shews the vanity of this hope in that rich man in Hell Luke 16. 25. and by telling us that it is that they shall be destroyed for ever Psal 92. 7. Gods end in prospering such in the world is like Hesters end in feasting Haman Another grounds his hope that he shall have heaven hereafter because he hath had his Hell through afflictions in this life But such consider not what the Word saith concerning Sodom and Gomorrah Jude 7. Suffering the vengeance of eternal fire What misery wicked impenitent sinners suffer here is but a beginning and pledge to them of Hell hereafter Another grounds his hope upon his Christian priviledges and performances But this is plentifully refuted in Scripture by Johns speech to the Pharisees Mat. 3. 9. and Pauls to the Romans Rom. 2. 28. and concerning himself Phil. 3. 7. Others ground their hope upon Gods mercy though they continue in their sins This indeed is a good reason for hope in those that confesse and forsake their sin Prov. 28. 13. But for those that abuse this mercy to the hardning of themselves in sin by it see how the Lord thunders against such in Deut. 29. 19 20. Others ground their hope upon their own self-flattering and self-deceiving thoughts of themselves Such may see their own folly and madnesse by what the Scripture saith in Prov. 28. 26. and Gal. 6. 3. Let all such and the like renounce their ungrounded hope which like that broken reed of Aegypt Isa 36. 6. will at once both fail them and ruin them Till you have an interest in God and Christ as your portion you are without hope Eph. 2. 12. Therefore the first work of the Spirit in the soul by the Gospel and one great end of the ministry thereof is to make way for true faith and hope by casting down those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reasonings and bringing into Captivity every thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every sophistical reasoning to the obedience of Christ 2 Cor. 10. 5. Vse 2. For Exhortation to believers being under temptations and afflictions whether outward or inward to improve the reasons which faith supplieth for the quickening and strengthening of their hope in God For in such times faith is put to it to use reasons Indeed the soul needeth not that help so much when it is in a clear and quiet state for upon its close and sweet communion with God in Christ and from some likenesse between the renewed soul and God it presently and without praevious discourse runneth to God as by a supernatural instinct as by natural instinct the child runneth to his natural parents in danger and distresse with confidence But in dark times of great afflictions and temptations faith is put to use Arguments and reasons to quicken and strengthen hope Accordingly study the grounds of hope and improve them for your help 1. Such as may be supplied from the inward store laid up in the soul as the Church did in my Text. 2. Such as are or may be suggested by others Harken and yield to them and close with them For thus you will shew that you have a frame of spirit suitable to any holy and comfortable truth that shall be presented and applied to it There is a principle in every renewed spirit that closeth with whatever commeth from Gods spirit that readily claimes acquaintance and kindred with it as comming from the same blessed spring the holy Spirit When Asaph found the contrary in himself that his soul refused comfort and he remembred God and was troubled Psal 77. 23. he saw and said this is mine infirmity ver 10. He saw that it arose from a sicknesse a spiritual disease and distemper in his soul While passion and temptation disturbe the soul they hinder the exercise of spiritual reason As we see in David who said in his haste all men are liars Psal 116. 10 11. This he saw afterward when his spiritual reason had recovered it self which before by his distemper was hindred in its working then he admired God for his benefits toward him notwithstanding his provocation of him to have taken a contrary course with him ver 12. Labour therefore 1. That your mind which is the seat of principles be well furnished with divine and spiritual truths For false principles can never produce true comforts As onely truth sanctifieth Joh. 17. 17. So truth onely truly comforteth There is the same reason of both For it is the peculiar office of the Holy Spirit both to sanctifie and to comfort And the Holy spirit is the Spirit of Truth Ioh. 16. 13. Therefore he will not work by a falshood but onely by Truth either sanctification or consolation 2. See that your understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dianoetical discoursing faculty which is the seat of conclusions be used to deduce from spiritual principles such spiritual conclusions as they are apt to beget For by false reasonings in times of affliction and temptation 1. Believers hinder their faith and hope when they reason too much from sense and present feeling Isa 40. 27. and 49. 14. Ezek. 33. 10. 2. Others have false comforts from the light of a fire kindled by themselves Isa 50. 11. But if renouncing such reasonings you flie to Christ and his righteousnesse alone for your acceptance with God through faith in his blood with true repentance then you may reason with God Isa 1. 18. though not in your own strength or worth Iob 9. 14 15. yet you may reason with him in faithful fervent prayer in Gen. 2. 10 11. 12. whereby he prevailed and got both a new blessing and a new name ver 28. Fervent prayers are strong reasonings with God in Christs strength and for his sake This will be well pleasing to God For as when God cals for our obedience he adds perswasives to his precepts and reasoneth with us as well as commandeth us so he allowed us in prayer to add perswasions to our petitions and to reason with him as well as intreat him Onely it must be our care that we reason from right Topicks and heads of Arguments Such as these 1. From the infinitenesse and freenesse of Gods merccy and grace 2. From the immutable firmnesse of his Covenant and promises in Christ 3. From our indigence and dependance upon him 4. From the concernments of his glory and our necessary good In such reasonings of faith and hope the spirit strength and life of prayer consisteth Such pleadings in the name of Christ God approveth and requireth Isa 43. 26. 3. See that the heart which is the seat of practical knowledge be fitted to order the conversation and practice by sound principles in the mind and right conclusions in the understanding that mental discourse may not vanish in meer empty speculation As in my Text The Lord is my portion is the principle laid up in their mind saith my soul is the proof it the conclusion to be from thence inferred is Therefore it is my duty to hope
