joh. 4. 6. I refer my Reader to the perusal of those Scriptures 3. Christs Humane Nature appears by Reas 3 Christs Humane Nature proved from his Death and Passion his Death and Passion The God-head is impassible and hath neither Body nor Parts But Christ assumed an humane Body The Apostle Heb. 10. 5. which is taken out of Psal 40. 6. gives a full proof Sacrifice and Burnt-offerings thou wouldst not but a Body hast thou prepared me Christ had a real Body and therefore Marcion who held that Christs Body was Phantastical in Semblance and shew only likewise Manes and his Followers who held that Christ brought his Body from Heaven and Valentinus who held that Christ had an aerial Body and assumed nothing of Mary but only passed as Water through a Channel these Hereticks with their Heresies have been long since exploded and Condemned and they are not worth reviving by any repetition unless for a larger confutation Now the self same Body which was of the Flesh and Substance of the Virgin Mary was Buffeted Scourged Crowned with Thorns Spit upon Crucified Christ as the Apostle tells us Phil. 2. 8. Became obedient unto Death even the Death of the Cross Object But it will be Objected Is this for Christs Dignity and Honour to become incarnate My Argument I treat on is concerning Christs Dignity How can Christs Dignity and Incarnation stand together Answ For Answer Though it 's a great Humiliation in Christ to be incarnate and to assume Humane Nature yet his Divine Nature puts Glory and Honour upon the Humane Nature for what * Quamvis nulla substantia digna est ut Deus induat quodcunque tamen induerit ipse dignum facit Tertull. ever God assumes he makes honourable Christ advanceth the Humane Nature by taking Flesh upon him He sanctifieth it and afterwards will bring it unto Glory 3. Let 's consider the Hypostatical Uninion 3. The Hypostatical Union that Christ is God and Man in one Person these two Natures of Christ * Paulus eximiam Christi commendationem habet quaeduas in eo naturas disertè coâ—fitetur Humana natura indicatur his verbis Ex Judaeis secundum Carnem Nam per carnem Phrasi Hebraica tâ—tus homo intelligitur Divina natura apertissime describitur his verbis Qui est super omnia benedictus in saecula Pet. Mart. in Rom. 9. 5. as Peter Martyr observes are plainly set forth from Rom. 9. 5. Of whom as concerning the flesh Christ came who is over all God Blessed for ever How this may be understood I have read thus shadowed by a Similitude One Tree may be set into another and it groweth in the Stock thereof and becomes one and the same Tree though there may remain two Natures or Kinds of Fruits So in the Son of God made Man though there be two Natures yet both being united into one Person there is but one Son of God There are four * Quatuor haec adverbia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 totidem haeresibus in Symbolo Chalcedonensi opposit a sunt Adverbs which oppose so many Heresies and represent this Union viz. Inconfusedly Inconvertibly Undividedly Unseparably 1. Inconfusedly i. e. The Natures and Proprieties of the Natures remain still distinct There is no change or confusion in them When one propriety is given to another as when we read Christ purchased his Church aa Act. 20. 28. Salvâ proprietate utriusque naturâ— in unâ—m coâ—unte personam suscepta est à Majestate humilitas Eâ— naturâ— inviolabilis unita est passibili Tertull. contra Prax. with his Blood The Son of God bb Gal. 4. 4. was made of a Woman The cc 1 Cor. 2. 8. Per haec qui erat Dei filius factus est hominis filius assumptione inferioris non versione potioris accipiendo ipse quod non erat non â—mittendo quod erat Aug. de temp Permanente integro statu divinitatis assumpsit hominem Dei filius nec amisit quod
keep my self within the limits of sacred Scripture And in handling Christs Priestly Office I shall represent some distinguishing Properties between the Priesthood of Christ and the Levitical Priesthood and then I shall make further inquiry into the parts of Christs Priesthood 1. For the distinguishing Properties of 1. There are distinguishing Properties between Christs Priesthood and the Levitical Priesthood Christs Priesthood 1. Christ is a real Priest and his Priesthood 1 Christ is a real Priest a real Priesthood The Levitical Priests were Typical and their Priesthood Typical All their Sacrifices and Ceremonial Observations were Types and Shadows of Christ to come so that at Christs coming the Shadows vanished Priests under the Law as the Apostle observes serve unto the Example and Shadow of Heavenly things The Ceremonies of the Law were significative and prefigured Christ and his Graces Now seeing Christ is already come for any of their own heads as the Pope doth to introduce Levitical Ceremonies this is to prefer Moses before Christ A Learned and judicious * Qui Christianos adigunt ad Ceremonias Judaicas tyrannidem exercent in populum Dei quasi à mortuis tributa exigunt Non enim mortui magis liberi à Magistratuum imperio quà m Christiani à lege Mosis Davenant in Col. 2. 1. Prelate fully declares his Heb. 8. 5. mind in this Corollary They saith he that force Christians to Judaical Ceremonies do exercise Tyranny upon the People of God and do as it were require Tribute of the Dead for Dead Men are not more freed from the Command of Magistrates than Christians from the Law of Moses 2. Christ is an Holy Priest without 2. Christ is an Holy Priest Blemish without Defilement All the Sacrifices of the Law were to be without Blemish nothing polluted nothing defective ought to be offered unto the Lord the Priest was to have no Corporal Blemish all these were Types of the Holiness of Christ Christ was Holy Harmless Vndefiled separate from Sinners Christ was made Sin 2 Cor. 5. 21. that was by * Christus summus peccator non quod ipse commiserit peccata sed quod ea à nobis susceperit in corpus suum Luth. loc com p. 35 36. Heb. 7. 27. 3. Christ is an unchangeable Priest imputation only There was never Heb. 7. 26. any guile found in his Mouth None of his Enemies could ever yet convince him of the least Sin But as for Levitical Priests they were Sinners and offered first for their own Sins then for the Sins of the People But Christ offered up himself for our Sins only and not for any of his own Sins because though he was not free from Infirmities yet he was free from all Sins whatsoever 3. Christ is an unchangable Priest for he was made not after the Law of a Carnal Commandment but after the Power of an * Cum vitam aeternam vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tacite praesentis vitae lubricitatem nobis subjicit Est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in horas momenta dissolvitur morbis morte quando anim◠Corporis nexus abrumpitur corpus in terram unde sumptum fuerat resolvitur At vita Christi quâ tum ipse beatus fruitur in coelis tum suos donabit in aeternum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pareus in loc endless life Heb. 7. 