him God as our God and portion in the Covenant of Grace It is the office and work of faith to appropriate God in Christ to a mans self The voice of Christ unto believers is My Father is your Father and my God your God Joh. 20. 17. And the voice of faith in a believer to Christ is My Lord and my God ver 28 29. God absolutely considered out of Christ is an object of the greatest terrour unto sinners Isa 33. 14. But God relatively considered in Christ as our God and portion is the chiefest object of our hope and love Faith cleaveth unto God as our God and portion And when we know that God is our portion and thereupon hope in him then our hoping in God is right because it is rightly grounded Our having God for our portion begins at our entring into Covenant with him For then and not before we have a propriety in God and he in us Ezek. 16. 8. This propriety in God is given and manifested to us by degrees 1. The soul is convinced of the vanity and insufficiency of all other things to be our portion and so is made willing to forsake them all that it may injoy God as his portion Till this be done men observe lying vanities and forsake their own mercy Jon. 2. 8 9. 2. The soul is convinced that God is the God of some by a peculiar right Psal 4. 3. These he accounts the onely happy men in the World Psal 144. ult 3. Hence arise fervent desires that God would be so to him in particular Remember me O Lord with the favour of thy people Psal 106. 4. 4. The soul is quickened by the Spirit of faith to turn unto the Lord with true repentance and to put it self upon Gods mercy in Christ and to wait upon him for the discovery of his love to him Joel 2. 13 14. 5. God having thus far brought the soul towards himself doth in his own time manifest to us that he is our God whence the soul actually closeth with him by faith in Christ as our portion Hos 2. 13. Psal 73. 25. 6. Hereupon we come to hope in him for what ever good we need and he hath promised Psal 147. 11. And as faith groweth more towards full assurance so hope groweth more strong in spiritual security and courage and glorying in God Psal 48. ult yet in the darkest times faith inables the soul from its former taste of Gods goodnesse to claim an interest in him still Doubtlesse thou art our Father c. Isa 63. 16. with an expectation of future good from him Psal 42. 11. Yea when experience and sense failes by reason of our inadvertency yet so much vertue of former sense remains as inables the soul even when it is in darknesse and seeth no light to trust in the name of the Lord and stay it self upon his God Isa 50. 10. and to wait upon the Lord even when he hideth his face from us and to look for him Isa 8. 17. But if any desire to know how they may clearly discern that their hope is grounded on faith in God as their God and portion in Christ I answer you may know it by Gods influence in a believing soul whereby this hope is quickned and strengthened For when God becomes any ones portion he becomes a fountain of blessings to that person God our own God shall blesse us Psal 67. 6. He is a Sun and a Shield the Lord will give grace and glory no good thing will he withhold from them Psal 84. 11. Especially of spiritual blessings which the Apostles in their salutations comprehend in two things grace and peace God as our God in Christ is the God of both to his people He is the God of all grace 1 Pet. 5. 10. and the God of peace Heb. 13. 20. That is he influenceth believers with all those graces which breed peace and quietnesse in their souls supporting them under all burthens of temptations troubles wants imperfections till they come to enjoy perfect rest in God himself and fitting them in the mean time more and more for all that good which they want in themselves and he hath prepared for them in Christ For 1. God as our portion is the God of love yea love it self 1 Joh. 4. 8. and a tast of his love is better than wine Cant. 1. 3. so full of spirit that it will revive a drooping sinking dying soul and quicken all graces in it and make any condition comfortable any affliction tollerable and strengthen it to wait for more full communion with God in the use of the most difficult means as Jacobs love to Rachel inabled him to wait for her seven years in an hard service and they seemed to him but as a few dayes Gen. 29. 20. 2. God as our portion in Christ is the God of hope Rom. 15. 13. whereby as by an Anchor he stayeth and sixeth the soul upon himself as a Ship at Anchor though it may be moved and tossed yet it is not removed from its place and station so if you find that your soul cleaveth to God in Christ and will not be driven from him whatever troubles or temptations befal you your hope in him is right This Asaph found in Psal 73. ult 3. God as our God and portion is the God of patience Rom. 15. 5. whereby believers resigne up themselves to his dispose humbly submitting their wils to his If you find it so your hope is right David found it so 1 Sam. 30. 6. 4. God as our portion is the Father of Spirits Heb. 12. 9. which he so governs and meekens that though we be sensible of afflictions he keeps our spirits from discontentment and murmurring in a quiet frame Hereby also you may know that your hope is right The Church found it so in Mich. 7. 9. 5. God as our portion is God All-sufficient Gen. 17. 1. whence he gives us contenment in all estates 1 Tim 6. 6. If you find it so your hope is right Paul found it so Phil. 4. 11 12. 6. God as our portion is the God of all comfort 2 Cor. 1. 3. who by letting the light of his countenance into the soul maketh it light-some This joy strenthens the soul Neh. 8. 6. against inordinate fears of wants Psal 23. 1. or of dangers ver 4. and under sense of afflictions Rom. 5. 2 3. and oppositions Mich. 7. 7. and temptations 2 Cor. 12. 9 10. and in all events Rom. 8. 38 39. Not that every believer attains to such high actings of faith and and hope yet if it prevail to cause them to trust in him and stay themselves upon him in the dark it is a right hope Isa 50. 10. 2. Hope is rightly grounded when it is bottomed upon the Word and Promises of God believed in In the first conversion when the soul had nothing but the bare promise of free mercy in Christ to look at God did thereby cause us to trust and hope in
of all temptations If the greatnesse of your former sins of which you have now repented dismay you remember what the word of the Lord saith in Isa 55. 7. Let the wicked forsake his way and the unrighteous man his thoughts and let him return unto the Lord and he will have mercy upon him and to our God for he will multiply to pardon Say not I cannot think that God can have any good purposes and thoughts toward such a sinful wretch and rebel as I have been For to prevent this the Lord addeth in ver 8 9. My thoughts are not your thoughts neither are your waies my waies saith the Lord. For as the heavens are higher than the earth so are my maies higher then your waies and my thoughts then your thoughts If the Lord in the time of your distresse bring to your remembrance sins formerly many years past committed by you but not repented of look at it as an instruction which he joyneth with correction to awaken you to repentance as he did Josephs brethren when they were committed to prison Gen. 42. 21. But if sins committed before your calling or since but repented of be set before you do not think that they are unpardoned or that the pardon is revoked or that God doth it to upbraid you with them God can for holy and good ends read over to his servants old bils of debt which yet are cancelled to humble them and to make them more thankful and more watchful Thus he made Job possesse the sins of his youth Iob 13. 26. And if the Lord defer the full and satisfying manifestation of his favour to you after you have repented do not impute that dispensation to his not forgiving your sins but to his fatherly wisdom and love to excite you thereby to perfect your repentance unto the full mortifying of your sins As David dealt with Absalom whom though his heart was towards him and as a token thereof he sent for him to return to Ierusalem yet he let him not see his face for two years after his return 2 Sam. 14. 14 28. So the Lord dealt with David he pardoned his sin 2 Sam. 12. 13. yet with-held joy and gladnesse from him till he had more thorowly repented and fervently prayed that he would restore to him the joy of his salvation Psal 57. The fourth Direction is in reference to Gods delayes if yet you find not the good you seek then exercise your hope in its third work which is waiting upon God Hereunto the Lord encouraged his people in Captivity by a Vision concerning their deliverance which the Prophet Habbakuk received from God and of which the Lord said The Vision is yet for an appointed time but at the end it shall speak and not lie though it tarry wait for it because it will surely come it will not tarry Hab 2. 