drosse and tinne but the metal it self is thereby made more pure and fit for honourable uses and services In the 27th Chapter the 8. and 9. verses the same is expressed under two other metaphors 1. Of an Husband-man or Vine-dresser In measure and in the branches wilt thou debate with it as the Husband-man or Vinecoome doth not stock up the roots to destroy the fruit trees and Vines but onely lopp them and prune them by taking away their luxuriant and superfluous branches that so they may become more fruitful 2. Of stormy winds He instanceth in the East-wind which is hurtful to the trees and corn in those hot Eastern Countreys by blasting them Gen. 41. 6. by its scorching heat whence the Graecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the Lord saith he will so order it that no hurt shall redound to his Church and people by it but by this shall the iniquity of Jacob be purged and this shall be all the fruit to take away his sin Now seeing this is Gods end and way let all the Churches and people of God act accordingly in this time of Jacobs troubles looking up to God in Christ for the assistance of his Holy Spirit to make this use of his afflicting providences to be awakened and excited to purge first their own hearts then the Churches more fully and perfectly It is no true policy but folly in such times to seek an escape from troubles and dangers by complyance with the inventions of men and customes of degenerate Churches and Christians in the matters of Religion For that is the ground of Gods controversie with his people for which he testifieth against them with so strong and open rebukes But account the fear of God to be the head-point and beginning of wisdom Till men exercise the fear of God in all their wayes they do not begin to act wisely This point of true wisdom God taught Iosuae when he was exceedingly dejected in Josh 7. 10. to 14 and the Church in captivity practised accordingly For they confessed that their sorrows and sufferings were the effects of their sins and therefore resolved to search and try their wayes and turn again to the Lord and then having removed the impediments their hope was quickened to lift up their hearts with their hands unto God in the heavens Lam. 3. 39 40 41. Shecaniah also observing how the hearts of Gods people were prepared to seek reconciliation with God confessed that they had trespassed against God in the particular sin discovered to them and added yet now there is hope in Israel concerning this thing And thereupon inferred Now therefore let us make a Covenant with our God c. and incouraged Ezra to act vigorously for reformation Ezra 10. 2 3 4. The like course the Church resolved to take upon incouragement of the like hope in Hos 6. 1 2 3. This course we also must take in this hour of temptation if we would have a good issue of these afflicting dispensations which are upon us 2. Exercise this hope in its quickening and incouraging work For this hope is a lively hope 1 Pet. 1. 3. It is very dishonourable to God and uncomely for Christians to be despondent and discouraged in such times of trial The time of Jacobs trial should be the time of Iacobs trusting in God So did the Church when the enemies insulted in Mich. 7. 8. Rejoyce not against me O mine enemy when I fall I shall arise when I sit in darknesse the Lord shall be a light unto me Two objections are wont to arise in the minds of Gods people in such times to weaken their hope in God you have them both in the answer of Gideon to the Angel who said unto him the Lord is with thee Iudg. 6. 12 13 And Gideon said unto him oh my Lord if the Lord be with us why then is all this befallen us and where be all the miracles which our Fathers told us of These are the two temptations which if they be not scattered will hinder the exercise of this hope 1. If God be with us why then is all this befallen us Therefore to arm you consider that these two Gods presence with his people and calamities incumbent upon them may well consist together For wise and holy ends God suffers extream calamities to befal his Churches and people before he reacheth forth his hands to deliver them Particularly he thus dispenseth 1. That he may thereby convince them of the vanity of those creature-propps whereupon they are wont to rely too much and to purge carnal confidence out of them This was the great sin of the people of Israel to trust in the shadow of Aegypt and to rely upon Assyria though they were fore-warned that Aegypt would be a broken â—eed which would rather hurt then help them therefore saith the Lord have I cryed to her their strength is to sit still Isa 30. 6 7. that is to renounce their creature dependencies and to expect salvation from God alone according to Moses his exhortation in Exod. 14. 13. But they continually disobeyed God herein till the Lord had convinced them of their sin and folly by their Captivity in Babylon from which no creature could deliver them Then when God by affliction had wrought their hearts to an humble frame and to repentance they expresse it in reference to this sin particularly saying Ashur shall not save us we will not ride upon horses c. for in thee the fatherlesse findeth mercy Hos 14. 3. The like controversie God hath with his Churches and people at this day for their trusting too much in the arm of flesh in the Parliament in the Army or in the Protector and thereupon became carnally secure and wanton and slight when they had such propps to stay upon and answerably dejected and almost discouraged when they failed them The Lord awaken and humble his people for it and cause their eyes for the future to be towards him alone 2. That his people may see him in his glory and glorifie him alone for their deliverances he brings them unto a seemingly for lorne condition and helplesse to the eye of sense So in Isa 33. 9 10. The earth mourneth and languisheth Lebanon is ashamed and withered Sharon is like a Wildernesse and Bashan and Carmel All things fail Now will I rise Now will I be exalted saith the Lord Now will I lift up my self Mans extremity is Gods opportunity 3. That Gods faithfulnesse in his promise may be glorified For so he hath promised in Deut. 32. 36. The Lord shall judg his people and repent himself for his servants when he seeth that their power is gone c. And in Ps 12. 5. For the oppression of the poor for the fighing of the needy now will I arise saith the Lord I will set in salvation he shall have breathing You see how low they are brought they are poor and needy and oppressed so as they dare not make complaints openly but