16. Levitical Priests changed Eleazar Succeeded Aaron although the Priesthood continued long yet the Priests dyed and the Office was transferred upon others but the Priesthood of Christ was unchangable Heb. 7. 24. 4. Christ was chosen a Priest of the 4. Christ was chosen a Priest of the Tribe of Judah Tribe of Judah and not of the Tribe of Levi. And this as an eminently learned * Dr. Usher A. B. of Armagh's Sum and Substance of Christian Religion p. 168. Writer observes was to shew that he was no Successor of Aaron but rather was to abolish all the Ceremonial Services and Offices The Apostle gives abundant Testimony Heb. 7. 14. * Messiam oriturum à Judâ docuerat Moses Messiam autem illum Sacerdotem futurum multus post Mosis obitum seculis docuit David Cameron For it is evident that our Lord sprung out of Judah of which Tribe Moses spake nothing concerning Priesthood 5. Christ was made a Priest by an Oath 5. Christ was made Priest by an Oath and so were not Levitical Priests Heb. 7. 21. Those Priests were made without an Oath but this with an Oath Christ was anointed a Priest and consecrated by an Oath to signifie the unchangableness of his Priesthood 6. Christ is the only Priest The Law 6. Christ is the only Priest admitted Plurality of Priests Christ is the only High-Priest the only Sacrificer the only Mediator The Apostle makes a great difference between Christ and the Priests under the Law Heb. 7. 23 24. And they truely were many Priests because they were not suffered to continue by reason of Death but this Man because he continueth ever hath an unchangeable Priesthood 7. And Lastly Christ is an Eternal 7. Christ is an Eternal Priest Priest The Apostle repeats Heb. 7. 21. what was long before declared Psal 110. 4. The Lord sware and will not repent Thou art a Priest for ever after the order of Melchisedeck The vertue of Christs Blood goes backward as high as Adam He was foreordain'd before the Foundation of the World 2 Tim. 1. 9. It goeth downward to the end of the World He must raign till all be put under his feet and he must raise up all by the power and vertue of his Victory over Death Joh. 5. 26 29. Bishop Reynolds on Psal 110. Verse 4. Page 538. fol. Other Priests dyed and saw Corruption But Christ ever liveth and for ever executes his Priestly Office The vertue of Christs Priesthood began with the first Sinner and continues to the last Christ was the Lamb slain from the beginning of the World Rev. 13. 8. and the vertue and efficacy of Christs Priesthood lasts to all Eternity Christ admits of no Sucession nor Change as Levitical Priests did Hence we may conclude That the Popish Priesthood of Rome so much contended for may be easily overthrown For they are not of the Tribe of Judah and so cannot be accounted our Saviours Successors neither are they confirmed by an Oath for perpetuity likewise they are Mortal and dye and they are Unholy and Polluted and therefore have no resemblance or similitude unto the Priesthood of Christ SECT II. Of the Parts of Christ's Priestly Office and first of his Satisfaction HAving set down these forementioned distinguishing Properties I come now to discourse of the Parts of Chrifts Priestly Office and they are two viz. His Satisfaction and Intercession 1. For Christs Satisfaction He is said 1. Christ's Satisfaction Rom. 3. 25. Matt. 20. 28. 1 Tim. 2. 6. Heb. 13. 10 12. to be a Propitiation a Ransome and
and as the Prophet speaks he hath no form nor comliness and when we shall see him there is no Beauty that we should desire him Yet notwithstanding there is in Christ unparallell'd Beauty This is Prophesi'd of Christ Isaiah 4. 2. In that day shall the Branch of the Lord be Beautiful Christs People shall attend willingly upon his service in the Beauties of Holiness Psal 110. Bp. Reynold's on Psal 110. v. 3 â— 6 8. Edit ult 3. That as an eminently Learned Divine observes from the Word willing or of willingness notes the Ground or Inducement of their great Devotion and Subjection unto Christs Kingdom that as the People came up in Troops to the Lords House which was the Beauty of Holiness or as Men do flock together to the sight of some honourable and stately Solemnity so Christs People by the Beauty of his Banners shall be allur'd to be gatherd unto him and fly in Multitudes as Doves unto their Windows How amiable was Christ in the estimation of the Spouse in so much that she prized him the chiefest of Ten Thousands And Christ prized her Cant. 5. 10 16. Cant. 4. 12. for the Beauty of Holiness which he put upon her the fairest among Women Christs Beauty allures and ravisheth the Spouse In what variety of expressions doth she set it forth Cant. 5. 11 12. His Head is as the most fine Gold his Locks are bushy and black as a Raven his Eyes are as the Eyes of Doves by the Rivers of Waters washed with Milk and fitly set c. All these Expressions declare the singular Beauty that is in Christ And wherein confists Christs Beauty but in his Holiness Holiness is a thing altogether Glorious and Beautiful Christ is a Holy High Priest harmless and Heb. 7. 26. undefiled separate from Sinners Christ is altogether lovely the desire of all Nations Hag. 2. 7. The Word of Christ is a Holy Word for we are clean through the Word The Holy Joh. 15. 3. Oyl with which all the Vessels of the Sanctuary were to be Consecrated was a Exod. 30. 23. Type of the Spirit of Christ which sanctifies and makes us Kings and Priests unto God So then this Beauty of Holiness which is in Christ should infinitly inhance our valuation of him 2. Consider Christs Riches and these 2. Christs Riches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are unsearchable Eph. 3. 8. The Vnsearchable Riches of Christ And these are Riches of his Grace Eph. 1. 7. And the Riches of the Glory of his Inheritance in the Saints There are four Singularities in the Riches of Christ which cannot be appropriated to any Riches under the Sun besides 1. The Riches of Christ are solid and 1. Solid Riches substantial of great weight and worth whereas the Riches of the World are things that are not They are upon the Wing For Riches make themselves Wings they fly Prov. 23. 5. away as an Eagle towards Heaven The things of this World they are not Bread and the Prophet expostulates Isai 55. 2. Wherefore do ye spend Money for that which is not Bread i. e. We should not anxiously and carkingly busy our selves about earthly things for they are not solid but there 's Vanity pronunced upon them all by Solomons Verdict Eccles. 2. 11. There 's a vast difference between Real Râ—s humanae cinis pulvis fuâ—â—s umbra folia cadentia flos somnium fabulae ventus aer penna mobilis unda decurrens et sâ—quid illis infertus Chysost in Epist. ad Heb. Hom. 9. Food and Imaginary Food between Solid Meat and Painted Meat and as vast a difference therein between the Riches of Christ and the Riches of the present World That 's then the best sort of Riches which is convey'd by Wisdom Prov. 8. 