3. Set down this for a concluded truth which every true believer may rest upon that the Lord will not cast off for ever but though he cause grief yet will he have compassion according to the multitude of his mercies Lam. 3. 31 32. And that he may do so he waiteth for a fit season For he is a God of judgment as Isaiah saith in Isa 30. 18. Therefore will the Lord wait that he may be gracious unto you and therefore will he be exalted that he may have mercy upon you For Iehovah is a God of judgment Blessed are all they that wait for him The Lord waits for a time wherein he shall be exalted in being gracious unto his people That time is the time of their renewed repentance and conversion unto God as to the Most High Then God will have the highest place in their hearts Pray that this may be wrought in you and that thereby you may be fitted for the good you hope for and wait for it till Gods time comes For all they are blessed that wait for him They are now blessed in their state and they shall be blessed in their injoymens In the mean time they that wait upon the Lord shall renew their strength they shall mount up with wings as Eagles they shall run and not be weary they shall walk and not faint Isa 40. 31. The fifth Direction is in reference to afflictions continuing upon you while God delayes his bestowing the good you wait for exercise your hope in its fourth work which is patience Wait with patience For if we hope for that we see not then do we with patience wait for it Rom. 8. 25. It is Christs precept In your patience possesse your souls Luke 21. 19. As faith gives us the possession of Christ so patience gives us the possession first of our selves and then of all good things Let patience have its perfect work saith the Apostle Iam. 1. 4. This it hath two wayes 1. When it puts forth perfect acts whereunto it ariseth by certain steps The first is a silent submission with a voluntary resignation of our selves to the will of God So David did and said I opened not my mouth because it was thy doing Psal 39. 9. The second is a thankful acceptation of the affliction with as it were a kissing of the Rod where-with our heavenly Father correcteth us This is that which in a soul truly humble is called the accepting of the punishment of his sin Lev. 26. 41. unto this step Iobs patience ascended who said when he had lost all his creature-possessions The Lord hath given and the Lord hath taken and blessed be the Name of the Lord Iob 1. 21. The third and highest step is to count it all joy when ye fall into divers temptations Iam. 1. 2. This is the highest step for perfecting the actings of patience Therefore he addeth to that Let patience have its perfect work to shew that then it hath it The second way whereby patience comes to have its perfect work is when patience perseveres in acting The good ground saith Christ is the honest and good heart that brings forth fruit with patience Luke 8. 15. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both patience and perseverance It is not sufficient to be patient in some troubles but it must be exercised in all nor at sometimes onely but alwayes and then onely and not else patience hath its perfect work and when patience hath its perfect work then every grace hath its perfect work The third case wherein we are to be instructed how to exercise this hope aright in our private and personal concernments is in reference to the times future When fears of evils to come disquiet mens minds and hearts many secret mis-givings of heart are â—ncident even to true believers by reason of the flesh remaining in them in part that sundry outward afflictions by crosses or losses of dearest relations or of the means of outward subsistence or of liberty or of life may befal them or inward temptations and sins may prevail against them which fears do usually dis-sweeten to them present mercies
THE SAINTS ANCHOR-HOLD IN ALL Storms and Tempests Preached in Sundry SERMONS And Published for the Support and Comfort of Gods People in all times of Tryal By John Davenport B. D. sometime Minister of Stephens Coleman-street London and now Pastor of the Church of Christ in New-Haven in New-England Heb. 6. 18. Lay hold upon the Hope set before us 19. Which hope we have as an Anchor of the soul both sure and steadfast and which entreth into that within the vail 20. Whither the forerunner is for us entred even Jesus made an High-Priest for ever after the Order of Melchisedech LONDON Printed by W. L. for Geo. Hurlock and are to be sold at his Shop at Magnus Church corner in Thames-street 1661. The PREFACE To the Christian Reader AS the whole Creation hath groaned ever since its original subjection unto Vanity earnestly expecting the manifestation of the Sons of God so more especially in these latter dayes the travelling pains thereof have encreased as presages of its approaching Deliverance The vanity of it hath alwayes been great but the Experimental Discoveries thereof never more than now In this case it is the wisdome of a Christian to secure to himself an Interest in a Portion as sufficient and permanent as Jehovah that never changeth A greater than which cannot be procured This may and a less will never satisfie By this men live indeed and in this is the Life of a Christian That the Lord's Portion are his People addeth nothing to him that is alsufficient to himself but that the Lord is their Portion is all in all to them And this is the foundation of their Hope and Comfort For here we are all embarqued in a Vessel sometimes caught with Windes sometimes covered with Waves and should soon be at our wits end but for this sure and steadfast ancre which entreth into that within the Vail Now that Portion and this Hope grounded on it are the Churches and a Christians support in the midst of their lamentations For the Church at this time was driven from Jerusalem Zion Temple Temple-Ordinances and native Place of residence greatly afflicted and tossed with Tempests This is only remaining that she hath God for her portion and Hope for her Anchor never to be taken from her And both these are the Subject of the ensuing Discourse seasonable and suitable at all times especially in these last moments of the last Dayes in which God is shaking Heaven Earth and Sea in order to the appearance of the Desire of all Nations As touching the Author of this Treatise in whose heart the Text was written by the finger of God befor the Discourse was penned by his own hand His Piety Learning Gravity Experience Judgment do not more commend him to all that know him than this Work of his may commend it self to them that read it And the consideration of the two hindges on which the Text turneth Faith and Hope their near cognation concomitance usefulness necessity power comfort the first exciting the second the one commensurate with the other is enough to procure from thee the expence of a little time to see and weigh what is here spoken of these most necesâ—ary Helps to Eternall Happiness which will never relinquish the Believer till they have resigned him up to the glorious Vision and fruition of the Objects believed in and hoped for there leâ—â—ing the Soul to the everlasting exercise of never failing Love to God and the Saints in Glory That this holy Faith and Hope in God together with fervent Love to God and one to another may dayly flourish and be confirmed in the hearts and lives of all the Saints on earth till they enter upon their purchased Possession which is the end of their Faith and Hope to the praise of the Glory of God in Glory is the hearty desire and Prayer of Thy Fellow-Brethren in this Faith and Hope William Hooke Joseph Caryl Errata Page 19. Lines 12 and 13. read Causally p. 66. l. ult r. him p. 76. l. 26. r. resolved p. 126. l. 13. r. quietnesse p. 130. l. ult r. grounds p. 134. l. 24. r. There p. 145. l. 18. r. brought p. 151. l. 16. r. notice p. 164. l. 25. r. lust p. 204. l. 4. thereof The Saints ANCHOR-HOLD Lam. 3. 