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
from God and from the souls knowing its interest in him as his portion are good and strong reasons for our hoping in him and such are the reasons which the Church in my Text gives of their hoping in God They considered Gods All-sufficiency in himself and to every one that hath him for his portion and what interest themselves had in him through faith in Christ and thereupon conclude therefore will I hope in him So may all believers R. 1. From the inseparable connection of hope with faith Faith believes in Christ and in God through Christ upon Gods authority in his word and what faith believes hope expects The reasons for a believers hoping in God are as good and strong as for his believing in him For as naturally beams come from the Sun and branches from the root so by spiritual discourse one truth issueth from another and as the Sun and its beams the roots and branches are all of one nature so the grounds of comfortable truths and reasons taken from those grounds are both of the same divine authority in themselves Though in us discourse is apt to be so troubled in times of Temptation that we cannot see how one truth ariseth upon another yet so far as faith sees God to be our portion the soul sees good and strong reason for our hoping in him for all good that may suit all our needs in the best season R. 2. From the convincing light which the spirit of God bringeth into the soul when he worketh faith and hope in it It is the office and work of the spirit to convince and by convincing to comfort Joh. 16. 7 8. Conviction is a clear and infallible demonstration and comfort is a demonstration with application unto us of better and stronger reasons to raise us up then those are which tend to cast down our souls When the spirit convinceth he bringeth such a full and powerful light into the soul as silenceth all disputes and cavils and causeth the soul to yeeld as overcome by the evidence and authority of the light and truth brought into it Light hath a convincing property and force in it When we see the light of the Sun we know it is day and will not believe those that shall deny it though they were ten thousands because the convinction hereof is undeniable it is an unreasonable thing to deny it So the spirit of God brings an undeniable light into the soul which discovers the vanity of those windings and turnings whereof mens deceitful hearts are so full that there can be no thorough conviction and effectual to salvation without the efficacy of the Holy Spirit A common conviction there may be by the light of nature or of a natural conscience or of some common transient work of the Holy Spirit but that is but weak For either it discovers but little as a little spark shews little light not enough to lighten the room by overcomming the darknesse and turning it into light or the light which it shews it shews but weakly like a flash of lightning or a blaze in straw that is soon out again But saving convinction is a greater and stronger light like the light of the Sun which is a full and powerful light This is onely from the sanctifying spirit of God This light shewes the evil of sin and the good of the contrary in their spiritual nature and compasse and drawes the will answerably from the one to the other by converting grace Acts 26. 18. This light is abiding in the renewed soul Thus the Church in my Text was convinced and comforted in their great distresse by the spirit and word of God so as they could hold forth good and strong reasons whereupon their hope was strengthened and their hearts were comforted in sad houres Vse 1. For Instruction two-fold 1. Learn hence to examine and trie the reasons whereby you are moved to act whether they they be good or not good reason is a beam of Gods light What comes from God carrieth the soul to God Therefore that which drawes the soul from God cannot be a good reason it is not right reason but falsely called reason it is not from faith but from unbelief not good but evil Heb. 3. 12. Hence no good reason can be given for any sâ—nâ— What ever reasons are pretended for it they are not according to Gods Logick but the Devils Sophistrie Jam. 1. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They deceive themselves with false Syllogismes You may find in Jam. 3. 15. three Topicks from whence all such arguings are fetcht the World the Flesh and the Devil the three great enemies of Gods glory and of Christs Kingdom in us yet they will pretend their good intention for Gods honour when they seek no themselves worldly profits by disobeying Gods commandement So did Saul but Samuel refuted all his false pleas 1. Sam. 15. 21 22 23. See how the Scripture reproves such as encourage themselves to do evil that good may come thereon Rom. 3. 7 8. Job sharply took up his friends for this in Job 13. 7. Will you speak wickedly for God and talk deceitfully for him yet thus the Devill deceiveâ—â— his active instruments against Christ the time commeth saith Christ in Joh. 16. 2. that whosoever killeth you will think be doth God service There are that argue from worldly advantages to encourage men to sin Prov. 1. 13. But Christ shews the pernicious delusion of such reasonings in Mat. 16. 26. others from the pleasure of carnal liberty but Peter shews the falsenesse of that plea in 2 Pet. 2. 19. others from worldly preferment of wicked men Mal. 3. 15. which the Prophet confuteth in verse 18. Some from Gods patience which God himself answereth in Psal 50. 21 22. Such as these are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reasonings of natural men Rom. 1. 21. which should warn all men to deny their carnal wisdom which is enmity against God Rom. 8. 7. 2. Learn hence to examine and try the goodnesse and strength of the reasons whereupon it is grounded remembring that rule in 1 Pet. 3. 15. Be ready alwayes to give an answer to every man that asketh you a reason of the hope that is in you You say you hope in God If you have no reason for it it s a foolish unreasonable hope If you have but slight reasons it s a vain hope And such is hope of the most one grounds his hope of salvation upon his creation saying I am Gods creature and he hath not made me to damne me Therefore I hope he will save me See the delusion of this plea 1. Are not the Devils Gods creatures yet they are damned 2. Though Gods end in making you was not to damne you yet your impenitency in sin and unbelief will damne you 3. See the Lords own refutation of this plea in Isa 27. 11. Another grounds his hope of blessednesse upon Gods blessing him as he calls it with worldly successe and prosperity But Christ