21. That I may cause these that love me to inherit substance and I will fill their Treasures 2. The Riches of Christ are invaluable 2. Invaluable Riches We often put too high a price on earthly things but we can never enough prize the Riches of Christ it 's a common Proverb Deus et Coelum non patiuntur Hyperbolen Wherefore all must be forgon for Christ and his Riches All the Treasures of the Judges all the Riches of the greatest Potentates may be valued at their own rate but the Riches of Christ can never be enough and sufficiently valued Wherefore the wisest of all Merchants stands not cheapning nor dodgeing for Abatements but parts with all for Christ Matth. 13. 46. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost in Loc. It s said who when he found one Pearl of great price he went and sold all that he had and bought it He knew the great value of it and thereupon ventur'd all for it 3. The Riches of Christ are satisfying 3. Satisfying Riches Riches The desires of Covetous Men are never satisfacted They are always a craving more Though their Bags may be fill'd with Gold and Silver yet their Hearts are never satisfyed But the Riches of Christ his Graces his Consolations can satisfie the Soul Wherefore Phillip propounds the Question Joh. 14. 8. Shew us the Father and it sufficeth us and Moses the Man of God Prayeth Ps 90. 14. O satisfye us early with thy Mercy that we may rejoyce and be glad all our Dayes 4. The Riches of Christ are Eternal 4. Eternal Riches Riches Oftimes Men are deprived of their Estates in this Life even whilst they live but when Death comes they are stript of all And those that could ride many Miles in their own Grounds are now confind to the narrow compass of a Grave six-foot long But the Riches of Christ last unto all Eternity It was an excellent saying of Lewis of Bowyer Emperour of Germany such Goods saith he Hujusmodi comparandae sunt opes quae cum naâ—fragio simul â—natent are worth getting and owning as will not sink nor wash away if a Ship-wrack happen but will wade and swim out with us The Riches of Christ will be preserv'd amidst Storms Tempests and Shipwracks The Graces of the Spirit the Purchases of Christ viz. Of Justification Sanctification and Glorification will abide for ever and run Parallel with the longest line of Eternity And thus it 's evidenced how highly Christ is to be valued and how pretious he is to all true Believers if we consider the Riches of Christ 3. Let 's farther instance in the Honours 3. Christs Honours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text. Ezek. 34. 19. of Christ He is Honour it self in in the abstract and a Plant of Renown and it 's our Duty to honour him John 5. 22 23. The Father hath Committed all Judgment to the Son that all Men should honour the Son even as they Honour the Father He that Honoureth not the Son Honoureth not the Father that hath sent him Christ hath Honour in himself being the Fountain of Honour and he puts Honour upon his
Children They are Honourable and Precious in his Sight Isai 43. 4. And he it is that hath made them Kings and Priests Rev. 1. 5. unto God And if he be Honourable and his People are so in his account hence we may infer that no Honour is like unto the Honour of a True Believer It 's true that in this World there are distinctions of Persons and due reverence ought to be given towards great Personages according to their Qualities for all Levelling Designs are plain Breaches of the 5th Commandement Yet those are most noble whom Christ ennobles with the Graces of the Spirit these render Nobility Noble indeed It 's the high Commendation of the Bereans Act. 17. 11. These were more Noble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cùm comparatio videatur instituta non Generis erant enim omnes isti Judaei sed virtutis ac pietatis generosiores malui interpretari quam nobiliores Beza than those in Thessalonica in that they received the Word with all readiness of Mind and searched the Scriptures daily whether those things were so According to the Philosopher Honor est in honorante and so is a Man more or less Honourable as he is in the esteem of Jesus Christ Now if there be Honour in ther Ceature what is there in the Creator If there be Water in a Rivulet what is there in the Fountain from whence it flows If then we price and value here on Earth Persons of Honour preferring them before our selves O! how much more should we honour Christ and prize his Ordinances viz. His Word Sacraments and Sabbaths O! How should we honour the Faithful Ministers of the Gospel and give them that which they are worthy of as the Apostle saith 1 Tim. 5. 17. Let the Elders that Rule well be counted worthy of double Honour especially they who labour in the Word and Doctrine That Christ is not only honourable but Honour it self 4. Let 's instance in the Wisdom of Christ and herein he appears infinitely 4. The Wisdom of Christ precious He is the Wisdom of the Father the Treasurer of all Wisdom and Knowledg for saith the Apostle In whom are hid all the Treasures of Wisdom and Knowledg Col. 2. 3. Christ is a Counsellor Isa 9. 6. And such a Counsellor as is beyond all compare Other Counsellors give Counsel for their Fees being mercenary and according to their Reward take more or less pains for their Clients but Christ is a free Counsellor he gives his Counsel freely without expectation of Reward Other Counsellors many times betray their Trust but Christ never doth for he is a most faithful Counsellor Other Counsellors have their Errors and err in Counsel but Christ is infallible and never errs and all his Counsel is infallible Other Counsellors may give good and profitable Counsel but they cannot command Obedience thereunto but Christ can command the Heart and so mighâ—ity over-rule the Spirit of a Man as to engage him to yeild ready and chearful Obedience unto his Commands Farther other Counsellors though perhaps they may give their Counsel freely and may give good Counsel and prevail with their Clients to follow it yet no Counsellor will give himself and part with his Life for the good of his Client But Christ gives himself lays down his Life for the good of his Children whence then must we beg Wisdom but from Jesus Christ the great Counsellor and O! how precious is he for his Wisdom unto all true Believers SECT III. Containing a second Head of Reasons in respect of all true Believers A Second fort of Reasons and Arguments A second sort of Reasons in respect of true Believers are drawn from true Believers The Question is How comes it to pass that they only account Christ precious I answer they only have their Sences exercised they only have experimented how good and how excellent Christ is More particularly 1. Every true Believet hath a Spiritual 1. Every true Believer hath a Spiritual Eye Eye and an inlightned Judgment to discern Beauties Riches Honours Wisdom Holiness and all other Excellencies that are in Jesus Christ A Stranger an Alien from the Life of Christ discerneth no Beauty in a crucified Christ but a true Believer who is renewed in the Spirit of his Mind discerns Beauty in Christ even when he was spit upon and crowned with Thorns and crucified he discerns the price of his Redemption purchased by the effusion of Christ's precious Blood A Believer beholds excellency in all the ways of Christ even an exact pattern of Holiness and he beholds excellency in all the Ordinances of Christ The Word is sweeter to him than the Honey and Honey-comb and more pleasing than his appointed Food Christ's day even the Christian Sabbath called the Lord's Day Rev. 1. 