24. The Lord is my portion saith my soul therefore will I hope in him THis Book is according to the judgment of a godly learned Writer an Abridgment of all Jeremies Sermons from the 13th year of Josias unto the 4th of Joakim and that Book which God commanded Ieremy to write and to cause Baruch to read it publikely upon the day of a Fast kept in the ninth moneth of the fifth year of Iehojakim which afterward Iehudi read unto the King sitting by a fire in his winter house who was so far from repenting that when he had read three or four leaves of it he cut it with a penknife and cast it into the fire till all was consumed and rejected the intercession of some of his Princes that he would not burn it and he commanded to lay hold upon Ieremy and Baruch But God hid them Whereupon the Lord commanded Ieremy to write the Book again with Additions which the same Writer thinks was this Chapter which consisteth of a threefold Alphabet in the Hebrew The Prophet having discharged his offices in labouring to convince the Jews of their sins and to bring them to repentance when he found not the successe he desired he fals to lamenting and weeping for their pride and obstinacy in sin and teacheth them also how to lament their own misery in Captivity and because there was among them a basket of good figges he teacheth them how to exercise faith and hope in the middest of their sorrows Among other passages my Text hath a tendency thereunto which admits a double consideration 1. As a part of a Lamentation 2. As an expression of a free spirit Accordingly I shall handle it first as a part of a Lamentation In verse 17 18. you may see their deep dejection and despondency I said my strength and my hope is perished from the Lord. In vers 19 20 21. you may see how from the good fruit of their affliction in humbling them they gather hope In vers 22 23. they can see mercy in God towards them in their Affliction In my Text they are as men that find rest after their dangers and tossings at Sea by casting Anchor upon firme ground in a safe Harbour The Doctrinal note I collect from the words so considered is this Doct. Though it may be the case of true believers to be greatly dejected for a time yet even then God doth support their spirits and quicken their faith and hope in him To clear this point we must prove two things 1. That it may be the case of true believers to be greatly dejected for a time This may be abundantly confirmed both by the Scriptures in the examples of Iob
David Hezekiah Asaph Heman and of Christ himself in the Garden and on the Crosse and by reasons of sundry sorts R. 1. From God himself sometimes with-holding the light of his countenance from true believers Then it is with them as it is with the earth which would be covered with darknesse coldnesse and deadnesse if the light and influence of the Sun were with-drawn from it He is the God of all comfort 2 Cor. 1. 3. without him no true comfort can be had Sometimes he creates darknesse in the Soul then it is filled with fear and amazement and disquietment And thus he doth for holy and good ends 1. To conforme believers to Christ as members to their head Rom. 8. 29. 2. To informe them where their life is hid viz. with Christ in God Col. 3. 3. and that Christ the last Adam is made a quickning Spirit 1 Cor. 15. 45. that thereby he may quicken his People in God who quickeneth the dead when themselves had not only a sentence of death in their bodies as Paul had 2. Cor. 1. 9. but also a sense of death in their soules as Heman had Psalme 88. 5. 3. To reforme them Partly for correction of their unthankfulnesse for former comforts received from him and for their not improveing them unto the ends for which he gave them As a father when he seeth his child doth but play with the candle which he afforded him to work by takes it from him and leave him in the dark Partly for prevention of spiritual pride 2 Cor. 12. 7. Of spiritual wantonnesse and self confidence Psal 30. 6 7. Of carnal security Cant. 5. 6. and sundry other distempers R. 2. From Satan that envious one who as in the beginning he sought to cast Adam out of Paradice and to bereave him of his happinesse in communion with God so now finding believers in the Kingdom of grace which consists in righteousnesse and peace and joy in the Holy Spirit when he cannot deprive them of their righteousnesse will endeavour to disturbe their peace and damp their joy knowing that when they performe duties uncomfortably they do them weakly and but by halves To this end 1. He strives to hide from them those promises that might comfort them when they have most need and use of them and he sometimes prevailes herein Heb. 12. 5. 2. He suggests any word that may terrefie them and presents to their memory and thoughts former sins to amaze them 3. He presents all thimgs unto them in false glasses the comforts of God in a diminishing glasse that God may seem to them lesse merciful lesse gracious then he is and the promises of God lesse free lesse general then they are that all the consolations of God may seem small things to them Iob 15. 11. but he presents to them their sins in a multiplying glasse that they may seem more and greater then they are their sins as impardonable their miseries as intollerable incurable their state as desperate 4. He useth his instruments to deal with them as the Philistims did with Izhack whose wells they stopped up to make unprofitable to them those wells of Salvation from whence believers might draw waters of consolation Thus he used Saul to banish David from the ordinances and wicked men to insult and reproach him saying VVhere is now thy God Psal 42. 3. So others to twit them with their Religion when they are in distresse saying where are now your prayers your hearing reading meditating conferring your conscientious and exact walking your confidence in God You live more dejectedly then others and are as fearful as others to die Thus they thrust as it were swords and daggers into their bones to kill their comforts as David there complained verse 10. R. 3. From themselves 1. Sin presseth down their spirits and hinders their cheerful progresse in a Christian course as weight doth runners in a race Heb. 12. 1. Sorrow in the heart brings it down especially when guilt of sin is added to it When the shoulder is out of joynt it cannot bear its own pain much lesse other burthens So it is with the soul a wounded spirit who can bear Prov. 18. 14. 2. Their spirit sometimes suffers from their bodies by sympathy as in melancholy which so darkens their imagination that every thing seems dark to them and so sowres their spirits that every thing seems bitter to them and so fills them with fears and suspitions that every thing affrights them 3. Sometimes passion so prevaileth in them that the higher faculties of the soul are subjected to the affections which so bemist the understanding that it cannot judge of things according to right reason The conscience becomes suspensive and wavering and the memory like a leaking vessel le ts the grounds of comfort run out and be forgotten 4. Sometimes spiritual gifts of grace are not exercised but as the body growes listless when some dull humour seizeth upon it so in the soul when faith is oppressed by unbelief hope with fears they do not put forth themselves to wrestle with God and stir up themselves to take hold on him but yield unto every temptation and discouragement Thus you see that it may be the case of believers to be greatly dejected for a time The second thing to be cleared is That though it be thus with true believers for a time yet then God will do two things for them 1. He will secretly support them so that they may say as Paul did in 2 Cor. 4. 8 9. VVe are troubled on every side yet not distressed we are perplexed but not in despair persecuted but not forsaken cast down but not destroyed God dealt with the basket of good figges in Captivity as Christ did with Peter who first let him see his own weaknesse in the water then quickned him to cry unto him for help and then stretched forth his hand and upheld him Mat. 14. 30 31. So the Lord left the Church so far that they complained my hope is perished from the Lord yet speedily raised them up in sight of his mercy to trust and hope in him In like manner he supports believers R. 1. From Gods unchangeablenesse in his love and unweariednesse in doing them good Isa 64. 5. and 40. 27 28 29 31. R. 2. From Gods faithfulnesse in his covenant and promises Isa 54. 8 9. Psal 37. 24. Heb. 13. 5. 2. He will quicken their faith to look unto himself for relief and comfort in such times 2 Chron. 20. 12. Psal 12â—1 1 2. Jon. 2. 2 4. for these reasons R. 1. From the efficacy of the spirit of faith in them As the needle in the Compasse being touched with the Load-stone though it may be moved and shaken this way and that for a time yet resteth not till it point to the North so the soul being touched with the spirit of faith though it may be forced by Temptation from its bent for a time yet it hath no rest till it stand God-ward