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
father sees it to be in â—â—â—dient at that time to grant his request But he will send him a letter a 〈◊〉 a messenger or some friend to visit him he shall see him in them not in his person So God deals many times with his children who desire to see his face to have sensiâ—le demonstrations of his favour and love to them They shall see him in his letters the Scriptures and the Promises or in some token of his love some strength in their souls Psal 138. 3. or in some messenger Job 33. 23. whom he sends to comfort them and his spirit to quicken and strengthen them to wait upon him Object But where the Spirit is there are the fruits of the Spirit and among the rest joy Gal. 5. 22. which I want Answ 1. Take a believer at the worst he hath that joy which he would not part with in exchange for the jocondnesse of worldly men 2. He hath true joy through faith even when he is in heavinesse for a time 1 Pet. 1. 8. he hath it in the root when it doth not sprout forth in leaves because it is winter with him He who desires spiritual joy and grives for the want of it hath true joy in some degree as that man from faith bewailed his unbelief Mark 9. 24. The second way whereby this hope boundeth and moderateth sorrow is by strengthening the soul to stick to right gâ—ounds of true comfort to maintain their joy in God through our Lord Jesus Christ as their portion not yielding up their purse to every thief nor suffering themselves to be wrangled out of their right in it If excessive sorrow begins to seize upon the soul of a believer this hope will 1. Quicken him to examine its commission by parlying with his soul and enquiring whether there be good reason a sufficient cause for it or not as David did in Psal 42. 5. 11. and 43. 5. Why art thou cast down O my soul c. For sometimes your sorrow is causelesse and groundlesse and commonly it is so 1. When it is boundlesse For reason will set bounds unto grief but mistakes and mis-apprehensions know no bounds 2. When it is plea-lesse being tried at the bar of right reason or of the judgment of those who are godly-wise Job in a passion challenged God himself to dispute and gives him his choise whether he will oppose or answer he will be for him and fill his mouth with Arguments and doubts not that he shall carry the cause But when God appeared and spake to him Jobs passion vanished and his courage failed and he confessed that he had spoken foolishly and would now lay his hand upon his mouth Compare Job 23. 3 4 5. with Chap. 40. 4 5. and Ch. 42. 2 3 4 5 6. So sometimes a dejected discouraged Christian thinks he hath so much to say against his comfort as will put to silence the best and ablest Ministers But when any judicious Minister or experienced Christian comes to him he hath either nothing to say or nothing of weight but what is full of errour and mistakes Say therefore to your felves in this case as God did to Ionah Doest thou well to be angry Do I well to be thus dejected 2. If there be cause for sorrow 1. Examine whether it be sufficient to justifie such a measure or degree of sorrow or not That sorrow which drives the soul from God which indisposeth it to prayer thanks-giving to the duties of his calling to works of mercy and love that makes him lumpish harsh passionate that sowres and distempers his spirit is excessive and immoderate 2. Examine from what Topicks the Arguments are fetched that are used to justifie such a degree of sorrow The soul of man should not be subjected to sense and feeling or to any way of reasoning but that which is from and according to the Word of God To argue that you have no faith because you are full of doubting that you have no grace because you have strong corruptions is to offend against the generation of Gods children Psal 73. 15. the vanity whereof Asaph saw when he went into the Sanctuary of God So will you if you consult the Scriptures 3. Fly to the God of all comfort 2 Cor. 1. 3. First issue that great question Am I Gods Child or not If not rest not in that state but hasten out of it If yea and thou art so if thou hast his Image then set faith on work 1. Upon Gods all sufficiency and fetch all from heaven which thou wantest on earth 2. Upon his Efficiency 1. Recal to mind what he hath done for thee in times past as Asaph did in Psal 77. 5 6. 2. For the future rest on his bare word and promise which shewes what he will do Account that to be thine which thou hast in grant by the promise as David did Psal 60. 7. God hath spoken in his holinesse I will rejoice c. Gilead is mine c. Thus apply what Christ saith in Mat. 5. 3 4. 5. and the Scripture every where 3. For the present consider what God doth for thee Doth he support thee that thou sinkest not under despair Doth he keep thee in patience and submission to his will by 〈◊〉 Doth he quicken thee to use all good means with waiting upon him Give him the glory of his grace and be encouraged to spread before him in prayer all thy doubts thy feaâ—s thy temptations and wants Phil 4. 6. and with prayer joyn hoping in him and waiting on him Say â—here is mercy in him to pity and power in him to help though I find no comfort yet I hope I shall though my prayers be not yet answered I hope they will be in the best season and I will wait on God till he doth answer them If yet comfort come not improve the communion of Saints and the publick Ordinances as David I will hearken what at God the Lord will speak Psal 85. 8. use men and means but let your hope be fixed upon God onely look to him for comfort who creates the fruits of the lips peace Isa 57. 19. use the communion of the Saints in private also but so as waiting for his manifesting himself to your soul as the Church found he did in Cant. 5. 8. and 6. 3. And if thou canst not find out what particular hinders thy comfort do as men use to do for their bodies when the distemper is general who make an issue to draw the matter to some head pitch upon some particular sin to which thou art most subject by natural inclination or by thy calling or company or the condition of the times and let out the corruption that may Begin repentance there and joyn with it faith in the blood of Christ and so seek reconciliation with God and comfort thereby In thus doing wait on God till he satisfie thy thirsty soul who hath promised that they who wait on the Lord shall renew their strength
