you Thus I have shewed Negatively that Christians ought to avoid Envy and Revenge now it remains that I should Affirmatively set down some particular Duties which ought to be reduced unto point of Practice by the Suffering Afflicted Servants of God The First Duty is to acknowledge Duty 1. To acknowledge the righteous dealings of God the Righteous Dealings of God in every thing so did the Church Lam. 1. 18. The Lord is Righteous for I have Rebelled against his Commandements And Micah 7. 9. I will bear the Indignation of the Lord because I have Sinned against him It 's a great Fault in many when they have suffered Wrong to be over curiously and restlesly Inquisitive after second Causes and when they have found them out to be Evil Instruments do trouble themselves with angry querulous Language and Repinings against them By this means a Christian adds Oyl to the Flame and increaseth his Vexations and Troubles Whereas if a Christian could look at the Hand of God and acknowledge his Proceedings to be Just and Righteous altogether How composedly and quietly should he bear up under Sufferings Salvian hath an Excellent Quis est causationis locus Quam liber aspera adversa patiamur minor a patimur quam meremur Quod querimur quod dure nobiscum agat Deus Multo nos cum Deo durius agimus Exacerbamus quippe Deum impuritatibus nostris ad puniendos nos traâ—imus invitum Salv. saying What Cause is there of Complaining Although we Suffer sharp and bitter things yet we Suffer less than we deserve Why do we complain that God Deals hardly with us We Deal much more hardly with Him because we provoke Him by our Impurities and draw Him unwillingly to Punish us David look't at the Hand of God when Shimei reviled him and so did Job upon the Report of his great Losses So must we under Afflictions look at the first Cause and acknowledge God's Righteous Dealings and look unto the Meritorious Cause and acknowledge that the Evil of our Doings which we have Committed have justly procured the Evil of Punishment which we Suffer Let 's then cease from Murmuring and resolve the Effect into the Cause i. e. The Evil of Punishment which we Suffer deservedly befalls us for the Evil of Sin which we have Committed A Second Duty is to Endeavour to Duty 2. To get a submissive Spirit get a submissive quiet yielding Frame of Spirit so did David Psal 39. 9. I was Dumb I opened not my Mouth because Thou didst it The Wicked were a Sword to David but he looked at that Sword as Over-ruled and Ordered by the Hand of God This submissive Behaviour Psal 17. 13. Lam. 3. 29. is a Putting our Mouths in the Dust and a Keeping of Silence when we are chastened by God as Job was c. 38. v. 2. Who is this that darkneth Counsel by words without Knowledge We should Answer with him c. 40. v. 5. Once have I Spoken but I will not Answer yea twice but I will Proceed no further Job's Heart was Wrought over into a submissive Frame and therefore he elsewhere Professeth as c. 42. 6. I abhor my self and Repent in Dust and Ashes Let 's then Acquiesce and rest Satisfy'd with God's Dispensations and learn to Kiss the Rod that beats us Where we are bid to Kiss the Son least he be Angry Psal 2. 12. The Seventy render the Words Kiss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Versio 70. Discipline or Correction Do not say I must Submit for that 's not enough for God will make thee bend or else break thee to Pieces but say I will Submit to a Wise God whose Works are perfect and all his Ways are Just and Righteous altogether Duty 3. to practise the divine Art of contentment A Third Duty is to Study to Practise the Divine Art of Contentment It 's a | 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mystery to learn And it 's a Jewel of great Value to him that is the Possessor of it The Apostle got an habit of Contentment by the Exercise of many Acts Phil. 4. 11 12. I have Learned in whatsoever State I am therewith to be Content I know how to be Abased and I know how to Abound every where and in all Nunquam ergo fuit pâ—â—per Pâ—â—per enim qui multa â—â—pâ—t 〈◊〉 â—um qui plurimis deâ—tâ—â—â—tur seâ— qui pluribus inhiâ—â— pâ—â—pereâ— censeas Divitem vero qui suâ— sorte contentus est Lud. de Dieu things I am Instructed both to be Full and to be Hungry both to Abound and to suffer Need. This Contentment Praeclara est aequabilitâ—s in omni vitâ idem seâ—per vâ—ltâ—s eademqâ—e frons Cic oâ—â— â— 1. is a gracious Frame of Spirit whereby a Christian takes Vir bonus est semper idem in omni â—ctu par sibi Seâ— Complacency in God's Dispensations in every Condition Antisthenes desired of the Gods A great Boon and that was to give him the Spirit of Socrates and that was a composed and contented Spirit One and the same in all Conditions It is said of Cato that no Man saw him to be Changed though he Lived in a time when there were many Changes It 's Observable that when David Pen'd Psalm 57. he was in Adversity he fled from Saul in the Cave and the Title of that Psalm is Al-taschith Destroy not Yet in his Adversity he had resolved upon a fixed contented Spirit ver 7. My Heart is Fixed O God my Heart is Fixed And when he was in Prosperity he holds on the same Resolution Psal 108. 1. O God my Heart is Fixed I will Sing and give Praise even with my Glory His tongue which was hereby meant his Glory should be the Trumpeter of the Creators praise Now a contented minde can bear losses better then other men When God is pleased to bring down a mans condition if then he bring the heart down all 's well To bring thy mind to thy condition and to look upon that Dimensum or allowance given thee by God as sufficient and to be thankful for it this argueth a contented mind Heathens highly extoll a contented minde | Satis divitiarum erat nihil amplius velle Quintil. Declam One saith It 's riches enough to desire no more Another judgeth him an happy man who is Beatus est presentibus qualiacunque sunt contentus Sen. de vita beata content with what he hath at present A third accounts him not an happy man that Beatus est non qui habet quae cupit sed qui non cupit quae non habet Asonius hath what he desires but him who desires not what he hath not Nature is content with a little Grace with less It seems to be a riddle which Hesiod the antient Poet propounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Halfe is more then the whole A learned Commentator brings in the judgments of Plato and Aristotle interpreting that saying