10. He accounts the Market day of his Soul and the desire of days And the Lord's Supper he receives in remembrance of Christ and therein testifies his Love and Thankfulness and prepares himself for the reception of such an Heavenly Banquet Now then seeing the Believer only hath the Eyes of his Mind opened and his Understanding inlightned He only knows how to value Jesus Christ He hath an experimental knowledg of Christ he hath had Communion with the Father and the Son he hath been partaker of his ravishing Consolations and therefore values Christ before all the Treasures of the Universe A Pearl of great price may be brought to an ignorant Quis Magnam emit Margaritam nisi cui notum est pretium Musc Man but he heeds it not and will not venture any price for it but when the same Pearl is brought to a skilful Jeweller he will set a great value of it and give largely for it So carnal and ignorant Men of the World undervalue Christ and with the foolish Gadarens desire his Room rather than his Company and wish him Mat. 8. 13. to depart from them But a true Believer esteems Christ's Company before all the Company in the Universe beside He discerns such rare Beauties and Excellencies in Christ as he looks upon all sublunary things as contemptible and of no value in comparison of Christ This is the Man that hath his Eyes in his Head who is endowed with a Spirit of Wisdom and Understanding He is the Spiritual Man who judgdeth all things and shall be judged 1 Cor. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theâ—phyl of none whereas a carnal or natural Man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned O! what a great Mercy is it to have a seeing Eye and a hearing Ear and a believing Heart Christ pronounced such blessed Math. 13. 16. Blessed are your Eyes for they see and your Ears for they hear and for this the Apostle pours forth his servent Prayers and Supplications Eph. 1. 17 18. That the God of our
their Sins will find them out and they shall appear not only odious to God but to Men also We read of Redwald King of the West Saxons that after he had professed himself converted to Christianity he â—rected in the same Church one Altar for the Worship of the God of the Christians and another for the Worship of his Heathen Gods And this way of worshipping God was no worshipping and worse than no worshipping at all We have an Instance in that mixture of the Samaritans Religion Several Nations and Cities amongst them according to their own devised Intentions chose several Gods And it is said 2 Kings 17. 33. They feared the Lord and served their own Gods But what a Judgment the Lord passeth on them Psal 34. Vnto this day they do after their former manner they fear not the Lord. If then we pretend to love Christ and love other things in competition with him we do not love him at all It was the great Sin of the Jews to make mixt Marriages and to be unequally yoaked with Heathens Insomuch as their Language betrayed them not to be a genuine sort of the Jews not of the right breed of the Jews For they speak in the Language of the Jews and in the Language of Ashdod So it 's their Sin and a far greater to join Christ with Harlots I mean to yoak Christ and Anti-christ as far as in them lies together And such there are who would reconcile England and Rome Protestantism and Popery But they may as soon reconcile the Artick and Antartick Poles considering that there are between us fundamental differences both in Principles and Practices Christ will say one day as Elias doth to the Worshippers of Baal How long halt ye between two 2 King 18. 21. Opinions If the Lord be God follow him but if Baal then follow him So it may be said why do People hanker between Christ and Antichrist Why do they not plainly declare themselves what they design that so we may know where to find them But be assured that if Men neglect Christ and seek after other Lovers If they leave the true Worship and betake themselves to false Worship they will pay dear for it Let Men pretend what they will if they have a Heart and a Heart a double and a divided Heart partly between Christ and any other Christ will not accept of their Love as genuine and right but account it false and spurious 4. Our Love to Christ must be sincere 4. Our Love to Christ must be sincere and incorrupt without Hypocrisy abstracted from all self-Interests and sinister Respects He that loves Christ must love him with a single sincere and incorrupted Spirit Incorrupted I name because I have the Apostle for my Warrant Grace be unto all them that love our Lord Jesus Eph. 6. 24. Christ in Sincerity The Word rendred for Sincerity signifies Incorruption Such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Significatur is qui nulla vi nullis precibus nullis illecebris i. e. a recto abduci patitur Grot. who are sincere and incorrupt abhor all mercenary Love and all verbal Complements Between true Love and complemental Love there 's as wide and vast a difference as there is between Courtship and Friendship Christ ought to be loved for Himself for his Beauty Goodness and Excellency There 's enough in Christ to enamour a Soul and ravish it with Delights notwithstanding all the hardships and sufferings which come by Christ For one Beam of Christ's reconciled countenance and one glimpse of his Love will superabundantly recompence the greatest sufferings for his sake Wherefore let us lay aside altogether all oblique aims and collateral Interests and in the simplicity and singleness of our Hearts love Christ with the most ardent Affection The Shecemites embraced Circumcision upon a Politick Design to compass in all the Cattel and Substance of the Israelites The People Gen. 34. 23. followed Christ for the Loaves And therefore the Gadarens petitioned for Christ's departute because they were so affected with the loss of their Swine insomuch that they preferred their Swine before a Jesus A Man mentioned in the Gospel pretended such respect to Christ as he offered to follow him whether ever he went But Christ who knew his Heart discovered that he only aimed at his own accommodations for a dwelling place as may appear by Christ's Answer Mat. 8. 