to keep themselves and their cattle in their houses to escape the storm which Moses fore-told would kill all that were in the field The more we are prepared by this fear for afflictions before they come the lesse we shall be oppressed with them when they come For thereby either afflictions shall be weakned and lesse able to hurt us or we shall be strengthened and more able to bear them Now this hope whereof we speak being rightly excercised will be of great efficacy to quicken good fear and to subdue sinful fear in us Therefore I shall endeavour to shew you how you may excercise this hope aright in four Directions 1. Lay a sure ground-work for this hope to be built upon This is then done when you know that your soul saith the Lord is your portion For 1. This will assure your interest in God himself who is an all-sufficient portion When you can say with David The Lord is the portion of mine inheritance and of my Cup Psal 16. 5. you may comfortably adde as he did in ver 6. The lines are fallen unto me in pleasant places yea I have a goodly heritage 2. This will cause you to cleave to the Lord with purpose of heart as Barnabas exhorted the Antiochians to do in Acts 11. 23. For where a mans treasure is there will his heart be also Mat. 6. 21. As the needle in the Compasse being touched with the Load-stone is in continual motion till it points to the North the reason whereof some conceive is because in the North are Rocks of Load-stone with which the needle so touched hath a sympathy so the soul being touched by the spirit of faith is in continual motion till it points unto God in Christ that living Rock and true Load-stone who draws believers to him by a spiritual sympathy which they have with him as he said in Ioh. 12. 32. I if I be lifted up from the earth will draw all men unto me Then and not before they have true rest Then they may say with David Return unto thy rest O my soul Psal 116. 7. 3. This will settle and strengthen your hearts against all distracting discouraging distrustful fears about future evils For things to come are yours when you are Christs 1 Cor. 3. 22 23. The worst that can be-fall you shall not loose that blessed union that is between God in Christ and your souls Not sin past for that is already pardoned and therefore shall not condemn you hereafter Rom. 8. 1. nor shall sin to come have dominion over you Rom. 6. 14. For you are kept by the power of God through faith unto salvation 1 Pet. 1. 5. Nor death though it may separate two neer friends the soul and body yet it shall joyn together more fully and perfectly two better friends Christ and the soul which when it is absent from the body is present with the Lord 2 Cor. 5. 8. and in the Resurrection when both shall be reunited we shall be for ever with the Lord 1 Thess 4. 17. Nor temptations See how Paul triumphed over all principalities and powers over life and death over things present and to come in assurance that nothing should separate him or any true believer from the love of God in Christ Jesus Rom. 8. 38 39. yea that all things should work for his their good Rom. 8. 28. A believer in Christ is as sure of the time to come as he is of the time presentor past For he can say with the Church in Ps 48. ult This God is our God and he will be our guid unto death and can look unto Christ as Alpha and Omega the beginning and the ending which is and which was and which is to come the Almighty Rev. 1. 8. and he hath the promises of God in Christ for the future Isa 46. 3 4. Joh. 10. 27 28 29. 2. This ground work being well laid build upon it for the future by excersing this hope 1. In its purging work 1 Joh. 3. 3. to purge out inordinate affection whereby the soul cleaves close and fast to present things and creatures whence they are as affraid to part with them as one is to have a piece of linnen cloth or plaister plucked off from an ulcerous sore whereunto it sticketh so fast that it can hardly be pulled away without great pain and without drawing the skin and part of the flesh with it whereas if that ulcerous matter were purged and the sore healed the plaister would fall off it self and the cloth might be taken away without any pain or difficulty Hoping in God being rightly excercised worketh this great cure by rectifying mens apprehensions concerning the creatures and ordering their affections aright towards God looking at both with the eye of faith by Scripture light which represents all things out of God in Christ when they become the objects of our hope as vain and sinful and hurtful The creatures are good as they come out of Gods hand but as they are abused by being idolized they become vain and degenerate into nothing For as an idol is nothing in the world 1 Cor. 8. 4. nothing which men account it to be not to be trusted in So creature are but vain and empty like those blasted eares of corn in Pharaohs dream unlesse God fils them with his blessing It is a common errour and delusion to think that if you had such friends such relations such estates c. you should live happily and comfortably For as David said of an horse in reference to getting the victory an horse is a vain thing So we may say of all creatures being separated from God in reference to happinesse and comfort they are vain things to be trusted in for which Christ called that rich man a fool Luke 12. 19 20. 2. It is a sin against the first Commandement to give the honour which is due to God alone unto any creature as men do that glory in them Jer. 9. 23 24. and set their hearts upon them Psal 62. 10 11. This is idolatry Col. 3. 5. It is Atheisme a denial of Gods all-sufficiency which is his peculiar glory and the foundation of upright walking in the Saints Gen. 17. 1. It s the cause of all sins The Schoolmen do rightly define sin to be an aversion of the soul from the immutable God and turning of it to the mutable creature For all sin implies an over-valuing of the creatures and an under-valuing of God See with what indignation God reproves this sin in Jer. 2. 13 14. 3. Thus to cleave unto present things and creatures is very hurtful to your selves For 1. It steals mens hearts from God as Absalom stole the hearts of the people from David unto things that cannot profit nor deliver for they are vain 1 Sam. 12. 25. 2. It provoketh God to with-draw and with-hold his concourse and blessing from the creatures without which you cannot have any good from them nor by them your own experience may convince
