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
is Rich enough who is made Hugo Grotius in loc Poor for the Cause of God This holy Prophet was couragious in the Cause of God and delivered his Message with all courage and fidelity And a convincing Argument he presseth from God's All-Sufficiency The Lord saith he to the King is able to give thee much more than this And this Answer obtains that success which was desired ver 10. Then Amaziah separated them to wit the Army that was come to him out of Ephraim to go Home again Wherefore their Anger was greatly kindled against Judah and they returned Home in great Anger But observe what might be soon feared came to pass from the incensed eashiered Soldiers ver 13. But the Soldiers of the Army which Amaziah sent back that they should not go with him to Battle fell upon the Cities of Judah from Samaria even unto Beth-horon and smote Three Thousand of them and took much Spoile However such mischievous Consequenâ—es might easily be foreseen yet Amaziah Disputes no farther makes no more Questions nor Demurrs but obeys the Command of God from the Mouth of His Prophet The Answer of the Man of God is Prov. 25. 11. a Word fitly Spoken which is in Solomons Estimation Like Apples of Gold in Pictures of Silver The Text is a Word of singular Support and Incouragement It 's Tabula post naufragium An Anchor of Hope A strong Prop to uphold a tottering Building A high Rock strong and impregnable When Troubles come thick and threefold and Losses Crosses Imprisonments Persecutions and Exile follow one upon another here 's Matter of Support and Ground of Incouragement to be drawn from God's All-Sufficiency This is a shadow from the Heat and a Isa 25. 4. shelter from the Storm when the blast of the Terrible one is as a Storm against the Wall Here 's the Rock Fortress Buckler Psal 18. 2. Deliverer Horn of Salvation and high-Tower c. If amidst our greatest His variis Ephithetis ostendit David Deum non uno Modo servare suos sed sicut sunt varia genera periculorum difficultatum quibus obijciuntur ita Deum variâ virtute preditum esse ad salvandum suos Molleri in loc Rom. 12. 2. Pressures Sufferings Straits and Exigencies we can stay acquiesce and quietly rely upon God's All-Sufficiency and cast our selves upon his Wisdom and wait for his Salvation O! What sweet and comfortable Lives should we lead If amidst all Losses we could believe assuredly this great Truth That the Lord is able to give as much more than this we should be Gainers by our Losses and Rejoyce in our Tribulations and in every thing submissively and patiently resign our wills to the Will of God which is a good acceptable and perfect will From the Words thus Expounded I shall Collect one Fundamental point of Doctrine or choice Lesson for our Instruction viz. That the serious and deliberate consideration of God's All-Sufficiency should Doct. ingage us silently contentedly and quietly to submit unto God to stay and depend upon His All-Sufficiency even then when the greatest Losses and Afflictions are incombenâ—on us CHAP. II. Contains the Method of Proceeding and â— therein the first Argument drawn from God's Attributes FOr Inlargement of this needful and Method propounded excellent Point I shall fix on Four Heads of Meditation 1. To give in a plain Proof of my Assertion That God is All-Sufficient wherein I shall propound some convincing Arguments 2. I shall demonstrate the Truth That this Consideration That God is All-Sufficient should ingage us quietly and silently to submit unto God and stay and depend upon his All-Sufficiency amidst our greatest Losses and Afflictions 3. I shall endeavour to Resolve Two or Three Cases emergent from the premises 4thly and lastly I shall Conclude with some particular and usefull Application I resume these Heads according to my propounded Order The Doctrine proved by Four Arguments 1. I am to prove That God is All-Sufficient Though the Doctrine be most undoubtedly true and God's Children have abundantly experimented the Truth thereof yet I shall endeavour to give you more abundant proof even good Measure full prest and runing over which I shall propound in these Four ensuing convincing Arguments The First whereof is drawn from Gods Arg. 1 drawn from Gods Attributes Attributes Now although we diversly Apprehend them as one way we understand God's Justice another way his Mercy c. Yet all these are but one in God He is one pure uncompounded simple Act And he manifests himself by his Attributes of Omnipotency Power Mercy Goodness Wisdom and Truth that he is able to Relieve Support Supply and Extricate us out of all our Straits Difficulties and Exigencies whatsoever Let 's more particularly for the clearing of the Truth produce Instances in five Attributes viz. God's Wisdom Power Mercy Truth and Unchangeableness from all which will Evidently appear the Truth of the first Branch of the Doctrine That God is All-Sufficient First Let 's consider the Wisdom of 1. The Atribute of Wisdom God As God in the Beginning by Wisdom made Heaven and Earth So by Wisdom He Ordereth Guideth and Governeth all the Things therein contained This Wisdom is infinite God understandeth all things and knoweth Psal 147. 