in him This knowledge becomes practical when the heart so receiveth it that the will comes to a resolution therefore I will hope in him Which is the next particular to be spoken to Lam. 3. 24. Therefore I will hope in him The reason alledged by the Church is not so much an Argument to convince the judgment though it contains that also as we have before proved as a motive to induce and incline the will to hope in God For trusting and hoping in God being a relying and waiting upon God for future good do especially carry the will to him As the understanding is led with truth so the will is led with the goodnesse of things As the judgment must be convinced of Gods ability so the heart must be sweetned with his love and readinesse to do us good for the future that we may hope in him For meer knowledge and discourse cannot draw the heart to trust and hope in God except it hath a rellish of his goodnesse Therefore David saith O taste and see that the Lord is good Psal 34. 8. Those reasons are most prevailing to incline the will towards God which are drawn from the goodnesse of God whereby the heart is opened and enlarged to expect all good and nothing but good from him who is goodnesse it self and our God and portion in Jesus Christ This rellish is wrought in the renewed soul by the spirit of faith together with a light to discern our interest in God Doct. The reasons whereby believers are quickned and strengthened to hope in God do strongly incline their will to resolve to hope in him This is obvious frequently in Scripture that when the will is inclined to any spiritual good it is upon spiritual reasons the Spirit of God joyning his efficacy therewith and leaving a powerful rellish of that good in the soul This you may see in Psal 40. 8. Cant. 1. 3 4. Ier. 3. 22. and in sundry Texts R. 1. From the different manner of the souls guiding the will and the bodily members The soul swayeth the will and affections as counsellors doe a well ordered state by propounding reasons to them But the soul governeth the bodily members as a Master doth his slaves by meer command The will moves the hands and feet c. by command without giving them Reasons But the will and affections move not without reason or at least a shew of reason God made man an understanding creature indued with rational faculties the understanding to be the leading faculty and the will to be the appetite of the soul according to reason Therefore it moves toward such a good as is presented to it by the illightned mind or understanding as the most 〈◊〉 and unquestionable object of it For the freedom and willing consent of the heart is not without rules to order it but it is therefore said be free because whether out of a true judgment it moves one way or out of a false another way yet in both it moves in a manner suitable to its own condition For this reason it is that God condiscends so far to us in his word as to give us so many reasons to hope in 〈◊〉 that our wils might be drawn thereunto by suitable reasons R 2. From the manner of the spirits putting forth his efficacy to incline the wils of believers to hope in God The heart of man naturally is not apt but averse hereunto even when the understanding sees good reasons for it Therefore the will must necessarily be renewed and changed This change consists in altering the bent and inclination of the will which the spirit of God doth by bringing into the soul a new light and powerful influence 1. A new light whereby we are inabled to see other things or the same truths in a more spiritual and effectual manner those impedimens being removed which might hinder the evidence of spiritual truths and the judgment being fully convinced that we might know things not onely notionally but practically as we ought to know them 1 Cor. 8. 2. This is that illumination and revelation whereof the scripture speaks in Eph. 1. 18 19. 1 Cor. 2. 12. 1 Joh. 5. 20. 2. A powerful influence Jesus Christ both opened the understanding of his Disciples Luke 24. 45. And caused their hearts to burn within them when he spake unto them ver 32. By this powerful influence the spirit makes every faculty and affection of the renewed soul to work unto supernatural ends and objects according to its proper manner As the soul in the bodily eye causeth it to see and in the ear causeth it to hear and in the tongue causeth it to speak c. So the spirit in the mind causeth it to understand aright and in every affection causeth it freely to choose and cleave unto Christ and to God in him and in every affection causeth it to move towards Christ and God in such a manner and way of working as is suitable to its nature This the Holy Spirit doth by creating and implanting in-dwelling lively spiritual gifts of grace in the soul which he thereby sanctifieth and lifteth up unto God in Christ the faculties and affections which were by nature set upon the world and sin and self being now by grace set upon things above and so are said to be quickned and made alive unto God Hence every spiritual gift of grace whereby any faculty and affection of the soul is sanctified is called the spirit of that faculty and affection The sanctified disposition of the mind is called the spirit of a sound mind 2 Tim. 1. 