did not hinder him from honouring Christ nor from minding his own salvation nor from rebuking his fellow Luke 23. 39. to 43. Nor did Christs sorrow on the Crosse which was far greater than that thiefs take him off from minding the future good of his Mother Joh. 19. 26. 2. In duty It turned Davids praying wherein he should have exercised repentance out of love unto God into roaring out of inordinate self love Psal 32. 3. and it hindred the Israelites in hearing Moses when he spake most comfortably to them from receiving comfort thereby Exod. 6. 9. It is with the soul in this case as it is with the body VVhen Physick works upon the right humour it carries away that which distempers without hurting the body But if it onely exasperates the distemper and removes not the cause it doth hurt 3. If your minds are so fixed upon a particular grievance that you cannot be duly thankful for other mercies nor take comfort in them like froward children that being crossed in one thing throw away all the rest For this Joab justly blamed David though he erred in the manner because he wept excessively for the death of Absalom and did not rejoyce in the victory and give thanks to God for it 2 Sam. 19. 1. to 8. â—4 If it inclines the will to seek ease and comfort in some un-warrantable and unsafe way This is called halting whereby men are turned out of the way Heb. 12. 12 13. 5. If the soul sinks and faints under it is wholly subdued by it so as it cannot bear up it self This is one of the extreams which wisdom forbids all her children to fall into and which to forget is a sin Heb. 12. 5. Now the exercise of a right hoping in God is of necessary use in this case to moderate sorrow and to keep it within due bounds This it doth especially two wayes 1. By striking at the root and weakning the causes of it 1. If it be for outward losses and crosses hoping in God raiseth up the soul by looking up to God and seeing that they are either from him as our God in Covenant Thus it raised up Iob Iob 1. 21. and David 1 Sam. 30. 6. or that they are for God and for their witnesse-bearing to his truth This inabled the Saints of old to take joyfully the spoiling of their goods knowing in themselves that they had in heaven a better and an enduring substance Heb. 10. 34. 2. If it be from losse of dear relations and Gods displeasure apprehended therein this hope will quicken in you godly sorrow and endeavours to seek reconciliation and peace with God by repentance and faith in Christ Hos 6. 1. 2. It will purge out inordinate affections to the creatures 1 Ioh. 3. 3. over-grieving for the losse of creature-comforts ariseth from over-joying in creature-contentments 3. If it be from bodily weaknesse or sicknesse or pain or any distemper that renders a man unserviceable in his place this hope being rightly exercised wâ—ll moderate that sorrow 1. By bringing a spiritual light into the soul to prepare it to receive comfort For the body is compared to an house and to a garment Hence they can argue à pari the more worn and tattered the garment is the sooner we shall have a new one So it is with the soul 1 Cor. 15. 42 43 44. And the more crazy and weak the house or rather the prison is the nearer the prisoner is to be delivered from it So it is with the soul imprisoned in this earthly house of the body 2 Cor. 5. 1. c. 2. By quickning us unto those duties which such a condition cals for viz. Patience passive obedience quitnesse contentednesse prayer c. Psal 39. 9 10. 4. If it be from sin in our selves or others or in our families and near relations this hope will be of necessary use to keep the soul from being swallowed up with over-much sorrow He that grieves for sin must grieve in hope For a vexing discouraging despairing grief will do no good but much hurt as you may see in Ier. 18. 12. and Ezek. 33. 10 11. But that sorrow for sin which is accompanied with hope of mercy quickneth to prayer of faith Iob 7. 20. and to reformation Ezra 10. 2 3 5. If it be from an apprehension that God is your enemy and fighteth against you as he is and doth sometimes Isa 63. 10. this hope is of necessary use whether your apprehension be right or wrong If it be so indeed it will quicken you to make all speed to be reconciled unto God in Christ Hereunto this hope encourageth 1. From the mercy and grace of God in forgiving repenting sinners Psal 130. 4. 2. From his willingnesse to deal so with you declared sundry wayes 1. By sending his Son to make attonement for lost sinners 2. By sending his Embassadours to beseech you to be reconciled unto him 2 Cor. 5. 19 20. 3. By his never refusing Rebels that sought his favour in Christ upon Gospel terms 4. By his commanding us to forgive such as repent though they have sinned against us unto seventy times seven times and himself will not be behind us in mercy and kindnesse 2. But if it be not so indeed if God be not our enemy this hope will awe the soul from wronging God by our mis-apprehensions It is an injury to a man that is our friend and hath approved himself so to be by many kindnesses if we should charge him with enmity and say to him you do not love me you hate me you are mine enemy when you cannot prove it Hoping in God will arme the soul against such conclusions by former experiences of sundry effects of Gods favour towards you in pardoning some sins subduing some lusts healing some distempers scattering some temptations working some spiritual good in you as faith in the Lord Jesus and love to all the saints granting some prayers Say not I know not whether God hath done thus in mercy and favour toward me and whether he will continue them unto me or not for these are Covenant mercies and therefore sure mercies even the sure mercies of David Isa 55. 3. Every answer of prayer every gift of grace that makes the more prayerful humble watchful thankful serviceable to God and man that leads the soul to God in Christ is from his fatherly goodnesse and love to thee in Christ Say not if God were my Father I should see his face but he hides his face from me For that doth not alwayes follow Sometimes children are infants and know not their Father though he acts for them as a father Sometimes grown children see not their father many years together yet rest in his fatherly love and care for them So God will have his stronger children many times to walk by faith and not by light 2 Cor. 5. 7. Sometimes the child being forth at School or at Prentiship desireth earnestly to come home and see his father but the
they shall mount up upon wings as Eagles they shall run and not be weary and they shall walk and not faint Isa 40. 31. The second case whereon believers are called to exercise this hope in their personal concernments is in reference to the time past the seeming frustration and disappointment of their former expectations For having prayed and waited for the good desired yet they have not oâ—tained it And many when they have given up their names unto Christ looked for peace prosperity and good dayes but find troubles crosses and afflictions of sundry kinds this much disquieteth and sometimes discourageth their spirits Hence they are apt to complain with the Church in Jer. 8. 15. We looked for peace but no good came and for a time of health and behold trouble and to conclude as they did in Isa 49. 14. Zion said the Lord hath forsaken me and my Lord hath forgotten me In this case that may be made for a right exercise of hoping in God I shall distinguish the subjects of it 1. There are some whom God forsakes really 1. Such as forsake God If ye forsake him he will forsake you 2 Chron. 15. 2. This is the condition of all Apostates that depart from the rules of Gods worship and the Churches of the Saints embracing and following worldly policies and advantages 2. Such as seem to seek God but rest in outward performances without inward sincerity and spiritualnesse and trust in their parts and gifts and duties not in Christ for acceptance with God This is the condition of all hypocrites who sin and pray and pray and sin without true repentance yet think to be accepted of God for the things they do in religion outwardly of such the Lord saith in Hos 5. 6. They shall go with their flockâ—â— and with their Heards to seek the Lord but they shall not find him he hath with-drawn himself from them 3. Such as abuse the mercies they have received and yet presume that mercies shall be still continued and added though they go on in their impenitency This is the condition of all obstinate hard-hearted sinners These may receive their doom from that which the Lord denounced against Israel in Hos 1. 6. Call her name Lo-ruhamah for I will not adde any more to shew mercy to them As if 〈◊〉 had said They have received many mercies from me but they abuse theâ— all and presume that they shall receive more mercies from me but 〈◊〉 shall not be so I will not adde any more Of all these and the like the Apostle saith they are without Christ without God and without hope Eph. 2. 