but unto all them that love his appearing A third Character is effectual calling If we make our calling sure thence we may be assured of our election 2 Pet. 1. 10. Wherefore the rather Brethren give diligence to make your calling and Election sure These may suffice for the Trial of the Grounds of assurance But we must know 1. That many Precious Servants of God may for a time want the sence of Gods favour and be at a loss for assurance Ps 10. 1. Psal 88. 5. David complains of Gods hiding his face from him And so did Heman complain that he was free among the Dead like the Slain in the Grave whom thou remembrest no more And he likewise expostulates the case with God why hidest thou thy face from me Gods Children are always in a safe condition yet they are not always apprehensive of their safety Sometimes they are under Desertions and Withdrawings of Gods Countenance A Child of Light may walk in Darkness Comfort Isa 50. 10. may be near him and yet he may not discern it as Mary could not see Christ for Tears in her Eyes 2. Assurance admits Degrees sometimes it 's more sometimes less The best are not always at a stand Upon strict Inquisition in their Hearts they find cause of Humiliation and walking heavily The remembrance of an old Sin may cause a great damp and sadness upon the Heart 3. Assurance may be a long time before it be obtained There will be long searching the Heart fighting against Sin Fervent and Assiduous Prayer a great deal of combating against the Flesh A Holy Martyr could not get assurance till he came to the Stake at last he told his Friend O Glover Act. Mon. Q. M. dayâ— Austin he is come he is come he is come 4. Notwithstanding there may be assurance yet sometimes Doubts and Troubles may arise in the Spirit upon Apprehensions of Gods clouding his Countenance and upon Apprehension of the difficulty to get rid of some secret Sin Quest But what 's our Duty Answ 1. Allow thy self in no Sin be Direct 1. it ancient customary beloved or secret away with it The hankering after any beloved Sin the delay of executing Justice upon it may break thy peace and hinder thy assurance Wherefore give no quarter to Benhadad nor to Agag Make a League with no Gibeonite Foster no Dalilah no Herodias Throw Jonah over Ship-board that 's the way to make the Sea calm Stone Achan that 's the way to make the Valley of Achor a door of Hope Brain Goliah a Champion Sin and than other Hos 2 14. Sins will sooner be vanquished as the Philistines were when Goliah was destroyed 2. Make it thy serious business to clear Direct 2. Make it thy business to clear up thy evidences up thy Evidences for Heaven Examine whether thou hast Christ formed in thee whether the new Creatute is manifested in thy understanding to know God in thy will to obey God in thy affections to love him in thy Heart and Life whether they are inlarged to run the ways of Gods Commandments search and examine whether Sin be mortified and the Body of Sin Crucified Whether thou art Justified by the Bloud of Christ and Sanctified by the Spirit of Christ whether thou art Redeemed from thy vain Conversation upon such a serious Inquisition into thy Heart assurance may be obtain'd 3. If thy Evidences be dim and thou canst not read them yet let not thy Direct 3. Let not thy hold go hold go What thou wantest in Evidence make up in Adherence to and recumbance and reliance on God Thus did David under Disertions Ps 42. 11. Why art thou cast down O my Soul and why art thou disquieted within me Hope thou in God for I shall yet Praise him who is the health of my Countenance and my God And thus did Job behave himself amidst all his Afflictions Job 13. 15. Though he slay me yet I will trust in him And such as are in a dark condition who apprehend not the light of Gods Countenance they are exhorted to trust and stay upon God Isa 50. 10. Who is among you that feareth the Lord that obeys the voice of his Servant that walketh in Darkness and have no light Let him trust in the Name of the Lord and stay upon his God 4. Be fervent and frequent in Prayer Direct 4. Be frequent and fervent in Prayer Gen. Rebekkah when there were struglings in her Womb went to enquire of God If it be so why am I thus So amidst the Troubles Fears and Tumults of thy Spirit exercise Prayer If Gods Countenance be clouded pray with David Restore unto me Ps 51. 22. the Joy of thy Salvation Thou wantest assurance and art troubled upon the suspensions and hidings of Gods Countenance thy duty is to be an earnest Solicitor unto the Throne of Grace and pray that the Lord would lift up the light of his Countenance on thee Ps 4. 6. Great things are promised Ezek. 36. viz. Sprinkling of clean Water v. 26. A new Heart the Spirit 27. Security 28. Plenty and Fruitfulness yet God expects and requires the Prayers of his Children Ch. 36. 37. Thus saith the Lord God I will yet for this be enquired of by the House of Israel to do it for them If than we would obtain assurance of Gods Love we must pray much and joyn Fasting and Watching with Prayer Gods loving kindness is better than Life Ps 63. 