20. And Jesus saith unto him The Foxes have holes and the Birds of the Air have Nests but the Son of Man hath not whereon to lay his Head Herein consists the high commendation of Love when self is abandoned and the Beloved is entirely embraced and when we renounce all self Love and in Sincerity set our Affection on Jesus Christ then our Love is genuine and of the right stamp For to love Christ for Himself and Holiness for its self is a constitutive difference of a Child of God a divisive difference to distinguish a true from a counterfeit Lover and one that loveth in shew and semblance from him that loveth in reallity and in Truth 5. Love to Christ must be constant and 5. Love to Christ must be constant lasting we must not love him by fits and starts as humors take us and as may serve most for our particular Interests Both in Prosperity and Adversity in a Storm as well as in a Calm in days of Afflictions and Troubles when Wars and Oppositions are multiplyed as well as in Halcionian Days of Peace and Tranquillity our love must be one and the same fixed on Jesus Christ The Church was of such an excellent frame of Spirit as to give thanks in a time of God's displeasure Isa 12. 1. O Lord I will praise thee though thou wast angry with me Both in Prosperity and Adversity David had a fixed and an established Spirit For when his Soul was amongst Lyons and when their Teeth was as Spears and Arrows and their Tâ—nguâ—â—a Psal 57. 7. sharp Sword When his Enemies prepared Nets and digged Pits for him yet then he professeth My Heart is fixed O God my Heart is fixed I will sing and give praise And when he was in Prosperity he shews Ps 108. 1. the same excellent temper O God my Heart is fixed I will sing and give praise even with my Glory Love is that grand lasting Grace It lasts unto Eternity Faith and Hope carry us as I may say to Heaven Doors and there leave us for when we enter into Heaven our Faith is turn'd into Vision and our Hope is turn'd into Fruition there we shall enjoy the blessed Presence of the Holy Trinity But Love abideth for ever We shall always love God Our Love is here begun on Earth and shall never be consummated till we pertake of Eternal Glory Wherefore then whilst we live here in this World let us not abate a jot of our Love but dayly endeavour after Augmentations Notwithstanding Hardships and Oppositions from the World let our Love
the Word read nor from the Word preach'd Both are Instruments to get and increase Faith 3. Both to reading and hearing let 's 3. The Word Meditated joyn Meditation otherwise we may loose the fruit of our Labours Meditation is the Spiritual Digestion of the Soul It Psal 4. 4. â—uk 2. 19. Jâ—r 8. 6. consists in a Communing with our own Hearts a pondering a calling our selves to an account and asking the Question What have I done It 's a ruminating digesting a making what we hear or read our own by a particular application 'T is true the work is difficult it is as it were the climbing up a great Hill but it 's exceeding profitable and comfortable For this Meditation is a Divine Contemplation whereby we have a view and Prospect of Eternity It 's the Wing of the Soul by help whereof it soars aloft as high as Heaven Wherefore that we may profit by the Word read and by the Word preach'd we must exercise our selves seriously and frequently in this Divine art of Meditation This was the frequent practice of David Ps 63. 6. Ps 119. to Meditate on God in the night watch He both Meditated on the Word of God â—â—n the Works of God He awakened with God in the Morning and lay down with him in the Evening by heavenly meditation The Character he gives of a blessed Man is that his delight is in the Law of the Psal 1. 2. Lord and in his Law doth he meditate day and night This was Isaac's practice to meditate in the Field at the eventide Gen. 24. 63. He went out and sequestred himself from other Company that he might enjoy Communion with God This then is the choice and excellent means for Christians to thrive in Faith Love and all the Graces of the Spirit and to be good Proficients in the School of Christ when they addict themselves unto frequent and serious Meditation A Second External Means both of getting 2. Prayer is a means of getting encreasing Faith and encreasing Faith is Prayer Faith is worth the asking for Let 's then â—e earnest and sollicitous to the Throne oâ— Grace to obtain it Let 's pray with the Disciples Lord increase our Faith For he that hath true Faith is desirous of accessions thereunto He finds many things wanting in his Faith and therefore he prays for daily Supplies and Augmentations Let 's pray as the Man in the Gospel did Lord I believe help my unbelief There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess 3. 10. may be the Root of the Matter even true Faith in a Christian yet he is sensible of his Unbelief He apprehends the remainders of Infidelity vexing him as a broken Bone he meets sometimes with Fears Doubtings and Perplexities distracting Thoughts but these things are his Burthen and a Perplexity upon his Spiritâ—â— Herein consists our Duty to be much iâ— Prayer that God would give us the Spiriâ—â— of Faith The Spirit is promised to thosâ— that ask for it And it 's the Spirit thaâ— works Faith in us and Prayer is an Instrumental means to get the Spirit God promiseth his Spirit Luke 11. 13. Mattâ— 7. 11. He promiseth to give good things tâ—â— them that ask him which evidently shewâ— that God by giving his Spirit gives aâ— good things Let 's then be quickned tâ— our Duty to pray in Faith and to pray for more Faith and then we shall be surâ— to speed Matth. 21. 22. And all thingâ— whatsoever ye shall ask in Prayer believinâ— ye shall receive Go then to God and complain of thy unbelieving Heart mourâ— for it be earnest and importunate foâ— Faith As Rachel cryed out Give me Chiâ—dren or else I die so cry out Lord givâ— me Faith or else I am undone Loâ—â— strengthen my weak Faith quicken mâ— dull Faith thus making our applicatioâ— to God in the Name of Christ we shaâ— receive a gracious Answer 3. The Sacrament of the Lord's Supper â— The Sacrament â—â— the Lord's Supper is a great means to confirm our Faith is a great means to confirm our Faith It 's to be necessarily presupposed that before we come to the Lord's Table we must have Faith otherwise we cannot discern the Lord's Body There is a great difference between the Word and the Lord's Supper For the Word both begets and encreaseth Faith but the Lord's Supper ordinarily encreaseth Faith where it was begun before The Sacrament is a Seal and God doth not set his Seal to a Blank An ignorant Person is as a Blank and he hath no right to approach unto the Lord's Supper An ignorant Person is more fit to go a gâ—azing with Nebuchadnezzar amongst the Beasts of the Field than to participate of the Sacramental Elements of Bread and Wine exhibiting Christ Sacramentally to the Faith of true Believers And profane Persons are uncircumcised in Heart No uncircumcised Person ought to participate of the Passover neither may the uncircumcised in Heart any debauch'd scandalous Liver presume to approach unto the Lord's Table There was but one Man who came without a wedding Garment and Christ found him out and doom'd him to Judgment Such then as walk in their Pollutions and with profane Hands and Hearts receive the Holy Eucharist expose themselves to dreadful Judgments both temporal and eternal 1 Cor. 11. 