you of this For hence it is that the creatures work unequally not alwayes one way friends and other things sometimes comfort us sometimes afflict us Physick could not cure Asa because he trusted in the Physitians more than in God that all may see creatures cannot of themselves do us any good but as God worketh by them and with them whose peculiar glory it is to do good or evil Isa 41. 23. 3. It provokes God to hide his face from you and then though your mountain stand you will not have peace as David found in Psal 30. 6 7. Yea to fill you with terrours in the middest of your jollities as he did Belshazzar in Dan. 5. yea to reject your prayers in the day of your distresse and to send you to your Idols for help as he did those in Judg. 10. 13 14. For they that observe lying vanities forsake their own mercies Jon. 2. 8. 3. The third direction is to excercise this hope in its quickening work For this hope is a lively hope 1 Pet. 1. 3. it being quickened by the live-making spirit hath lively operations and efficacy in the souls of believers to quicken true child-â—ike fear of God in them which is the beginning of wisdom Prov. 1. 7. for though knowledge and faith go before it yet there is no true wisdom in either of them unlesse they work in a man this fear This fear will make us stand in aw of God when we see the effects of his wrath upon others So it wrought in David when he saw Vzzah smitten dead in 2 Sam. 7. 6 9. and when he saw that God did put away the wicked as drosse Psal 119. 12. and in all that heard of the dreadful stroke of Gods vengeance upon Ananiah and Saphira in Acts 5. 5. 10 11. It will make men tremble at his word Isa 66. 2. at the commands of the word lest they should disobey them at the threatnings of the word lest they should fall under them 2 Kings 22. 19. at the promises of the word lest they should fall short of them Heb. 4. 1. This fear breeds care and quickens to self-humbling putting his mouth in the dust if there may be hope Lam. 3. 29. and to speedy reformation as we see in that speech of Shecaniah unto Ezra Ezra 10. 2 3. and to fervent prayer as we see it wrought in Jacob Hos 12. 4. with Gen. 32. and Hezekiah Jer. 26. 19. and the King and people of Niniveh Jon. 3. 5. and the Prophet Habbakuk Hab. 3. 16. It quickens believers to seek accesse unto God by the Mediator Deut. 5. 27 28. 29. and therefore to flie unto Christ as chickens get under the wings of the hen in affrightments and to trust in God through Christ and in his word So it wrought in David Psal 56. 3. Lastly it quickens us to fear the Lord and his goodnesse Hos 3. 5. it will not suffer men to be wanton upon the goodnesse of God to slight his goodnesse to do evil because God is good or to sin that grace may abound but it will cause them to fear the Lord and his goodnesse fear to offend his goodnesse The goodnesse of God will strongly ingage their hearts to walk closely and uprightly with God 4. The fourth Direction is to excercise this hope in its encouraging and strengthening work to establish and settle our hearts against all discouraging distrustful fears 1. Of evil tidings Psal 112. 1 7. 2. Of evil times when all things are turned upside down and the mountains Princes and great Potentates render themselves terrible to the Church and people of God and the prophane multitude rage against them like the roaring of the waters and they can have no rest in their dwellings yet they the Church and people of God shall have sweet refreshments by the Promises and Ordinances as they of Jerusalem had by the waters of Siloah and safety by the protection of God who is their refuge and a present help in times of trouble as it is excellently expressed in Psal 46. 3. Of the prosperity and opposition of evil men against which David comforted himself by hoping in God Psal 49. 5. 16. and upon his experience encouraged all believers to take the same course Psal 27. 1 2 3 13 14. 4. Of whatever may or can befal them in this World Psal 91. 1 c For 1. God is graciously present with them Rom. 8. 31. Therefore they may be confident of safety against future evil as David was Psal 23. 4. Though armies should surround them as the Syrians did Elisha they have no cause of discouraging fears for if the Lord open the eyes of their faith they may see an invisible guard of Angels about them as Elisha's servant saw about his Master 2 Kings 6. 15. 2. They are dear to God as the apple of his eye Zach. 2. 8. 3. All future events are in Gods not their enemies not in their own hands Psal 31. 15. 4. They have the sure word and promises of God for them Isa 41. 10 11 12. and 43. 1 2. 5. God is in all the changes that passe over them unchangeable as in himself Jam. 1. 17. so in his love to them Jer. 31. 3. and in his faithfulnesse in his promises Psal 56. 4. to whom they are called to commit their souls in well doing as into the hands of a faithful Creator 1 Pet. 4. 19. doing their own duties and leaving events to God as Jacob Gen. 43. 14. Hest 4. 16. and they in Dan. 3. 16 17 18 The second case wherein we are to be instructed how to excercise this in reference to the publick state of the Churches of Christ under persecution and the oppression of enemies remains to be spoken to Which that I may the more distinctly and fully declare I shall indeavour to cleer two things 1. What the present condition of all the Protestant Churches throughout Europe is 2. How we may and ought to excercise this hope in reference thereunto 1. To clear the first I shall give you a true Narrative of the Protestant Churches in Europe singly and severally considered as I have received it from a faithful and unquestionable hand 1. the Churches in Poland Bohemia Moravia Anstria and Silesia which were not long since many and flourishing are now wholly dissipated and wasted 2. Though some Churches remain in Transilvania and Hungary yet they are in danger to be ruined by any advantage of power which the house of Austria may get against them 3. In Germany the Churches are so divided and the Protestant States are so distracted that not onely all concurrences in a common way for their mutual edification and preservation are hindred but also as the Lutheran party by their contentious ministry hath set it self to destroy the rest so God hath suffered their chief Protectors the Kings of Sweeon and Denmark to destroy each other And the Electors of Saxony and Brandenburg not respecting the safety of their Churches