3. therefore we must pray for it and labour to get assurance of Gods love unto our Souls How welcome was Samuel to Hannah being the Child of her Prayers And oh how highly valued will assurance be to him who hath obtain'd it in answer to his Prayers Wait than and pray continue instant in Prayer And to Prayer joyn Hearing Reading Meditating and receiving of the Lords Supper And when once thou hast got it be sure thou be thankful and watchful Take heed of the least Sin The least crum of Leaven must be cast out A Servant being incouraged by more wages hath more strong Obligations on him to serve his Master with more diligence and Fidelity Assurance and Manifestations of Gods love to a Christian are Ingagements to excite him to a more humble holy and close walking with God The more mercy he recieves the more he is ingaged to a faithful performance of his Duty Whatever Manifestation of love is given unto thee know that thou ought to be more thankful and fruitful in every good work The Apostle Writing of the Blessed Vision 1 Joh. 1. 2. For we shall see him as he is infers our great Duty to be reduced unto Practice v. 3. And every Man that hath this hope in him purifies himself even as he Matt. 5. 8. Heb. 12. 14. is pure The pure in Heart are Partakers of the Blessed Vision And without Holiness no Man shall see the Lord. Let 's than follow after Holiness If ever we hope to
Chrisost Hom. 9. ad Heb. No Man can hold the Tâ—â—e when it comes nor stop an Arrow shot out of a Bow nor hinder the Motion of the Sun no more can any Man hold fast these sublunary things None can keep Riches sure and stable and make them last to Eternity For under the Sun is nothing of a durable Substance If we desire that which is durable and never fading we must seek for it in Heaven it 's not to be had here below Further to instance in honours promotions and the preferments of the World They that have most of them are oft times by the revolutious of times made sensible that they possess a very slippery standing So that †Nunquid in honore sine dolore in praelatione sine turbatione in Sublimitate sine vanitate quis esse potest Bern. in Test Nicholai Serm. Honours are oft times burthens and objects of envy and malice and many are the machinations for supplanting and undermining the possessours of them Have we not frequently seen many great Personages degraded and devested of their Robes have not their Honours lain in the dust Haman in sacred Story is a signal example of Honours uncertainty And forraign Historys of Andronicus Bajazet Bellizarius our own English History of Wolsey and others give abundant testimony of this Truth That Honours are transient fading uncertain things And what are promotions and high places though many are so eager and greedy in the pursuit after them and often times for the attaining of them make Shipwrack of Faith and a good Conscience What are they better I say than a Ficta omnia celeriter decidunt nec Simulatum potest quicquam essâ— diuturnum Cic. L. 2. Off. vid. Bp. Morton of Ezekiels Wheels Mushrome or a Jonah's Gourd which in one Night had its Original and Period Sesostris Wheels turning that spoke lowermost which was erst while uppermost are an embleme of the frequent revolutions of all things in the Universe I shall conclude this particular with that infallible Testimony of the Psalmist Psal 75. 6 7 8. For promotion cometh neither from the East nor from the West nor from the South But God is the Judge he putteth down one and setteh up another For in the Hand of the Lord is a Cup and the Wine is Red it is full of Mixture and he poureth out of the same but the Dregs thereof all the Wicked of the Earth shall wring them out and drink them And to secure support and preserve us safe amidst the worst of Changes I shall mention two or three establishing Scriptures one is Psal 73. 26. My Flesh and my Heart faileth but God is the Strength of my Heart and my Portion for ever Another is Psal 89. 43. I will not suffer my Faithfulness to fail A third is Heb. 13. 5. | 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will never leave thee nor forsake thee Here then we may be preserved from danger by relying on these promises And if Five negatives which more vehemently deny Fieri non potest ut te abjiciam plane aut etiam ad tempus deseram Grot. any danger come then here is a Shield to ward of Blows Here 's a cordial a stay and a staff a restorative and supporter when we seriously consider that notwithstanding changes failings disappointments and treacheries which we meet with from Creatures yet our Creator is unchangeable And his immutability is a Fort-Royal an invincible Bulwark and a Rock impregnable unto all true Believers CHAP. III. Containing a Second Argument drawn from God's Promises I Proceed to a Second Argument drawn Arg. 2 drawn from God's promises Isa 12. 3. Isa 66. 11. Judg. 16. 17. from God's Promises And they are as so many Wells of Salvation and Breasts of Consolation Divine Promises are the Magna Charta or Title and Interest whereby the Saints make a claim to Heaven It was said of Samson that his great Strength lay in his Hair So a believers great strength lies in the divine Promises All the Promises attest the truth of the Doctrine That God is All-Sufficient And if we make a survey of particular Promises we shall by an Induction of particular cases and particular promises suitably applyed clear our assertion or point of Doctrine For Instance one Man is in great want and necessity hunger-bit and by reason of extream poverty afflicted with great cares and troubles and is still a carking and projecting and contriving which way to go about what means to use for supply of his pressing wants and exigencies Let such study the Promises and they will speak to them abundance of Incouragement viz. Psal 34. 