12. Therefore I have no more to say to them in this point 2. There are others whom God doth not forsake really but onely seemingly and that but in some respect and but for a time And that he is present with them graciously when they think he hath forsaken them appeareth by his efficacy in them 1. That he quickens them to seek him in the use of all means Psal 9. 10. For thou Lord hast not forsaken them that seek thee 2. That they seek him as their portion as their chief good without injoyment of whom nothing will satisfie them This is from the efficacy of his grace in them as it was in the Spouse Cant. 5. 4 5 6 8 10. 3. That Gods with-drawing from them in any degree makes them fearful of his forsaking them utterly and for prevention thereof careful to engage themselves to obey him more perfectly Thus it wrought in David Psal 119. 8. I will keep thy Statutes O forsake me not utterly These are the persons who are called to exercise hope in God in this case To instruct them how to perform this great duty aright I shall propound five Directions 1. Direction Make it clear unto your own souls that you have a good ground of hope See that your faith in God is right For this hope is the daughter of faith And if you are in the dark as to present sight of your good estate consider whether formerly when you had a clear light you then knew that your soul said the Lord is my portion For it may be at sometimes with a true believer spiritually as it was with Eutychus bodily in Acts 20. 10. that though life is in him yet he hath not the sense of it Then though Gods face is towards him yet he complains that he hath long hid his face from him as David did in Psal 13. 1. and if his Ministers speak comfortably to him it is with him as it was with the people of Israel when Moses spake as comfortably unto them as at any time but they hearkened not unto Moses for anguish of heart Exod. 6. 9. and when he remembers God he is troubled and complaineth and his spirit is over-whelmed as Asaph found in Psal 77. 3. In this case faith it self must be helped by reflecting upon former experience This course Asaph took and found relief by it ibid. ver 5 6. So a believer having called to mind form 〈◊〉 passages betweeen God and his soul when he made diligent search and upon tryal of his estate toward God by Scripture light found it to be good hath good ground to hope in God that it is so still and that it will so continue for ever and that from the sure Word of God in the Scripture which assâ—â—â—s us thaâ— Gods drawing us to himself in Christ is from his everlasting love Ier. 31. 3. and that Christ having loved his own which are in the World loveth them unto the end Ioh. 13. 1. and that the gifts and callings of God are without repentance Rom. 11. 29. As a man who hath deliberately cast up his accounts and summed up the particulars exactly when he took a fit season for it if afterward when being sick or in some hurry of businesse he is not fit to review the particulars he be demanded how the Accounts stand he will refer himself to the foot of his Account in a certain perswasion that it is right so a believer being under temptations and seeming desertion may and should exercise this hoping in God and hath good ground so to do from what he formerly found when he diligently searched into particulars though now he cannot call them to mind Or as a woman with child having felt it stir in her womb knowes thereby that she hath been quickened and conceived and hath thereby comforting hope that it will go on though she doth not alwayes feel it stir So 〈◊〉 is in this case and much rather For that conception may die and the woman may miscarry but so cannoâ— the regenerate being born againâ— not of corruptible seed but of incorruptible by the Word of God which liveth and abideth for ever 1 Pet. 1. 23. 2. Direction When thus the ground of hope is cleared to be good and way is made for the excercise of it then let it be exercised in its purging work This is the
and dishonourable to God and therefore he frequently in Scripture expostulateth with and complaineth of his people for it As you may see in Ier. 2. 31. Ezek. 33. 10 11. Mich. 6. 1 2 3. David found out this evil in himself and repented of it as you may see in Psal 31. 22. and 116. 11 12. 2. Your aptnesse to be short spirited with God which is contrary to the waiting of hope This greatly incensed the wrath of God against his people of old of whom it is said in Psal 78. 40 41. How often did they provoke him in the Wildernesse and grieve him in the Desart yea they turned back and tempted God and limited the Holy One of Israel So do all they whose hoping in God ceaseth if he do not grant them the particular thing which they expect and in their time and by their means 3. Your unwarranted expectations of good without mixture of any evil of peace without trouble of health without sicknesse of ease without pain of joy without sorrow of prosperous successes without crosses which God hath no where promised but hath fore-told the contrary every where in his Word that he will visit our transgression with the rod and our iniquities with stripes Psal 89. 32. and that we must through much tribulation enter into the Kingdom of God Acts 14. 22. and that whom the Lord loveth he chasteneth and scourgeth every son whom he receiveth Heb. 12. 6. And the reason why Christ foretold these things is that when they come to passe we might not be offended as himself saith in Ioh. 16. 1. and that when the time shall come we may remember that he told us of them as he saith in ver 4. 4. Your aptnesse to be slight spirited and carelesse in retaining the favour of God and in maintaining the workings of his Spirit in you The former the Church found in themselves and confessed in Isa 64. 7. There is none that calleth upon thy Name that stirreth up himself to take hold of thee For the later the Lord reproveth the Church of Ephesus though he took notice of many good things in them and done by them Neverthelesse he tels them that he hath this against them that they had left their first love Rev. 2. 2 3 4. and commands them Remember therefore from whence thou art fallen and repent and do thy first works Else I will come unto thee quickly c. ver 5. 5. Be humbled for and repent of your frustrating of Gods expectations as the great provocation of God to dis-appoint your expectations Consider to this end what God hath done for us and therefore doth expect from us in that which the Lord said concerning the house of Israel in Isa 5. 4 5. and let us fear lest our unfruitfulnesse unprofitablenesse and un-answerablenesse to the means and mercies received incense his wrath and jealousie against us more then against others for whom he hath not done so much as he hath done for us For so he determined concerning Israel you onely have I known of all the families of the earth therefore I will visit upon you all your iniquities Amos 3. 2. 2. Having thus searched and tried your wayes the next duty is to turn again to the Lord with unfeigned repentance and faith in the blood of Christ and amendment of life This was the fruit of Davids considering his wayes his turning his feet unto Gods testimonies Psal 119. 59. Else you do but as if a wounded man should cry to the Chyrurgeon for ease of his pain but will not endure to have the arrow head or splinter that sticks in his flesh plucked out If I regard iniquity in my heart said David the Lord will not hear my prayers Psal 66. 18. And the people of Israel found that when they did evil as they could and cast off the thing that is good and yet prayed unto God as their God he would not own them nor accept their prayers but upbraided them with their sins as you may see in Jer. 3. 4 5. Hos 8. 2 3. Therefore the Church in my Text took a right course to strengthen their hope in God when they resolved upon this order first to search and try their wayes and turn again to the Lord and after that to lift up their hearts with their hands unto God in the heavens Lam. 3. 40 41. These things being done that your hope may act aright 3. The third Direction which is to be attended that you may exercise this hope is to use this hope aright in its second work for encouragement by your cherishing in your selves good thoughts of Gods good purposes towards you and expectation of good from God suitable to your needs Hereunto the Lord encouraged the repenting Jews in their Captivity in Bayblon Jer. 29. 