28. For he that eateth and drinketh unworthily eateth and drinketh Damnation unto himself not discerning the Lord's Body It 's of absolute necessity that we should labour for Faith pray for Faith read the Word hear it preached and meditate on it that we may get Faith And upon survey of our Hearts and diligent Inquisition when we find our Faith weak and flagging we should adde more unto our Prayers and apply our selves to the sealing Ordinance of the Lord's Supper Sometimes we may not meet with God in the Word read our dulness may not apprehend the manifestation of God's gracious Countenance unto our Souls Therefore we must apply our selves to the Word preached It may be through our inadvertency and distractions we may not meet with God in the Word preached Let 's then fall upon our Knees in earnest Prayer It may be God may hide his Face from us Some Jonah we must cast over Ship-board and then there will be a Calm Some Achan must be ston'd and then the Valley of Achor will be a Door of Hos 2. 14. Hope And to hearing reading and praying let 's with preparation receive the Holy Sacrament Before we go thither let 's do as the Jews did in case of Leaven They first made diligent inquisition and took a Candle and searched every Corner throughout Having found Leaven they cast it out And iâ— they found none they took a voluntary curse upon themselves if willingly they left any Leaven in their Houses Let us go and do likewise Let us light up a double Candle viz. the Candle of the Word and the Candle of our own Consciences then upon discovery
of any Sin let 's loath abhor and cast it out and willingly allow our selves in no Sin When we receive the Lord's Supper we either do or I am sure should do so even enter into a solemn Covenant to amend our Lives And how much is our Faith strengthened by the Reformation of our Lives For Faith and Obedience Faith and purification of the Heart go together and cannot be seperated Thus I have shewed both internal and external Means of getting and encreasing Faith CHAP. XII Concluding with the sixth Vse for Consolalation AND now to put a period to this Treatise Use 6 For Consolation I shall close with a Word of Consolation unto all true Believers the adopted Children of God They esteem Christ precious his Ordinances precious his Ministry and all his Members precious his Day i. e. the Lord's day Sabbath they esteem precious and account it the delight of their Souls to such as these I shall apply an Use of Consolation upon a double Ground 1. Because they are precious in the account of Christ hence they ground their Comfort 2. From the choice and Fruits which they receive from Justification by Faith in Christ 1. All true Believers are precious in Christ's estimation 1. All true Believers are precious in Christ's estimation Christ first prized and valued them making them precious by the application of his precious Merits before they knew how to prize him Christ first loved them before they loved him Now if a Creature a Man can set such an high price on Christ after Christ hath enlightned him to discern his inestimable Dignity O! how much more doth God the Father prize Christ his Beloved Son in whom he is well pleased And if we honour Christ he will honour us Let us therefore take a narrow view and thence make a Judgment how precious all true Believers are in the Eyes of Christ This shall be evidenced in these four Demonstrations 1. Christ gives precious Names unto all true Believers 2. Believers have interest in Christ's precious Merit 3. They have the precious influences of his Spirit And 4. Christ assures them of a precious Inheritance of the Kingdom of Heaven In all these respects it will abundantly be evidenced That all true Believers are precious in the estimation of Christ For a distinct enlargement of these Particulars SECT I. Proving that Believers are precious in the account of Christ and this is a ground of their Comfort THere are in Scripture several precious Demonst 1. Names given by God the Father and God the Son unto all true Believers 1. They have precious Names sounding â— Believers have precious Names forth Bowels of Affection 2. Precious Names of Honour and Dignity 1. Christ gives Believers precious 1. Names of Affection Heb. Mat. 12. 50. Joh. 10. 28. Lnke 12. 36. Joh. 21. 15. Jer. 12. 7. Gen. 24. 31. Cant. 12. 2 Names full of Affection He calls them Children Friends Brethren Brother Sister Mother Sheep-Flock Lambs Further yet the Saints are called the dearly beloved of the Lord The Spouse of Christ From all those Names and affectionate Titles given unto the Children of God may evidently appear how high they are in his estimation Now then to wrong a Servant of Christ is to wrong his Friend his Brother his Spouse And questionless Christ will Revenge those Injuries and Indignities which are offered unto his Servants And as there are Names of Affection so 2 Names of Honour and Dignity there are Names of high Honour and Dignity put upon the Saints even the Living Members of the Body of Christ for First they are call'd Gods peculiar Treasure Exod. 17. 5. That as a Learned Author Abulensis in Exod. 17. 5. observes is call'd Peculium which the Son and Heir of the House hath of his own besides the right of his Fathers Inheritance which he may dispose of as he thinks good So though the Earth be the Lord Christ's by right of Inheritance yet he hath an interest in his Church above all other Add further they are accounted Gods Jewels Mal. 3. 17. Although vile and profane Persons account Gods Children no better than the Off-scouring 1 Cor. 4. 13. Scobem aut Rumentum aut quicquid limando deteritur Budaus 1 Cor. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suut Purgamenta aut excrementa seu quaequae de re immunda qua una fiat pura ne pecatur in metallis Scocii in uno aut olei faeces Illyric and Filth of the World and no better than the Whitlings of Sticks and the Filth that comes from the scouring of Pots yet God esteems them as his Jewels and whose Judgment will you take the Judgment of the Wise Infallible Lord God or the Judgment of foolish sinâ—ul Men 2. They are accounted Kings and Priests unto God Rev. 1. 