9 10. Psal 37. 19. Psal 84. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 4. 19. It 's said there My God shall supply all your need i. e. shall fill up all your necessities we have a Promise for supply of necessities not for superfluities | Deus cui servio abunde sufficiet quicquid vobis opus erit Calv. in loc Calvin observes on the place That God whom I serve will abundantly suffice you what ever you have need of Another is much perplexed with variety of Fears as of loss of Life Livelyhood Liberty c. He 's oftentimes afraid of the fury of malitious and violent Adversaries To such the Promise speaks Comfort and Counsel Isa 8. 13. But it will be further replied that the â—ondition is dangerous and the hazards are apparent To such replies I 'le rejoyn Isa 43 1 2. Yet further some will complain O! We are a despised a shiftless and helpless People weak distressed impotent and apt to be trod down and trampled upon by every Foot Let such Read Isa 44. 10 14. 15. Isa 51. 12. Mat. 10. 28. What shall I add further Read also Isa 33. 23. Jer. 37. 10. Nay more than all this even Dry Bones shall become an Army of Men | Haec visio prophetica imago quodam modo fuit futur Resurrectionis licet ad literam restitutio Israelis in ierram suam per eam signifiâ—â—tur Clâ—rius inter critic sacr Ezek. 37. 3 10. Some understand this concerning the deliverance from Babylon Others hence allude to the conversion of the Jews in the days of the Gospel The Church may be in a dying condition yet it shall revive Isa 26. 19. There will be a Resurrection of the Church a Resurrection of the Names and Reputations of the People of God however blasted and defamed There will be a Resurrection of the Cause of the Church against Anti-Christ that Man of Sin And although the Witnesses and Professors thereof may be Dead for a time yet they shall Rise again and their Resurrection will be Glorious and Astonishing even in the sight of their Persecutors These things shall certainly be fulfilled in their Season although the punctual instant when this shall be is not within our cognizance to Determine We can resolve no otherwise than according to Psal 74. 9. We see not
from Isa 8. 12. 13. 14. Say ye not a Confederacy to all them to whom this People shall say a Confederacy neither fear ye their Fear nor be afraid Sanctify the Lord of Hosts himself and let him be your Fear and let him be your Dread And he shall be for a Sanctuary c. Others will complain of heavy Burthens and the insupportable Pressures Cares and Troubles inevitable and they are so puzled and perplexed as they know not how to get Rid of them It 's usual with such Male-contents to know more what makes against them than what makes for them Wherefore let them be advised to take Counsel from the Word of God Particularly we are Commanded To cast our Burthen upon the Lord to be careful in nothing but Psal 55. 22. Phil. 4. 6. 1 Pet. 5. 7. to make our Requests known with Prayers and Supplications and to cast our Care upon him for he careth for us If God makes us drink the Wine of Astonishment and Eat the Bread of Affliction If we drink Water and Gall and have a bitter Cup of Affliction mingled for us let 's not revile Instruments let 's not murmur against second Causes but let us imitate Job who neither railed against the Sabeans nor the Chaldeans nor at Satan but he acknowledged God in all and quietly submitted unto him Job 1. 21. The Lord gave and the Lord hath taken away | 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers 70. Isa 30. â—5 Blessed be the Name of the Lord. In times of great Affliction we are Exhorted to a silent and quiet Behaviour Jer. 8. 14. Let us be Silent for the Lord God hath put us to Silence And Zach. 2. 13. Be Silent O all Flesh before the Lord for he is raised up out of his Holy Habitation And Amos 5. 13. Therefore the Prudent shall keep Silence in that time for it is an Evil time That time was a time of Persecution for we Read in the 12. v. They afflict the Just and they turn aside the Poor in the Gate from their Right What 's the Duty incumbent now but to be Silent i. e. Taciti perferent injurias quicunque laesi fuerint â—orabunt intus suos gemitus quia non audebuâ—â— conquaeri Calv. not to murmur rage and fret and fume against Evil Instruments And it 's a great Point of Prudence to exercise such a quiet Behaviour in such Evil times The meaning of that place is not that Men should be Tongue-ty'd in God's Cause but that they should forbear all callumniations and reproaches which are usually belcht forth by way of personal Revenge Christ in a special manner Commends the Practice of Patience Luk. 21. 19. In your Patience Possess ye your Souls It 's the more Remarkable that this Charge was given by Christ by way of a Preparative to fit and prepare them for those great Calamities which should befall Jerusalem Christ foretold Jerusalems Destruction and he Commends this excellent Grace of Patience which at such a time will be of singular use and benefit Thus you see Evidently that there is a necessity of Precept CHAP. VII Proving the Doctrine from the necessity of Means in Four Particulars NOw Secondly Consider there is Necessitas 2. From necessity of Means Medii For a quiet contented submissive Spirit which patiently yields and resigns all to God is either a means to remove the Trouble or else to Alleviate and Mitigate it or 3dly To have it Sanctified and made Profitable or 4thly To make Compensation for all Losses Let 's warily understand all these Particulars not as if they were efficient or meritorious Causes but only as instrumental Means Subservient and Subordinate to God's Assistance And so understanding them we will inlarge them particularly as followeth First I say a submissive quiet yielding A Submissive Spirit is a Means to remove the Burthen Spirit oftentimes gets the Burthen and Trouble removed Thus it fared with Jehoshaphat 2 Cron. 20. 