5. the Reason of them He cannot be deceived in any thing And who can or dare reprove him in any thing He doeth or question why he hath so done But as for worldly Wisdom God will Destroy 1 Cor. 1. 19. 20. it and make Foolish the Wisdom of the World The Foolishness of God as the 1 Cor. 1. 25. Apostle saith is Wiser than Men. i. e. That which the Men of the World count Foolishness hath more Wisdom in it Nemini obscurum est quam improprie stultitia vel infirmitas Deo adscribatur sed necesse fuit talibus Ironiis insanam carnis arrogantiam refutare quâ Deum omni suâ gloriâ spoliare non dubitat Calv. in loc than all their Worldly Wisdom Folly or Weakness saith judicious Calvin is improperly ascribed to God But it was necessary by such Ironies to confute the mad Arrogance of the Flesh which would rob God of his Glory God can infatuate the Wisdom of the Wise and turn the Counsels of Achitophel into Foolishness Be Men as great Politicians as Machiavel was reputed to be yet God can Blast all their Counsels He taketh the Wise in their own craftiness Job 5. 13. i. e. such as think Qui sibi sapientes videbantur Eo ipso quod astute cogitarant capâ—antur irretiantur Merc. in loc themselves Wise in that self-same thing which they craftily contrived they are taken and intangled as Learned Mercer observeth on the place Saint Paul seems to have Quoted this Scripture out of 1 Cor. 3. 19. There 's an Emphatical Word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 veteratoria versutia i. e. a jugling craft A proclivity and readiness
and Intercession Christ's Blood his Agony his Sweating in the Garden his Crucifixion upon the Cross all these were for his People Isai 53. 5. He was wounded for our Transgressions he was bruised for our Iniquities The chastisement of our peace was upon him and with his Stripes we are healed So that hence it evidently appears that Believers and they alone have interest in Christs Merits and enjoy the benefits flowing from them They are his Seed the Church his Body his Members 〈◊〉 Redeemed ones a Peculiar People For them Christ pray'd Joh. 17. 9. For them Christ shed his Precious Blood For them he became a Ransome and a Price of Redemption For them he Died and Rose again For saith the Apostle Rom. 4. 25. Who was delivered for our Offences and rose again for our Justification And which is the highest Degree of Christs meriting for us He took our Sins upon him by imputation as the Apostle saith the 2 Cor. 5. 21. For he hath made him to be Sin for us who knew no Sin that we might be made the Righteousness of God in him A third Demonstration is That Believers Demon. 3. Believers have the Precious Influences Christs Spirit have the Precious Influences of the Spirit of Christ All true Believers do pertake of such Heavenly Influences as are from the Head shed down upon the Members Now the Influences of the Spirit of Christ are discovered 1. By the Graces of the Spirit and the resemblances whereunto the Spirit is compared 1. For the Graces of the Spirit or Fruits they are mentioned Eph. 5. 9. Goodness Righteousness and Truth And a large enumeration is set down Eph. 5. 22 23. Love Joy Peace Long-Suffering Gentleness Faith Meekness Temeprance Every Grace is the Fruit of the Spirit Now Christ as Head Communicates Grace to all his Members and they receive according to their Measure and Proportion There 's in Christ a fulness of Wisdom to Counsel of Mercy to Pardon of Righteousness to Justify of Holiness to Sanctifie And Pro Legis gratia quae praeteriit gratiam Evangelii accepimus hanc manentem pro numbris imaginibus veteris Testamenti gratia veritas per Christum facta est Aug. Epist 11. there 's a derivation from the Root to the Branches Joh. 1. 16. And of his fulness have all we received and Grace for Grace 2. Le ts consider the Resemblances whereunto the Spirit is compar'd There are certain Metaphors mentioned in the Scripture whereby the Properties and Influences of the Spirit of God are more evidenced as for instance 1. The Spirit is compared to a Fire 1. The Spirit is compared to a Fire 1. As Fire enlightens and gives Light to a whole Room so the Spirit of God inlightens the understanding 2. Fire ascends so where the Spirit of God is there the affections are raised from Earth to Heaven 3. Fire is Consumptive it burns Stubble so doth the Spirit burn and consume Corruptions 4. Fire hath a penetrative vertue to creep into the pores of a combustible Body So doth the Spirit penetrate the Windings and Diverticles of the Heart The Spirit searcheth the Reins and discovers the most hidden things 5. Fire doth inflame and transform things into its own nature It makes combustible matter like it self So the Spirit of God fills the Soul with a Divine Ardour It 's called the Spirit of burning Isa 4. 