do serve the Austrian design against the Protestant interest Nor is there any considerable Prince in Germany except the Landsgrave of Hessen that is able to do any thing of moment to maintain that interest 4. In the Low Couutreys their present actings tend rather to serve the enemies design against the Protestant Interest then for it 5. In France the Protestant Churches are deprived of their former priviledges So that their standing is a meer toleration at pleasure 6. In Geneva we are informed from other hands that the Duke of Savoy would impose a Governour and a Bishop upon them or in case of their refusal threatens to besiege them and that the King of France refuseth to protect them unlesse they will receive a Bishop 7. In the vallies of Piemont the Duke of Savoy doth still most cruelly though not openly oppresse and vex the Protestants notwithstanding the peace made with them by giving them up to the power of the Popish Inquisition which threatens their utter ruin if God doth not prevent it 8. In Switzerland the Pope and the Austrians have stirred up and hired the Popish Cantons to break their fundamental League with the Protestants by persecuting to death or banishment all such as leave their superstitions to become Proselytes to us 9. How it is with our native Countrey England and those conjoyned with it in Scotland and Ireland you have formerly heard in part and may have more hereafter 2. If we add hereunto the great advantages which the Popish party hath against the Protestants and what posture the Protestant Churches are in in respect of their mutual relation each to other to oppose this combination of their enemies so strongly and universally laid it will be manifest that the Antichristian party had never so great advantage against the Churches of Christ since the Reformation began as now they have For 1. Whereas formerly the Popish parties were divided now their differences being composed they are all united in one common design against the Protestant Religion and Churches and their head the Pope doth manage their common interest with much subtlety and vigour and that openly by innumerable Agents and Emissaries who are subordinate to the Congregation de propaganda fide who creep into all Protestant States and professions to observe any distance or divisions among them to widen and foment the same in the minds of the common sort and to cast stumbling blocks cunningly before all the rest and thereupon to insinuate the more plausibly their own superstitions Hence in France where the popish Inquisition was not formerly admitted it is now of late introduced under a new name of the Congregation de propaganda fide which is an Inquisition in effect and hath begun to act there with publick Authority prohibiting all commerce from abroad for the vent of Divinity books in so much that they do not suffer Bibles brought from Geneva to be sold any where but do confiscate them And in every City in France where a Church of Protestants is there is also a certain number of Emissaries belonging to the Congregation de propaganda fide setled to oppose and vex them And it is intended that this designe shall be prosecuted universally against all protestant Churches in other places so soon as the Protestant States shall be sufficiently weakned by divisions among themselves 2. It is greatly to be lamented that whilest Satans Instruments are so active and united to advance his Kingdom we who are sujects of Christs Kingdom and so many wayes bound to advance it are so carelesse of Christ his interest that on the one hand licentiousnesse prophanenesse heresies blasphemies and wickednesses break forth to the reproach of Christian Religion and on the other hand the divided professoâ—s thereof seek follow eagerly their own advantages of power and places to undermine the settlement of each other and while the enemies have Agents every where and an universal correspondency to weaken us by division then to ruin us no such way of Agency or correspondency is set on foot by publick Authority among us to ingage the godly-wise peaceable to joyn with us to lay the coÌ„mon-Gospel-interest to heart and to communicate counsel and assistance each to other at least to pray for one another suitably to the exigencies of things that when help faileth on earth it may be procured from the mighty God immediately For which the Lord may justly dash us into pieces one against another as vessels unfit for his honour and service 2. This being the present state of all the Churches of Christ in Europe I proceed to instruct you to excercise this hope aright in reference thereunto Which that I may do I must clear two things 1. What disposition of spirit is necessary to qualifie the person to make him a fit subject of this hope 2. How they who are thus qualified must excercise it 1. For the first whosoever would have and excercise this hope in reference to the publick state of the afflicted Churches of Christ they must have and excercise publick spirits in the communion of Saints that is they must be sanctified by faith in Christ and joyned unto Christ visibly as the head of his Church in communion with the Church which is his body and take to heart the publick state of the Churches and Christ his interest in them whatever their own private condition is and to prefer the publick concernments before and above their own private in their judgments affections and indeavours We must esteem that spiritual Society and the concernments of it as more considerable then our own Hereof God himself gives us example who preferres his Church before and above all the World besides as his chief treasure Exod. 19. 5. his jewels Mal. 3. 17. tels them that they are so precious in his sight and honourable and loved of him that he will give men for them and people for their life Isa 43. 4. as he did call off Senacherib from Jerusalem by sending Tirrhaka the King of Aethiopia to invade his land and so gave both Aethiopians and Aegyptians into his hand to free his Church from him Now Gods judgment of persons and things should be the rule of our judgment For we know that the judgment of God is according to truth So did Moses whose love acted so highly from his high esteem of the Church and Gods interest of honour in it that though God offered to make him a great Nation if he would let him alone that he might consume Israel in the Wildernesse Exod. 33. 10. yet he was so far from accepting it that he prayed the Lord to forgive their sin and if not to blot him out of the Book which he had written ver 32. David was so strongly ingaged in his affections to the Church of God that if all his petitions were to be put into one it should be this that he might dwell in the house of the Lord to behold his beauty there Psal 27. 4.