12. We know not what to do but our Eyes are upon Thee And see the Blessed Success vers 22 23. And Hanani the Seer tells Asa 2 Chron. 16. 8. Were not the Aethiopians and Lubims an huge Host with many Chariots and Horse-men Yet because thou didst rely on the Lord he delivered Tantum in nobis fidei staâ—bilitate Dominus esse desiderat ut certius esse quod credimus quam quod patimur judicemus verius habeamus sperando quam sensibiliter Hieron them into thine Hand When we can Believe and cast our selves upon God and wait with Patience then are we in a capacity of receiving Mercy Faith establisheth and quieteth the Heart and prepares it for reception of Mercies Secondly If the Trouble yet remain 2. A submissive Spirit is a meaus to ease the Burthen and still grieve us however if the Heart can trust in God and quietly submit unto him the Burthen is alleviated and facilitated and the smart much Mitigated It was a hard Tryal for Aaron to submit so quietly when two of his Children were struck Dead before his Eyes yet questionless his Grief was much abated and his Affliction lessened by his silent and patient Deportment under that heavy Stroke of God Lev. 10. 3. Then Moses said unto Aaron this is that which the Lord spake saying I will be Sanctified in them that come nigh Silet audita voluntate Dei Cajetan me and before all the People I will be Glorified And ‑ Aaron held his peace It was an unwelcome an astonishing Message which Samuel told Eli from the Lord of the Destruction of his Sons and utter Extirpation of his Family Yet Eli discovered such an excellent temper of Spirit in resigning his Will to Gods Will as thereby his Burthen was made far Lighter 1 Sam. 3. 18. And Eli said it is the Lord let him do what seemeth him Good How dreadful was that Prophecy of Isaiah to Hezekiah that all his Treasures should be carried to Babylon and that his Children should be Eunuchs in the Palace at Babylon Yet Hezekiah acknowledged all Good that came from God 2 King 20. 19. Good is the Word of the Lord which thou hast Spoken In all Job's Sufferings he acknowledged that the Hand of God had Touched him Job 19. 21. He received message after message of sad Tydings and each Messenger worse than the former One brings the News of Job 1. the Sabeans carrying away his Oxen and Asses Another tells him of the Burning of his Sheep and Servants A Third tells him of the Chaldeans taking away his Camels and Slaying his Servants A Fourth brings the Saddest News of all that the House fell upon his Children and Slew them The Messengers of Afflictions were so swift in running to meet with Job as if the Second Messenger made hast to Tread upon the Heels of the First and the Third upon the Second and the Fourth upon the Third Velut unda superveâ—â—â— undae All these came upon Job like
redditas benedictione sc Domini quae abunde ditat Merc. The Lord gave Job twice as much as he had before Christ makes a large Promise consisting of many particulars which according to the Rule of an Induction concludes Universally Mat. 19. 29. And every one that hath forsaken Houses or Brethren or Sisters or Father or Mother or Wife or Children or Lands for my Names Sake shall receive an Hundred Fold and shall Inherit Everlasting Life The meaning is not that a Man should receive an Hundred Fathers or Mothers c. but that he should receive Christ who is infinitely | Ipse unus Christus erit tibi omnia quia in ipso uno bono bona sâ—nt omâ—â—a August Exoâ— 12. 36. more worth then all Sometimes God makes up the Losses of his Suffering Servants in kind God gave the Israelites Favour in the Eyes of the Egyptians so that at parting from them They Spoiled them And God took away the Substance of Laban and gave it unto Jacob in Recompence of his rigorous Servitude however if God doth not make up worldly Losses with the Riches of the World yet he makes them up to his Children with Spiritual Riches which are as much better as Heaven is better than Earth David lost his Wives his House even all that he had of the World at the sacking of Ziglag but he had that which was infinitely better than all that he had Lost for he had Consolations from Heaven and Supportation from God 1 Sam. 30. 6. But David incouraged himself in the Lord his God It 's a saying commonly observ'd Virtus repulsae nescia Sordidae I have Read that when Alexander was in a great Strait and was put upon an hard Service he said En periculum par animo Alexandri here 's a Danger fit for the Mind of an Alexander to Encounter withal So David in his great Straits at Ziglag discovered heroical Magnanimity he sunk not under those heavy Pressures but made use of the Right and only Support and Strength in Trouble as the Text Specifies But i. e. notwithstanding the Burning of Ziglag the carrying away his Wives and many People Captive and the Mutiny of the discontented Souldiers who threatned to Stone him David encouraged himself in the Lord his God Manasseh gain'd more good by a Prison than by a Palace and was a greater gainer for his Soul by an Iron Chain than by a Chain of Gold when the Prodigal fed on Husks he understood himself better than when he fed delicately at his Fathers Table Zeno could say after he Jam didici Philosophari Zeno. had suffered Shipwrack Now I have learned to be a Philosopher And should not a Christian say Experimentally By Sufferings Losses and Crosses I have Learned to value all things under the Sun at a lower rate than ever and Christ and his Graces and Heaven at an higher rate It was a frequent saying of Aquinas that great School-Doctor Mallem bonam conscientiam quam plenum marsupium Aquinas I had rather have a good Conscience than a full Purse But instar omnium the Apostles Determination takes place Phil. 3. 