4. where the Spirit of God comes it purgeth away the Dross of Corruptions by the Spirit of Judgment and by the Spirit of Burning 2. The Spirit is compared unto Water 2. The Spirit is compared to Water 1. Water hath a quenching Vertue In Water there 's a quenching and purifying Property 1. In Water there 's a quenching Property Water quencheth Fire at least abates and cools the heat so where God's Spirit comes it sometimes quencheth the heat of inordinate Passions and sometimes abates cools and moderates the heat of them God's Spirit is a Spirit of Meekness A Man 's own Spirit is a boistrous Spirit which upon any disgust is all in a Flame But God's Spirit extinguisheth the heat of Fury and Anger When Christ bad the raging Sea be still there was a great Calm so when the Spirit of God comes into the Spirit of Man it becalms all the Affections it sets them in order and fixeth them upon the right Objects Philosophers write De sedandis affectibus and yet they are meer Strangers to that Meekness which is one of the Beatitudes Mat. 5. 5. Blessed are the meek for they shall inherit the Earth That is Meekness in a Theological acceptation which moderates Anger and keeps it within just bounds when there are causes of provocation To know when to be angry and when to be meek is a great Point of Wisdom To be zealous in the cause of God and meek in a Man 's own cause is well beseeming a Christian Wherefore Luther speaking of a right placed Anger or Zeal saith It 's the best Ira in suo loco est optimuâ—â— Dei Donum Luth. Gift of God But when Men are transported with Passion like the Lunatick in the Gospel rending and tearing themselves or like Cities without Gates or Bars or like Waters that will keep in no Banks or like Fire that flames higher and higher O! what necessity is there of the cleansing Vertue of the Spirit of God which as Water quencheth flames of Fire so it quencheth the flaming Fury of exorbitant Passions and brings a Man into a sedate and composed frame of Spirit In Water there 's a purifying and cleansing 2 Water hath a cleansing Vertue Property Water casts out Garbidg and noisom Carrion And as Water cleanseth bodily Filthyness so the Spirit of Christ cleanseth from filthyness of Flesh and Spirit i. e. both outward and inward defilements Where the Spirit of God takes it's habitation it ringeth and washeth all clean what 's filthy and noisom it throws out For God's Spirit will not cohabit with a Cage of unclean Birds and noisom Lusts We read that Elias Christ's Fore-runner was like a Refiners fire and like Fullars Soap As the Refiner purgeth out Mal. 3. 3. Dross so doth the Spirit of Christ purge out Sin and Corruption and as the Fullers Soap scours washeth and cleanseth the Cloth and makes it pure and white so doth the Spirit of Christ purify and cleanse the Soul At Christ's transfiguration we read Mark 3. 3. And his Rayment became shining exceeding white as Snow so as no Fuller on Earth can white them From this comparison it 's intimated that although other Fullers can make Garments white and clean yet no Fullers Soap can make the Cloth so white and clean as the Blood of Christ can purify and cleanse the Soul 3. The Spirit is resembled to Ointment A third comparison of the Spirit whereunto it 's resembled is Ointment The Properties of Ointment are 1. To supple and asswage Humors in the Body so doth the
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
Lam. 1. 18. The Lord is Righteous for I Rebelled against his Commandement A Wise Man will inquire into the end of all God's Chastisements and Labour to answer God's End and that is A Deo putimur sed ipsi facimus ut puniamur Id. lib. 8. Isa 9. 12. 13. to Repent and Turn unto God For this very Reason The Anger of God is not turned away but his Hand is Stretched out still For the People turneth not to him that Smiteth them neither do they seek the Lord of Hosts Here then lieth the great Wisdom to understand God's Meaning and end in Chastising and that is to reform purify and new mold us and to bring us forth out of the Furnace purified Seven times Every Good and Wise Man should ponder in his Heart and practise accordingly that excellent Speech of Elihu Job 34. 31 32. Surely it is meet to be said unto God I have born Chastisement I will not offend any more That which I see not Teach thou me If I have done Iniquity I will do no more This is the right use of Wisdom under the Rod of Correction Second The excellency of this Spirit â— Faith Shines in a strong vigorously acting Faith The Apostle tells us 2 Cor. 5. 7. We Walk by Faith not by Sight Sense fail'd in the time of a dark Vision but Faith failed not Heb. 2. 4. The just shall Live by his Faith Estates Contrivances Friendship and Favour of Men Projects and Expectations all these may Fail A Believer cannot Live by any oâ— these but the Life of Faith is such an excellent Life as we may compare it to Goliahs Sword and say of the Life of Faith as David said of that Sword 1 Sam. 21. 