5. When Gideon had Zeba and Zalmunnah his Captives he propounded this Question unto them What manner of Men were they whom ye slew at Tabor They Answered As thou art so were they eacâ— one resembling the Children of a King Judg. 8. 18. So will Christ ask the Question who are they whom you the Men of the World Revile and Persecute Who are they whom ye scorn and trample on Are they vile contemptible Persons No they are Spiritual Kings and Priests Persons Honourable in the accompt of God And therefore as Gideon put Zeba and Zalmunnah to Death for killing his Brethren so will God severely punish the Wicked of the World for all the Injuries and Persecutions which they have done unto the Children of God However Ignorant Profane and Malicious Men debase and scorn such as truly fear God yet they are precious in the Sight of God and honourable There are many complicated Isa 43. 4. Epithets of Honour joyn'd together 1 Pet. 2. 9. But ye are a chosen Generation a Royal Priesthood a Holy Nation a Peculiar People 3. They are accounted a Crown of Glory 3. They are accounted a Crown of Glory and a Royal Diadem Isai 62. 3. God calls his People his Glory Isai 46. 13. I will plead Salvation in Sion for Israel my Glory And the Saints are call'd the House of Gods Glory Isai 60. 7. More yet they are call'd the Throne of Glory Jer. 4. 21. What need I enlarge further All Gods Children are Col. 12. Deu. 32. 9. Jer. 12. 10. Is 19. 25. Saints his Portion his pleasant Portion His Inheritance Other People are the Work of Gods hands but Israel is his Inheritance They are the Church the Family of the First-born the Sons and Daughters of the Living God In all these respects and many more which might be mention'd it evidently appears how pretious all Christs Members are in his estimation and this is a singular ground of Consolation unto them I proceed to a second Demonstration De mon. 2. All true Believers have Interest in Christs Pretious Merits that all Believers have interest in Christs pretious Merits Christs Redemption
Though Sense fails and Reason be non-plust and all humane Confidence seem to be broken yet the hope of a Believer abides like the Bow of Janathan firm in it's strength A Believer hath hope for his Helmet For saith the Apostle 1 Thess 5. 8. putting on the Breast Plate of Faith and Hope and for an Helmet the hope of Salvation Let 's then make God our hope as the Prophet Jeremy did Jer. 17. 17. Thou art my hope in the Day of evil Let 's apply Jeremys Resolution with Jeremys Affection Lam. 3. 24. The Lord is the Portion of my Soul therefore will I hope A Fifth Fruit of Justification by Faith 5 Patience is Patience In your Patience saith Christ Possess ye your Souls There 's an absolute Luk. 21. 19. necessity of the Grace of Patience for saith the Apostle ye have need of Patience Heb. 10. 36. that after ye have doen the Will of God ye might receive the promise Were it not for Afflictions there would be no Tryal of Patience But Afflictions and Sufferings trie a Believers Patience When Enemies make long Furrows on the back of the Righteous when the Vision is dark and the Chariot Wheels of deliverance drive heavily when expectations though highly raised are disappointed In a Word when Troubles Losses and Persecutions come and fear upon â—ar and one danger upon the Neck of another as one Wave of the Sea follows another then O! then what necessity is there of the exercise of the Grace of Patience Submission and Resignation of our Wills in all things unto the Will of God A waiting Patient frame of Spirit is prepar'd to undergo Hardships and Sufferings with Courage and Alacrity If then Faith and Hope begin to flag let Patience interpose A Believer makes not hast He dares not prescribe to God nor limit the Holy one of Israel When God hides himself our Duty is to continue waiting Isa 8. 17. And I will wait upon the Lord that hideth his Face from the House of Jacob and I will look for him There 's the exercise of Faith and Patience Let us then immitate those who through Faith and Patience have Inherited the Promises Let Faith and Patience hold out and whatever Pressures are upon us they will either be removed or else be made more easy for us to bear them The best and last Fruit is Experience If 6. Experiâ—nce Christians Treasured up their Experiences and brought them forth upon variety of emergencies they might live more comfortable Lives than they do Faith makes much 〈◊〉 of Experience and puts a Christian upon a serious review of Gracious Passages of Providence and thence draws Groans of Consolation As for Instance saith a Believer I have been bewildred with Troubles on every side and then God delivered me I have been at the brink of the Grave and then God delivered me I have known a pinching season and a great scarcity then God kept me alive even in a time of Famine and made Provision for me I have been delivered from Satans Temptations and from my own Corruptionâ— I have been delivered from Enemies within me and Enemies without me I have escaped Fire when others have been a Taberah I have escaped Pestilence when Thousands fell besides me and ten Thousands at my Right Hand I have escaped the Sword when many have been numbred to the Sword Thus then let me infer O! how thankful ought I to be to God for all his Mercies and O! what cause have I to trust and depend on him and conlcude that the same God Omnipotent Reigneth as Good as Gracious as Merciful as ready to help as ever and therefore the experience of former Mercies should ingage me to depend on God for the Future When David was to encounter with Goliah he assum'd a strong ground of Incouragement from his own Experience 1 Sam. 17. 36. Thy Servant slew both the Lyon and the Bear and this Vncircumcised Philistine shall be as one of them seeing he hath defied the Armies of the Living God Let 's Write down our Experiences of Gods dealing with us and let 's comfort our selves with this consideration that God is in Heaven still There 's no deficiency in the All sufficient God His Hand is not shorned that it cannot help his Ear is not heavy that it cannot hear Put then all these Fruits of Justification togegether and labour to be abounding and Fruitful in them Now for a close of all I heartily desire that the Promise may abide on all our Hearts and our profiting may appear that so I may comfort others with those Comforts wherewith I my self have been comforted I know and I acknowledge that there are many Practical Treatises in Print and I wish there were more And I acknowledge that of Solomon to be an undoubted truth Eccles 12. 12. Of making many Books there is no end Yet if I can by this Treatise or what I have formerly Written be Instrumental for the Spiritual good of any one Christian I shall account it a great incouragement to add greater Labours and further Pains hoping that something may leave a deep impression on the Hearts of Readers that their Souls may thrive thereby The design I endeavour and desire to drive at in Writing is this that my self and others may be made better my Conclusion therefore of all shall be in the Words of that most excellent Father St. Bernard Therefore are all Books Written that one Book of the Conscience may be amended FAXIT DEVS FINIS