8. who counted all things but Loss and Dung in comparison of Christ The Original words are Emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loss and Garbidge Put Christ and his Riches in one Scale and the World with all its Pomp and Bravery in another Scale and these are less than the Dust of the Ballance in comparison of Christ and his Riches for these will infinitely preponderate Wherefore let us make sure of Eternal and never fading Riches It was a choice saying of Lewis of Bavoyer Emperour of Germany Hujusmodi comparandae sunt opes quae cum naufragio simul enatent i. e. Such Riches are to be got as when a Shipwrack comes they will Swim out with us And these are only the Riches of Christ CHAP. VIII Containing a Second Reason drawn from the excellency of a quiet and submissive Frame of Spirit I now Proceed to a Second Reason 2. Reason drawn from the excellency of this submissive Spirit drawn from the excellency of this submissive Frame of Spirit which yields to God and Resignes all to his Disposal Solomon tells us Prov. 12. 26. The Righteous is more excellent than his Neighbour and Prov. 17. 27. A Man of Understanding is of an excellent Spirit Now wherein doth the excellency of this Wise Man Shine but by the lustre of his Graces Grace is the Beauty of the Soul and no Ornament like those of Divine Graces to Adorn a Christian Now a Man of a Wise composed Spirit who depends on God for his Portion and stays upon his All-Sufficiency and makes it his Study to resign himself and to submit to God's Will in all Estates and Conditions whatsoever such a Man doth in a Conspicuous and Eminent manner exert and exercise six choice Graces viz Wisdom Faith Hope Patience Self-Denial and Holy Courage Every one of these is an expedient and help for the right Management of a Christian excellent Spirit amidst varieties of Hardships and Sufferings incumbent on us First For Wisdom As it is a sign of 1. Wisdom Prov. 22. 3. Mich. 6. 9. Prudence to Foresee Evil so it is a Character of a Man of Wisdom To hear the Rod and who hath appointed it He is a Wise Man that deliberately observes the handy Works of God and acknowledgeth his Wisdom Power and Soveraignty in ordering all Affairs It 's a doggish Quality to snarl at the Stone and not to take notice of the Hand that Threw it To make a strict enquiry into Second Causes to find out such and such an Evil Instrument and to quarrel wlth them by reviling words and revengeful deeds Oh! How unsutable is this to a Christian Spirit That eminent Servant of Jesus Christ Mr. Dod was a signal example of Meekness and Compassion towards his Enemies In the beginning of the late sad and lamentable Wars a Souldier who had Plundred his House and gave him reproachful and threatning Language a few days after that Souldier being Sript in the Battle at Edge-Hill Fled for his Life and came again to Mr. Dods House in a forlorn Condition ready to be Starved for want of Cloathing which when that good Man Mr. Dod heard of hâ— sent Cloaths unto him to cover his Nakedness Here 's the Wisdom of a Christian Spirit to understand the great Duty mentioned by the Apostle Not to Rom. 12. 21. be overcome of Evil but to overcome Evil with Good When the Psalmist tells of the Afflictions of God's Children Psal 107. 39. and of their Deliverance ver 40 41 42. he Concludes ver 43. Who so is Wise and will observe those things even they shall understand the Kindness of the Lord. Quid de paenarum acerbita te qnecimur unus quisque nostrum se punit Slav. lib. 3. A Wise Man under Afflictions will inquire into the Cause and reflect upon himself as the Church did
named Messiah i. e. in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ or anointed or written in Abstracto Annointed in regard of both natures as to the Office of Reconciliation and Redemption But anointed in the humane nature only as to the gifts of the Holy Ghost â—â—llated upon it and infused inâ—â— it This Name * Breve verbâ—â— sed efficacissimum fatendâ—â—um sâ— esse Messiam quid aliud innuit quam sâ— esset â—um qâ—â— vere a Dâ—o â—nctâ—s sit in Regem sacerdotem adeo ut ad se confugiâ—ntes ne dum possit defenderâ— ut Rex sed etiam Deo reconciliare ut verus Sacerdos Ferus in Joh. â— 26. Messiah carries Royalty and high Dignity in it because its the same with Christ annointed and because the Prophet Daniel plainly sets down the Name and Dignity of Christ conjoyned in the place forecited Dan. 9. 25. Messiah the Prince Thus the Prophet Isaiah f Isai 9. 6. calls him the Prince of Peace g Isa 32. 1. a King that shall reign in righteousness The Psalmist calls him a King h Ps 2. 6. yet have I set my King upon my Holy Hill of Zion Christ hath absolute rule and government All Subjection must be to him all Scepters all Government must yield homage unto Christ and be subordinate and subservivent unto him * Bishop Reynolds on Psal 110. v. 1. p. 12. Edit 1. A Learned and Reverend Divine thus Expounds Phil. 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. At the name of Jesus every Knee shall bow of things in Heaven and things in earth and things under the earth i. e. unto that Holy thing unto the Power and Scepter of that Divine Person which is unto us so comfortably manifested in a Name of Salvation every Knee should bow A sixth Name is A Branch This name 6 Name a Branch Isai 4. 