11. to 15. Having promised them that at the time appointed he would visit them and perform his good towards them in causing them to return he acquainted them with his good thoughts towards them as the reason of it and what he would work in them to fit them for that mercy saying For I know the thoughts that I think towards you saith the Lord thoughts of peace and not of evil to give you an expected end Then shall ye call upon me and ye shall go and pray unto me and ye shall seek me and find me when ye shall search for me with all your hearts c. Do not conclude concerning Gods thoughts towards you by present sense and feeling but by his own word Therefore David resolved to hearken to what God the Lord saith not to what carnal reason and sense would say and the reason of his so resolving is drawn from the expectation of his hope for he will speak peace unto his people and to his Saints Psal 85. 8. and his expectation so grounded was so strong that he pleaded it with God saying in Psal 119. 49 50. Remember thy word unto thy servant upon which thou hast caused me to hope This is my comfort in my affliction for thy word hath quickened me And well may believers be strengthened in this hope having it built upon so firm a foundation as the word of God concerning which David saith in the same Psal ver 89 90. For ever O Lord thy word is setled in heaven Thy saithfulnesse is unto all generations thou hast established the earth and it abideth How is the earth established we see if you cast the least stone upwards in the aire it abideth not there but soon fals down to the earth yet the earth it self though it is an huge vast heavy body abideth in the air wherewith it is surrounded and wherein it hangeth How is this done It hath no pillars to hold it up but the Decree and Word of that mighty God who upholdeth all things by the Word of his power Heb. 1. 3. His power accompanying his Word upholdeth the earth in the middest of the air and shall it not support our hearts in the middest
and accordingly hinder their thankfulnesse to God for them Therefore the instruction is of great importance and of continual use which we are now upon For the more distinct handling whereof I shall endeavour to clear two things 1. Something concerning such fears 2. How this hope is to be exercised about them 1. For the first Fear is an affliction acted and exercised upon the apprehension of some impendent and approaching evil This fear is sometimes culpable sometimes commendable 1. Fear is culpable and a sin when it is opposite to trusting in God of this Salomon saith The fear of man bringeth a snare but who so trusteth in the law shall be set on high Prov. 29. 5. He shall be set above the reach of snares and so be safe This fear may be known by three characters 1. By its rise when it ariseth from distrust in Gods promises and providence This is an habitual ruling distemper in all natural men it is not so in the regenerate yet by the strength of temptation and the flesh in them it sometimes prevailes actually Hence David discovered a suddain perturbation of his mind by unadvised speeches which were dishonourable to God when he said I shall perish one day by the hand of Saul 1 Sam. 27. 1. and I said in my hast all men are liars Psal 116. 11. 2. By its immediate object whether it be sin or trouble 1. Fear least they should hereafter fall into such or such a sin fixeth their thoughts upon sin and insnares them in sin It is very dangerous to propound to a mans self any thought of sin as sin especially of the materials of sin For such is mans weaknesse and Satans subtilty that the contemplation of sin in the thoughts though it be not done with any intent to commit it but to avoid it defiles the soul before men are aware For sin is a defiler and leaves a stain behind it whereby thoughts of sin soon become sinful thoughts and the speculation of sin fals into speculative acting sin Hereof the Apostle Iames warneth us in Iam. 1. 14. Saying Every man is tempted when he is drawn aside of his own lust and enticed Then when lust hath conceived it bringeth forth sin c. 2. Fear of future troubles and sufferings arising from fore-thinking them becomes blame-worthy three wayes 1. When they imagine such as are never likely to befal them and are disquieted with fears of them This is to fear shadowes which argueth weaknesse in the judgment or guilt in the conscience That may be said to such truly which Zebul spake to Gaal skoffingly Thou seest the shadows of the mountains as if they were men Judg. 9. 36. It is threatned for a punishment upon sinners in Lev. 26. 36. aud executed upon them in Prov. 28. 1. 2. When they think of future evils which are but possible and at the most but probable with such terror as if they were certain and inevitable and so give certain strength to an uncertain crosse This God reproveth in Isa 57. 11. 3. When they multiply and magnifie evils that are to be expected as certainly future above their dueproportion and so fear lesser evils as if they were the greatest evils Christ warned his Disciples of this in Mat. 10. 28. The third Character of such fears is the evil effects of them 1. Bondage which is contrary to faith Rom. 8. 15. 2. Torment which is contrary to love 1 Joh. 4. 8. 3. Discouragement from using good means for the prevention of the thing feared Hence the distrustful Jews rejected the Prophets exhortation to conversion saying if our transgression and our sins be upon us and we pine away in them how should we then live Ezek. 33. 10. 4. Venturing upon the use of unwarranted means to avoid the thing feared whereby they bring it upon themselves Thus Saul fearing that if David lived his posterity should not succeed him in the throne sought to kill him and the Sanhedrim fearing that if Christ were let alone all men would believe in him and the Romans would come and take away both their place and Nation concluded that Christ must be put to death Both brought upon themselves that which they feared by the wrath of God against them for using ill means to avoid it According to Gods threatning denounced against all such in Prov. 10. 24. The fear of the wicked shall come upon him 2. Fear is commendable and good and our duty when it hath hope in Gods mercy joyned inseperably with it Of this fear David saith Behold the eye of the Lord is upon them that fear him upon them that hope in his mercy Psal 33. 18. Again The Lord taketh pleasure in them that fear him in those that hope in his mercy Psal 147. 11. This â—â—lial reverential fear of God may be known by three Characters 1. By the rise of it it ariseth from faith By faith Noah moved with fear prepared an ark Heb. 11. 7. 2. By the direct and immediate object of it which is God himself This was so eminent in Izhack that God hath a denomination from Izhacks fear of him he is called the fear of Izhack Gen. 31. 53. When others fear men fear poverty fear disgrace a believer feareth God the Majesty Authority power of the great God is strong upon his heart This makes him careful to worship God according to his revealed will and to walk uprightly before God to honour serve and please him in his whole conversation and to seek the face of God in Jesus Christ 3. By its effects which are such as these 1. It keeps from carnal security and placing our rest and contentment in worldly things Thus it wrought in Job whilest he lived in outward prosperity Therefore he said in his affliction the thing that I greatly feared is come unto me I was not in safety neither had I rest neither was I quiet Job 3. 25 26. and from trusting in spiritual priviledges and graces received whereof Paul warneth all Gentile-Christians saying be not high minded but fear Rom. 11. 20. 2. It makes men careful to avoid what might provoke God against them and bring on them the evil feared Hence they fear and avoid sin as a deadly snare The fear of the Lord is a well-spring of life to depart from the snares of death Prov. 14. 27. 2. Hardnesse of heart as a mischievous evil Prov. 28. 14. Blessed is the man that feareth alwayes but he that hardneth his heart shall fall into mischief 3. Departing from God so saith God I will put my fear in their hearts that they shall not depart from me Jer. 32. 46. 3. This fear quickens to use all good means to sense our selves against future evils as fear of an inundation causeth men to raise banks for keeping out the Sea and if a breach be made to repair it speedily Thus this fear wrought in Jacob when Esau came out against him and in Noah to provide against the deluge and in those Aegyptians