Things to come concerning my Sons and concerning the Work of my Hands command ye me God promiseth great Things to his People even the Sprinkling clean Water upon them the Giving them a New Heart the Putting of his Spirit within them and Causing them to walk in his Fear What high invaluable Promises are these Yet though God intend the full Accomplishment of all these Promises he will grant them in his own way he will be sought unto by the Prayers and Supplications of his People Ezek. 36. 37. Thus saith the Lord God I will yet be enquired of by the House of Israel to do it for them We have many Promises of the Churches Deliverance but the Church must Pray Turn back our Captivity O Lord as the Stream in Psal 126. 4. Psal 14. 7. Psal 44. 17. Psal 25. 22. the South And O that the Salvation of Israel were come out of Zion Thou art my King O God! Command Deliverances for Jacob. Redeem Israel O Lord out of all his Troubles You read of Manasseh's Prayer when Dulcioâ—es lacrymae orantium quam gaudia Theatrorum Aug. in Psal 28. he was in the Thornes of Jonah's Prayer in the Whales Belly of the Apostles in Prison And it 's the Churches Practice Isa 26. 16. Lord in trouble have they visited thee they poured out a Prayer when thy Chastening was upon them Whatever Losses or Calamities befal us Prayer is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Universal Medicine mentioned by Solomon 2 King chap. 7. We have a Precept and an Encouragement Psal 50. 15. Call upon me in the Day of Trouble I will deliver thee and thou shalt Glorifie Me. What could Achitophel do against David's Prayers By them that great Politician was Counterplotted and his Counsels were turned into Foolishness What could Herod and the People of the Jews do against the Churches Prayers Though the Keeper shut the Prison Doors yet the Church opened Heaven Doors and Peter the Prisoner was inlarged by the Angel of the Lord and given in as a Return of the Prayers of the Church Mary Queen of Scots was afraid of the Prayers of John Knox She professed That she feared his Prayers more than an Army of Forty Thousand Men. But some distressed Persons complain Object That they Receive no Answer of their Prayers The Answer to them I shall return is Answ 1. To examine whether they Pray not for Superfluities unlawful Things whether they pray not for Revenge against their Enemies whether they allow some secret Iniquity in their Hearts or some Bosome-Sin unrepented of We read James 1. 3. Ye Ask and Receive not because ye Ask amiss that you may Consume it upon your Lusts 2. Let us labour to mend what is amiss in our Prayers It 's a Mercy to be denyed when we ask for Things not according Deus quâ—dam negat propitius quae coâ—cedit iratus Aug. 1 Joh. 5. 14. to God's Will We only have a Promise of Audience when we ask according to God's Will. God knoweth what 's best to give in Answer to our Prayers That our Prayers may speed the better there are required Five Special Aut Deus dabit quod petimus aut quod nobis noverit esse utilius Bern Qualifications As First Humility Abraham when he Qualif 1. Humility had to deal with God acknowledged himself to be but Dust and Ashes and so did Job abhor himself and Repent in Dust Cum sis Humi Limus cur non es humilimus Bern. Qui sibi vilis est Deo Cha rus est Id. de inter Domin and Ashes and Ephraim smote upon his Thigh He that is most vile in his own Eyes is dearest in God's Eyes We cannot brook a proud Beggar We are all Beggars at God's Door poor Indigent Petitioners All whatever we receive is of Favour and nothing of Merit Shall Beggars be puff't up with Pride Shall proud Dust swell against God Bernard propounds Christ's Humiliation Apage ut intumescat vermiculus quum sese exinaniverit Dominus Bern. for a curb of Pride It 's saith he abominable that a Worm should swell when our Lord made himself so low Upon Deliberate Thoughts when we reflect upon our own Unworthyness we shall with Jacob confess I am not Worthy Gen. 32. 10. of the least of all the Mercies and of all the Truths which thou hast shewed unto thy Servant Let 's lye low and beware of all Inflamations of Pride when we have to deal with God we can never be Humble enough we can never think too Meanly of our Selves nor too Highly of God The more Holy the more Humble The Humblest Christians are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sedes prima vita ima the best of Christians Nazianzen gives a Character of Athanasius that He was High in his VVorks and Low in Mind The Higher Men are the more Humble towards God Now when we make our Addresses to God in Prayer let 's entertain serious and high Thoughts of God's Infinite Goodness and low Thoughts of our Selves and this will prepare us to Pray aright A Second Qualification of Prayer is Qualif 2. is Faith Faith We must Pray believingly otherwise there is no Hopes of speeding An Unbeliever so remaining is without Hope He cannot Pray nor trust God neither can any thing that he doth obtain Acceptance because Without Faith Heb. 11. 6. Heb. 14. 23. it is impossible to please God and Whatever is not of Faith is Sin Mr. Tyndal that precious Martyr in a Letter to Mr. Fryth layes down Four Expressions of Faith 1. To give up your self 2. To cast your self 3. To yield your self 4. to commit your self wholly and only to your Loving Father It 's the Prayer of Faith which proves Effectual | Sanitatem aegroti adscribet orationi fidei hoc est ex fide ad Deum profusae a Presbyteris Ne vero in Presbyteris vel in precum opere operato haerebit â—ger principalem addit causam Dominus excitabit c. Pareus James 5. 15. The Prayer of Faith shall Save the Sick The Promise is made to what 's Prayed for in Faith Mat. 21. 22. And all things whatsoever ye ask in Prayer Believing ye shall Receive Let 's then believe God to be True and Faithful in all his Promises and that he will not fail of performing what he hath Promised Though our Sense may be puzled and our Reason non-plust we must believe against all Reasoning with Flesh and Blood and submit our Reasonings to the Will of God Tertullian saith Faith fears no Hunger Fides non timet famem Tertul. And I have Read a Character of a Believer That he neither fears Poverty nor Quem neque pa peries que Mors nec vincula terâ—nt Bonds nor Death Where 's greatest Difficulty there 's most work for Faith to put forth it self A true Believer will venture his All upon God's Word He will say Credo quia incredibile I belieâ—â—
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