9. Give me that there is none like it What Wonders Faith did the 11. Chap. to the Hebrews gives an ample Catalogue Sense fail'd Job on the Dunghill he saw no visible means of Restauration to his former Enjoyments yet how strenuously did his Faith act Job 13. 15. Though he Slay me yet will I Trust in him And on his Dunghill he saw Job 19. 25. his Redeemer Reason was non-plust concerning Sarahs bringing forth a Son against the Course of Nature But Abraham against Hope believed in Hope that he might become the Father of many Nations c. See Rom. 4. 18 19 20 21. Stephen when the Stones were clattering about his Ears saw Christ standing Acts 7. 56. on the Right Hand of God We often Read in Scripture of Christ sitting in Majesty and Glory but when Stephen was a Stoning Christ was said to be a Standing a ready posture to vindicate the Credere impossibilia rationi Sperare dilata amare deum cum se praebeat inimicum Luther Quarrel of his Suffering Servant Luther gives Three grand Properties of Faith viz. 1. To believe things impossible to Reason 2. To hope for things defer'd 3. To love God when he shews himself an Enemy There are also two great Properties of Faith One is Prophetick to foresee Deliverance Answers of Prayers Removal of Judgments and such like Another is Magnetick to have an attractive Vertue to draw things near that may seem to be afar off Faith will Approximate a Promise and by a patient waiting Spirit acquiesce in the same not doubting the performance thereof in the appointed Season Faith will trust God upon his Word Third Hope acts vigorously in a disconsolate 3. Hope Condition Ezra Comforts the People thus Yet now there is Hope Ezra 10. 2. in Israel concerning this thing Hope is like a Prop or Pillar to support and stay a Building from falling It 's an Anchor cast out in a Storm to stay the Ship The Church quietly bore those sad Calamities incumbent on them Lam. 3. 26. It is good that a Man should both hope and quietly wait for the Salvation of the Lord. ver 29. He putteth his Mouth in the Dust if so be there may be Hope But what 's the Ground of Hope Read ver 21. The Lord will not cast off for Ever There 's Hope that the Rod will not alwaies be on our Backs And there 's Two strong Grounds for our Faith 1. There are Multitude of Mercies in God ver 32. 2. He doth not Afflict willingly We may add further that God poureth not out his whole Wrath Heb. 3. 2. but in Wrath he remembers Mercy God hath not forgoten to be Gracious nor shut up his loving Kindness in displeasure Were it not for Hope we should not receive such Comforts from the Scriptures as we do But amidst all the Troubles of God's People they draw singular Grounds of Hope and Consolation from the Scriptures And to this purpose are the Scriptures Wrote Rom. 15. 4. The Saints rejoyce in Hope Rom. 5. 2. Rom. 12. 12. Although they are cast into Prison they learn their Duty there Rev. 2. 10. And though they are close Prisoners they are Prisoners of Hope Zach. 9. 12. Hope is the Saints Helmet 1 Thes 5. 8. In great Troubles and Perplexities there 's a Door of Hope to get out of them For after Achan was Stoned it was promised that the Valley of Achor should be a Door of Hos 2. 14. Hope Times of Jacobs Troubles should be special times of Jacobs Trust It was a dismal day mentioned Jer. 30. 5 6 7. But there 's Comfort near approaching It is even the time of Jacobs Trouble but he shall be Saved out of it In the Grave though the Body moulder into Dust there 's a certain Hope of a Resurrection Psal 61. 9. comp with Acts 2. 9. Now the same God that can raise the Body out of the Dust can raise up those that lye in the Dust though despised and trampled upon by malitious and inveterate Enemies Anti-christ shall fall and never rise more A Mill-Stone shall be put about his Neck and he thrown into the Sea But Gods People though they may fall they shall rise again though their Sufferings be Sharp yet they shall be short as Athanasius said of Julians Persecution Nubecula est cito transitura And the greater the Sufferings of God's People are for Righteousness sake their Resurrection shall be more Glorious There 's Matter of Comfort and Duty by them to be put in Practice mentioned Micah 7. 8 9. Rejoyce not against me O mine Enemy when I fall I shall arise when I sit in Darkness the Lord shall be a Light unto me I will bear the Indignation of the Lord because I have Sinned against him Levius fit patientia quicquid corrigere est nefas Horat. Eccles 7. 8. Fourthly There followeth the Exercise of Patience And this will make an hard Yoak easy and an heavy Burthen light The Patient in Spirit as Solomon tells us is better than the Proud in Spirit The Reason a Learned Author gives is because Anger is Rash and Precipitate Quia ira praecâ—ps est finem nunquam expectabit quod faciet patiens ira