sigh and groan secretly This is the time when God promiseth to rise up and to give salvation to them And to shew that this is Gods constant way in performing his promise the Psalmist addeth his probatum est to it in the next verse the sayings of Jehovah that is his promises and in particular those that are of this import and concernment are pure sayings as silver tried in a subliming furnace of earth fined seven times that is the Saints have by constant experience found the truth and faithfulnesse of God in performing them 4. That thus God may raise and heighten the esteem of his favours in the hearts of his people when they are beyond and above their expectation This effect followed the return of the people of God from their Captivity in Babylon Psal 126. 1 2 3. When Jehovah returned the Captivity of Sion we were like them that dream that is it was so far above our thoughts that we questioned whether it was true or no as Peter did in Acts 12. 9. Then was our mouth filled with laughter and our tongue with joyful-shouting This did so raise their joy and thanksgiving to God that it brake forth into shooting The very heathens admired and said God hath done great things for them Much more were themselves affected and therefore they added Jehovah hath done very great things for us we are joyful 5. That by such dispensations their faith and obedience may be more fully tryed and perfected It is said of Christ that though he were a Son yet learned he obedience by the things which he suffered Heb. 5. 8. that is by his sufferings he had the experimental knowledge of that mediatourly obedience which he as our surety was to perform which is noted in Phil. 2. 8. So the Churches of Christ are brought low that they may learn experimentally suffering obedience which is the highest obedience of faith They are brought into a widdow-like condition that as she that is a widdow indeed and desolate trusteth in God and continueth in supplications and prayers night and day 1 Tim. 5. 5. so they may be disposed suitably to Gods end in afflicting them who saith I will leave in the middest of thee an afflicted and poor people and they shall trust in the Name of the Lord Zeph. 3. 12. 6. That they may be more fervent in prayer this operation hope had in David when he was brought so low that he said I looked on the right hand and beheld and no man acknowledged me refuge is perished from me no man seeketh for my soul This quickned and intended his fervency in prayer I cryed unto thee Jehovah and said Thou art my refuge my portion in the land of the living Psal 142. 4 5. Despaire in the creatures help is oftentimes the ground of hope in God for help For infinite goodnesse accompanied with infinite wisdom and power can never be at a losse nor can faith and hope which look at them ever be at a stand As God knows our souls in adversity Psal 31. 7. so we know God best in adversity God is best seen in the Mount To the second objection and where be all his Miracles which our Fathers told us of I shall speak briefly It hath been sometimes that which hath troubled the Saints That they see not such great things done for the Church in our dayes as we read of in former times But there is no cause for it For the hand of the Lord is not shortened nor is his Church lower in his esteem than formerly When the Lord had said by his Prophet The People which were left of the sword found grace in the wilderness Jerem. 31. 2. the people answered Jehovah hath appeared of old as if they should say Truth he did so in time past those were good dayes indeed but now those dayes are gone we must look for no more of them The Lord replyed Yea I have loved thee with an everlasting love therefore with loving kindnesse have I drawn thee Vers 3. teaching us thereby to improve former Experiences to the strengthening of our Faith for the present and our hope for the future Experience is a multiplyed remembrance of former favours and Blessings which will help to multiply our Hope For Experience worketh Hope Rom. 5. 4. Hope encouraged by Experience will encourage unto Prayer Psal 22. 4. Hence arose that pleading of Believers with God in Prayer in Isa 51. 9. Awake Awake put on strength O arm of the Lord awake as in the ancient dayes in the Generations of old Art thou not it that hath cut Rahab and wounded the Dragon of the Sea Art thou not it which hath dryed the Sea V. 10. And fervent Prayer encreaseth and strengtheneth this Hope Thus Christ teacheth us in the Parable of the Widdow importuning the Unjust Judg Luke 18. 6 7 8. Joab never put up a more acceptable Request unto David than when he interceded for his banished Absalon God is much more pleased to be petitioned for his afflicted Church Psal 122. 6. He is very ready to answer such Prayers with good Returns For he saith Ask me of things to come concerning my Sons and concerning the work of my hands command ye me Isa 45. 11. 3. Exercise this Hope in its strengthening work In every Degree of the Exercise of this Hope there is an answerable Degree of Joy We rejoyce in tribulation under the hope of glory Rom. 5. 2 3. and answerable to our joy in God will be our strength in God Neh. 8. 10. Therefore let this Hope strengthen you 1. To cleave unto God with purpose of heart Acts 11. 23. It is good cleaving to him who will never leave nor forsake his People in their distress Heb. 13. 5 6. They that forsake God to cleave to other helpers will finde their Hopes disappointed when they have most need of help Then God will say Where are their Gods their rock in whom they trusted Deut. 32. 37. And they shall not know what to answer but be ashamed of that which cannot profit nor deliver for they are vain When the People of God are in distress wicked men will insult against them and say Where is now their God Psal 115. 2. But their answer is ready Our God is in the Heavens he hath done whatsoever he pleased Vers 3. They will be ready to say Where are your Fastings your Prayers your confidence in God The Answer is easie they are with God in his Book of Remembrance they are as seed sown in Heaven whence we shall reap a plentifull crop of mercy in due time But how easily may that be retorted upon them in reference to God and his People which Zebul replyed unto Gaal in reference to Abimelech in Judg. 9. 38. Where is now thy mouth which said who is the Lord that we should serve him Is not this the People whom thou hast despised Only be sure if you would cleave to God that you cleave to his Word and every truth in it when it is opposed by a sinfull and unbelieving Generation Contend for the Faith which was once given to the Saints Jude 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies not simply to contend but with all our might and more if it were possible The thing to be contended for is the Faith not a Fancy but the Truths received with Faith upon Gods Authority in his Word the least jot and tittle whereof God values at a higher rate than Heaven and Earth Matth. 5. 18. and the Martyrs of Jesus esteemed it above all worldly things and above their Lives And so should we 3. This Faith was once delivered once for all If it be lost or exchanged for errour there is danger that it will be lost for ever as we might prove by many examples of Apostates who have become Infidels and Atheists 4. This Faith was delivered deposited committed to our trust of which a strict Account must be given how we have kept and used it There are three things which above all others God expects we should keep most carefully and faithfully from being wronged 1. His own Name which is put upon us 2. His Church 3. His Truths contained in Scripture 2 Tim. 1. 14. 5. This Depositum is committed to the Saints in common not only to Ministers or Magistrates but also to all Believers It is the common Faith wherein every Believer hath his interest in common with the rest as all Planters or Inhabitants have in the Commons that belong to a Town for which they will contend with any man that shall wrong them in that their Interest 6. Salvation and this Faith are joyned to teach us to provide for our Salvation by keeping the Faith Faith and Salvation are kept or lost together 2. To wait patiently and constantly upon God in doing and suffering his will For God sometimes puts a long Date to the performance of his Promises But Gods deferring is no empty space but a time of fitting his Church and People for the good things promised Whiles Physick is working the time is not lost though health be not yet recovered For when the sick humor is purged out then comes health see Isaiah 30. 18. only be carefull that whilest you wait you do not cross your Hope by sinning against him upon whom you wait True waiting is not a meer staying Gods leasure but a continuing in a gracious inoffensive course till the good waited for be attained FINIS Valdè sunt cognatae Sorores Fides Spes Dr. Par. in Heb. 6. * Mr. Broughton See the story at large in Jer. 36. Quosdam deserit quosdam deserere videtur Amb. in Psal 118. Mr. Duries Representation of the state of the Protestant Churches in Europe Bern. de cons ad Eugen. lib. 4. August de Verb. Dom.