2. Isai 11. 1. Jer. 33. 15. is twice mention'd Zec. 13. 8 9. and c. 6. 12. In the former God promiseth behold I will bring forth my Servant the Branch And in the latter as if the Prophecy was already accomplished God points him out Behold the Man whose Name is the Branch and he shall grow up out of his place and he shall build the Temple of the Lord. Christ is often in Scripture call'd a Branch thereby * Est Germen propriâ— quod è terrâ oritur Quo Christi manifestatio in carne ortus â— Virgine Mariae haâ—d obscurâ— innuitur Drus Sic dâ—signatâ— Christi Nativitas terrena quod instar surculi ê terra proditurus esset e trunco velut succiso omni ramorum viroris et florum gloriâ destitutâ— Spanhâ—m dub Evangel as is observ'd the Humane Nature of Christ is shadowed forth And we read Math. 2 23. He shall be called a Nazarene Where to find the word Nazarene in so many Syllables in the Old Testament is not probable No particular Prophet is cited by the Evangelist But we frequently find the Word Netzera Branch And that Christ is called a Nazarene is an allusion to those Prophesies which call Christ a Branch I am not * Huc râ—spicientes aliqui duâ— conantur hoc Testimonium ad câ—â—tum referre locum fuâ—ptum putaâ—t ex Is 11. 1. Et egrediâ—tur virga de radice Jesse et flos de radice ejus ascendet Porro quod Netzer soli 70 transtâ—lerunt Radicem atque Sym. et Theod. verterunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. stirpem sive truncuâ—â— In hanc ferme sententiam Hieronymus annotavit locum Erasmus in Matt. 2. 23. alone in my judgment Now this Branch is both beautiful and glorious Isa 42. It s a growing and a Temple building Branch Ze. 6. 12. It 's there said he shall grow out of his place i. e. He shall sprout forth of Bethlehem where he was born out of the Stem and Root of David to whom he was promised and he shall build the Temple of the Lord i. e. by the Preaching of the Gospel he shall build up the Church made of all true Believers Christ shall fasten them as Stones in a Building to himself the chief Corner-Stone A seventh Name is Jesus and why he 7. Name Jesus Scite annotat Cassianus liberare a peccatâ—s â—opulum suum non posse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenire nisi eâ— qui uaturâ sit Deus Beza was so call'd is exprest Mat. 1. 21. And she shall bring forth a Son and thou shalt call his Name JESVS for he shall save his People from their Sins Joshua was only a Temporal Saviour but Jesus is an Eternal Saviour Joshua a Type Jesus the Truth Joshua brought the Israelites into a Temporal Canaan Jesus Christ brings all the Israel of God whether Jews or Gentiles into an Eternal Canaan a Heavenly Jerusalem a Mansion not made with hands eternal in the Heavens Now when we speak of Christ according to his Name Jesus What can be more said for this is a Name above every Name It is i 1 Thes 1. 10. Jesus which delivereth us from the wrath to come The only Name whereby k Act. 4. 12. we must be saved l Eph. 1. 7. We have Redemption through his Blood the forgiveness of Sins m Eph. 2. 14. He is our Peace n Mat. 20. 28. A Ransome o 2 Cor. 5. 19. our Reconciler the p 1 Tim. 2. 5. only Mediator our Intercessor q Heb. 7. 25. for he ever liveth to make Intercession for his Saints He is likewise an * Vel Patronum aut etiam Mediatorem intercessorem omnia enim haec significat vox Graeca 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vatabl 1. Joh. 2. 1. Luke 22. 44. Fuit sudâ—r ejus instar sanguinis concreti descendens saper ternâ—in L de Dieu 1 Joh. 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quicunque adeo alteri in causa officij gratia Prâ—ces Ecclesiae Christus more Advocati Deo commendat Grot. Advocate to Plead our Cause in Person and as Mediator and Advocate both he Pleads for all his Children in such Language This is the Man for whom I came to be incarnate for whom I sweated drops of Blood clodded blood and congeald 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for whose Sins I died and rose again for his Justification Righteous-Father since thy Justice must be satisfied impute all this persons Sins upon my Score and impute Righteousness unto him And this Office of an Advocate is of singular Benefit and Consolation unto all the Children of God amidst their Fears Perplexities Doubts Mournings and Weepings over their manifold Infirmities that they have an Advocate to Plead their Cause as Lawyers do by Vertue of their Calling and Interpose in their behalfs Our Prayers come as from us but raw and cold very indigested and imperfect but our Advocate mends and perfects them and Pleads for them as if they were absolutely exact and perfect for he interposeth his own merits and pleads satisfaction of
Neither is Faith the Hand of a Work-Man that earns his Wages but the Hand of a Beggar that receives all of Favour and Mercy 2. Justification by Faith consists in the 2. Justification consists in the Remission of Sins Remission of Sins and non-imputation of Transgressions Ps 31. 1 2. Blessed is he whose Transgression is forgiven and whose Sin is covered Blessed is the Man to whom the Lord imputeth not Iniquity Likewise the Apostle declares how the great work of Reconciliation was transacted 2 Cor. 5. 19. Not imputing their Trespasses unto them It 's true that the best of Gods Children have their Failings For in many things we offend all and he that is without Sin let him cast the first Stone and it will recoil upon himself that casts it But Gods Children are humbled for Sin they water Psal 6. 6. their Couches as David did with their Tears They sigh with Ezekiel to the Ezek. 2â— 6. Jer. 31. 