he had rather be one day there then a thousand elsewhere and to be a Door-keeper in Gods House than to dwel in the Tents of wickednesse Psal 84. 9 10. The place of the publick holy assemblies was a Tent a Tabernacle an unfixed a moveable place yet he cals that an House a fixed Mansion The people dwelt in houses firmly built upon foundations yet David accounted the houses of wicked men Tabernacles he looked for no stability in the World but onely in the Church and fellowship of those that are in Covenant See how affectionately he speaks of Church Assemblies and Communion with them Psal 122. 8 9. of the same mind and spirit were the Saints in the Babilonish Captivity Psal 137. 5 6. And the same spirit works the like disposition in all the members of Christs mystical body whether one member suffer all the members suffer with it or one member be honoured all the members rejoyce with it 1 Cor. 12. 26. And they see good reason for their so acting in the concernments of the Churches of Christ For 1. They know that God hath recorded his Name there and his Name is put upon Church members and therefore his Name is honoured or dishonoured as things are well or ill with his Church Hence it was that Josua was so exceedingly afflicted for the flight of the people before Ai though but about thirty six were slain what shall I say when Israel flies before the enemies and the Canaanites will hear of it c. and what wilt thou do to thy great Name Iosh 7. 8 9. Therefore Christ teacheth us to joyn these together immediately Hallowed be thy Name Thy Kingdom come to shew us that answerable to the well being of the Church which is the Kingdome of grace will be the honour of Gods Name in this World 2. They know that the welfare of all States and people where Churches are depends upon the welfare of the Church For so runs the promise Israel shall be a blessing in the midst of the land Isa 19. 24. Hence it was that the Saints could not be satisfied with their own private welfare if the Church of God was in affliction and danger or under reproach As you may see in Vriah 2 Sam. 11. 11. in Nehemiah Neh. 1. 3 4. with 2. 2 c. and in Daniel though he was as highly preferred as a subject could be in the greatest Monarchy Dan. 10. 2 3. Hence also when there hath been a double affliction upon them both publick and private the publick hath swallowed up the private and made it inconsiderable in comparison As we see in Eli. 1 Sam. 4. 18. and his daughter in law the wife of Phineas ver 21 22. Lastly hence it was that when they have had a double opportunity of doing or procuring good to the publick and to their own private they have preferred the publick advantage before their own private interest Thus Terentius a Christian Commander in the Wars under the Emperor Valens who was an Arrian being willed by that Emperor for a special service done by him to demand what he would made his petition to the Emperor which he presented to him in writing that the Christians might have the liberty of a Church by themselves to worship God apart from the Arrians The Emperor read his petition and disliking it tore it and threw it away Terentius meekly gathered up the scattered pieces and professed to the Emperor that if he could not be heard in Gods cause he would not make any suit for his own profit How may this worthy man shame most Christians in these dayes who if their garners may be ful their sheep multiply their oxen be strong to labour their sons be as plants grown up and their daughters polished and set forth with ornaments and there be no complaining in the streets think themselves happy and regard not what becomes of religion and of Christs cause and interest in the Churches take not to heart the afflictions of Gods people if their trading increase one good bargain will more comfort them then all the calamities of the Church can grieve them they can hear and speak of the breaches and ruins of Sion as the Athenians did of news without remorse or regard Brethren it is a weighty matter to read letters and receive intelligence in them concerning the state of the Churches You had need to lift up your hearts to God when you are about to read your letters from our native Country to give you wisdom and hearts duly affected that you may receive such intelligences as you ought For God looks upon every man in such cases with a jealous eye observing with what workings of bowels they read or speak of the concernments of his Church You see in Amos 6. 6. how his wrath was incensed against those who solaced themselves with their private prosperity but were not sick their hearts aked not for the afflictions of Joseph 3. They know that if they with-draw from being helpful to the Church God will do good to his Church without them but he will be avenged upon them that desert or neglect his cause and people This Argument Mordecai used to Hester in Hest 4. 13 14. and it prevailed mightily with her to run the utmost hazard of her own person when there might be hope of some good to the Church thereby ver 16. For the contrary Meroz was cursed by the Angel of the Lord because they came not to the help of the Lord against the mighty Iudg. 5. 23. Though men cannot help the Lord essentially or personally yet they may be said to help him relatively in his cause and people when they own his cause and people and appear on that side when Satan and his instruments raise persecutions and reproaches against them Though the Lord needs not mens help in such cases for when he saw that there was no mon no intercessor his own arm brought salvation unto him Isa. 51. 16. yet it is our duty to shew on whose side we stand For Christ will look at them as his enemies that disown his cause and people at such times as he saith He that is not with me is against me Mat. 12. 30. Are the people and wayes of God under reproach Christ is reproachd in them and with them Rom. 15. 3. Object Ah! but they are called fools and fanaticks Answ When was it otherwise Bernard complained of the like in his time Ipsa Religio in opprobrium venit timor Domini simplicitas reputatur ne dicam fatuitas That is Religion it self comes into reproach and the fear of God is accounted simplicity that I say not folly And before him Augustine describes the scoffs and frumps of luke-warm professors against the zeal of those that were fervent in spirit serving the Lord Quid insanis aiunt nimius est Nuncquid alii non sunt Christiani Ista stultitia est dementia est That is Why art thou mad say they your zeal is