him Psal 119. 49. without former experiences In like manner he worketh in believers in dark times when they cannot recal former experiences and want present sense of Gods love God quickeneth his people by quickening their in-looking to the naked promise Psal 119. 50. and thereby their hope also Isa 8. 17. Hence Jacob became such a mighty wrastler with God Gen. 32. with Hos 12. 4. God is ever mindful of his Covenant Psal 111. 5. and faithful in his Promises 1 Thess 5. 24. Hope looks at the good of the Promise and the goodnesse of the Promiser for that part of the Promise which is not yet performed as faith looks at the truth of the promise and faithfulnesse of the Promiser Now that hope thus grounded is a right hope may be proved because when faith in the Promises quickeneth and strengtheneth hope in believers then Gods ends are attained for which he giveth Promises His ends are these and the like 1. To make known unto his people his good thoughts and purposes concerning them Jer. 29. 10. This he doth to incourage them to hope for a good end and to endeavour in the use of good means to attain it ver 11 12. 2. To draw the Elect unto Christ in whom all Gods Promises are Yea and Amen 2 Cor. 1. 20. 3. To shew what credit God hath in the hearts of his people Joh. 3. 33. 1 Joh. 5. 9. 10. 4. To let believers see that they are richer in their lowest estate than others are in their greatest worldly possession For they have God himself for their portion when others have but his gifts Psal 4. 7. They have Christ and unsearchable riches in him Eph. 3. 8. who became poor that by his poverty we might be made rich 2 Cor. 8. 9. They have spiritual riches Rev. 2. 9. they are rich in faith Iam. 2. 5. whereas others have onely their bellies filled Psal 17. 14. Believers have a large estate in Promises 1 Tim. 4. 8. which are Gods bills and bonds and deeds of gift for a great while to come 2 Sam. 7. 19. They have much in possession and much more in hope 1 Pet. 1. 3. so that when we hope in his word God attaineth his end in giving his word Therefore hope grounded on the word is a right hope 2. By the formal act of hope you may try whether it is right or not Expectation is the formal act of hope This expectation hath three properties 1. It 's earnest Phil. 1. 20. 2. It 's patient Rom. 8. 25. Patient 1. Of Labouring 2. Of Suffering 3. Of Waiting Because between hoping and having there is a want of the thing desired and promised till Gods time for performing comes This delay is troublesome Prov. 13. 12. Therefore we have need of patience Heb. 10. 35. The Husband-man soweth in hope and waits with patience for the precious fruits of the earth Iam. 5. 7. which the Apostle there applies to believers 3. With continuance Iob 14. 14. Such waiting on God gives him the glory of his independency all-sufficiency immutability goodnesse faithfulnesse and wisdom it hath great blessings annexed to it Prov. 8. 34 35. Isa 30. 18. Isa 40. 31. The contrary is a compound of many sins of pride and impatience Psal 78. 41. and and discontent 2 Kings 6. 33. and unbeliefe Isa 28. 16. 3. By the proper effect of this hope you may know it to be right love floweth from faith and hope 1 Cor. 13. ult especially to God in Christ in whom we hope Hence he that hath this hope purgeth himself as Christ is pure 1 Ioh. 3. 3. and is diligent in using all Gods means with avoiding the contrary Heb. 10. 22. to 26. with dependance on God and trusting in him alone not in our abilities 1 Sam. 2. 9. Prov. 3. 5 6 or graces which gave Peter two fals nor in our performances Psal 127. 1 2. nor in the means themselves Hest 4. 14 16. Thus you see what are the characters of hoping in God aright If upon tryal you find them to be in you in truth that hope will not make you ashamed but you shall have cause to say with the Church in Isa 25. 9. Lo this is our God we have waited for him and he will save us c. The third Instruction is How to exercise hope in God aright in sundry cases wherein you are called to practise it These cases are of two sorts 1. Such as concern mens private conditions 2. Such as concern the publike The first sort of cases which concern the private conditions of believers are either for the present or for the time past or for the time to come We shall shew how this hope is to be excercised in these concernments severally and distinctly with Gods assistance 1. For the time present when believers are under excessive grief whatever is the cause of it whether sin or affliction in your persons or relations Believers as well as others are subject to many afflictions in this life Psal 34. 19. Many are the afflictions of the righteous and not of some one kind onely but of divers kinds Job saith of every one his flesh upon him shall have pain and his soul within him shall mourn Iob 14. ult Herein two things are to be cleared 1. That it is our duty to grieve under affliction proportionately to the cause It is dedolency stupidity not to grieve for afflictions Jer. 5. 3. it is therefore our duty to grieve when God afflicteth us but more for Gods displeasure apprehended therein 2. It is our duty to grieve more for sin then for affliction 3. More for sin in our selves than in others And 4. For sin in our near relations more than in others more remote yet it is unlawful to let grief exceed the proportion allowed by the rules of Gods Word as all do who have not this hope 1 Thess 4. 13. The spirit of man is by corrupt nature unstable as water Gen. 49. 4. alwayes running forth unlesse as water is bounded by the bank or vessel into which it is put so our spirits be bounded and kept within Compasse by the Spirit of God VVould you know when grief exceeds or is immoderate You may know it by the effects 1. If it distempers and hurts the body Godly sorrow as such hurts no man it is healing to the soul and not hurtful to the body unlesse by accident the body being before under painful distemper which is apt to be increased by any grief Worldly sorrow causeth death 2 Cor. 7. 10. VVorldly sorrow is not onely that which is for worldly things but also that which is for sin upon worldly respects as the principal motives of it And that sorrow hurts the body and doth no good to the soul as David found when guile prevailed in his spirit Psal 32. 2 3 4. 2. If it hinders you from or in the performance of any duty 1. From it The good â—hief on the Crosse was in great grief yet that