19. breaking of their Loins with Ephraim they smite upon their Thighs Sin is their Sorrow Grief and Burthen wherefore they are by Christ call'd unto Repentance and Christ imputes their Sins not unto themselves but unto himself They indeed are the Principal Debtors but Christ hath made himself liable to pay their Debts and make full satisfaction because he hath become surety for them unto the Father 3. Justification consists in the Imputation 3. Justification consists in the imputation of Christs Righteousness of Christs Righteousness 2 Cor. 5. 21. We are made the Righteousness of God in him Of Unrighteous we are made Righteous of Ungodly we are made Godly And though we are Ungodly Christ justifieth us for he doth not find us good but he makes us so Now this Righteousness of Christ is altogether a Righteousness without us not depending on any inherent Righteousness nor any work in us But it 's free and Gratuitous without any Praevision or Intuition of Grace in the Person to be justified St. Bernard Assignata est homiâ— justitia â—lienâ— quiâ— carâ—it suâ— Justitia Bern. Ep. 190. fully expresseth it saying that anothers Righteousness is assign'd to Man because he wants a Righteousness of his own Hence our Works and Services though Failings in themselves are accepted Righteous by imputation of Christs Righteousness How miserable would our condition be if our Services were no better offer'd to God than they come from us But Christ mends our Services in the carriage by offering them to the Father in his own Name and Mediation so that though our Duties be raw weak and imperfect yet Christ makes them perfect by the imputation of his own Righteousness and so they obtain acceptance with the Father 4. Justification brings forth choice and 4. Justification brings forth choice and excellent Fruits excellent Fruits as we may read Rom. 5. 1 2 3. All those choice Fruits grow on that Tree of Justification Faith is the Mother-Grace there mentioned Peace and Access unto the Throne of Grace Joy Hope Glorying in Tribulation are the Daughters or the Fruit which grow on this Tree Wherefore though Faith only Justifies yet Faith is not alone when it Justifieth For it is accompanied with a Goodly Train of Graces Though Faith Justifieth the Person yet Works Justifie the Faith or declare the Faith to be true Faith works by Love and purifies the Heart Gal. 5. 6. Act. 15. 9. and it 's the Apostles charge Tit. 3. 8. This * Hujus fidâ—i charitâ—â— non est forma sed frâ—ctus pâ—nitâ—â—tiâ— est justificati conditiâ— non causa justificationis fidâ—s 〈◊〉 quâ— justificat non quae justificat est sine operibus sola dicitur in isto munere non solitaria respectu comitatus aliarum virtutum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per non propter fidem Justi declaâ—â—â—r per 〈◊〉 〈◊〉 â—icâ—t 〈◊〉 〈◊〉 Prideaux Manuductio ad Theologiaâ— is a faithful saying and these things I will that thou affirm constantly that they which have Believed in God might be careful to maintain good Works A Learned Professor very dextrous in stating of Controversies concludes thus Love is not the form but the Fruit and Repentance is the Condition of him that is Justified not the cause of Justification c. This then is the Purchase of Christ who imputes his perfect Righteousness to his Members and their Sins to himself and this Justification is active whereby Christ fulfilled the whole Law and passive whereby Christ became obedient unto Death even the Death of the Cross SECT II. Of Sanctification by the Spirit of Christ A Second Purchase of Christ is Sanctification 2. Purchase of Christ Sanctification â—â— the Spirit For whom Christ justifies by his Grace those he Sanctifies by his Spirit In order of Nature Justification may be conceived to preceed Sanctification because Justification is the Root or Mother Grace The Works of Sanctification are the Fruit proceeding from it yet in order of time they are simultaneous Those who are purged from the guilt of Sin labour to be purged from the filth of Sin It 's a good Character to be as solicitous and desirous for Mercy to sanctify renew and purify as for Mercy to pardon us Wherefore Sincerity is an undoubted evidence of a justified Condition Psal 32. 2. It 's an infallible sign of Justification In whose Spirit there is no Guile In handling of the Doctrine of Sanctification we are to consider these ensuing Particulars which may serve as so many strong Arguments to perswade or as so many Motives to stir us up to the practice of Holiness The first Motive is drawn from Election Motive 1. We are elected unto Holiness we are elected unto Holiness Eph. 1. 4. According as he hath chosen us in him before the Foundation of the World that we should be holy and without blame before him in love Election doth not give the least licentious Liberty but engageth us unto Holiness Observe the Words now cited It is not said that we should live as we list Non eliguntur Paulus qui ei similes sunt quia â—rant sancti immaculati sed eliguntur praedestinaâ—tur ut in sequenti vita per â—pera atque virtutes sancti immâ—culaâ—i fiaâ—t Hieron in â—ph 1. 4. but that we should be holy Neither is it said that we are elected for any Holiness foreseen Election and effectual Calling go together and to be assured of our Election we must make sure of our effectual Calling 2 Pet. 1. 10. Calling is put before Election in the situation of the Words and in respect of our Duty incumbent on us Wherefore saith the Apostle the rather Brethren give diligence to make your Calling and Election sure Now if we ask why doth Christ purchase Sanctification for us The Answer is because he loved us His Love moved him to wash and put such Royal Dignities upon his Children Rev. 1. 5 6. Vnto him that loved us and