7 The gift of faith is called the spirit of faith 2 Cor. 4. 13. So the gift of love and of fear of the Lord is called the spirit of love 2 Tim. 1. 7. and the spirit of the fear of the Lord Isa 11. 2. Because the Holy Spirit dwelling in the soul infuseth those gifts into it and so reneweth the faculties and affections of it Psal 51. 10. And 2. Quickeneth and exciteth these spiritual gifts and by them the faculties and affections unto spiritual acts Without this quickening influence those spiritual gifts would be in the soul un-acted as the bodily senses are in sleep or as a ship in a calme at Sea Act◠agimus We act but instrumentally subordinately under the spirit who is the principal efficient and agent in all spiritual good We act but not in our strength nor in the strength of grace received but from the quickening strengthening influence of the Spirit As trees though they have in them a seminal vertue yet except they be helped by influence from heaven cannot bring forth their fruits so it is with these spiritual trees of righteousnesse as believers are called in Isa 61. 3. It is God that worketh in us both to will and to do of his good pleasure Phil. 2. 13. Vse For Instruction threefold 1. Hence we may learn the true Reason why the sudden resolutions of many to reforme this and that
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
and to do this and that particular are so weak and mutable as the morning cloud and as the early dew Hos 6. 4. which soon vanish Some at an heart-searching and soul-piercing Sermon are affected as that young man till they are put upon such conditions as their praedominant lust will not accept Mat. 19. 16 22. Others in some strong convictions and awakenings of conscience are affected as Saul was for his unrighteous dealing with David and do purpose against it as he did yet afterward with him return to their former sin again 1 Sam. 24. 16 17. with 26. 2. Some in great sicknesses others in great dangers by Land or Sea resolve that they will become new men if God will be pleased to spare them or deliver them this time of whom the Lord may complain as he did of the children of Israel in Iudg. 10. 11 12 13. The reason is because they are unregenerate they are in their natural state Such may have a notional light in their minds and awakenings of their natural consciences and stirrings in their affections and sudden purposes toward God and Christ and spiritual things from a transient work of the spirit exciting their innate principle of self-love thereunto for a time during which they are in a better mood but not in a better state as in sicknesses the fits may be altered yet the sicknesse remain in its strength New resolutions in an un-renewed heart are like seed in an unsuitable soil which prospers not but withers and dies and comes to nothing at last How many such are now in Hell where their remembrance of such fruitlesse ineffectual purposes gnaweth their consciences as a never-dying worm and torments them for ever 2. Hence we may learn whence it is that true believers have such firm resolutions of cleaving to God in Christ and of hoping in him when he hideth his face from them in great afflictions Isa 8. 17. Ion. 2. 4. The reason of it is because their hearts are purified by faith Acts 15. 9. which is seated principally in the will whereby it receiveth Christ Ioh. 1. 12. Rom. 5. 17. 1 Tim. 15. and is the effect of the operation of God Col. 2. 12. by his exceeding greatnesse of power Eph. 1. 19 20. whose peculiar glory it is to perswade the heart Gen. 9. 27. and to draw the will to come unto Christ Ioh. 6. 44. which he doth by changing the disposition inclination and bent of it If you offer green boughs unto Swine they regard them not but trample them under their feet but if their nature were changed into the nature of sheep then they would be drawn to them This is done by the spirit of God 2 Cor. 3. 17. Before regeneration the will is in bondage unto sin but being united unto Christ in regeneration the Son makes us free indeed Ioh. 8. 36. Then the will freely moveth towards God in Christ by faith and hope as a man though he cannot give life to himself being dead yet when he is made alive he can move himself from a principle of life in him So much faith as a man hath so much free-will he hath to hope in God in the worst times So far as his spiritual grace and strength goes so far he is able by the concourse of Gods spirit which he usually joyns with the ability he hath given to his people that it may be quickened and actuated thereby A man cannot act his natural abilities he cannot move his hand or foot unlesse he be assisted with Gods general concourse So a man can do nothing in spiritual actions without special concourse of grace in Christ Ioh. 15. 5. But being assisted with a supply of the Spirit proportioned to the exigencies of services to be performed and of temptations to be resisted and of corruptions to be mortified he may say as Paul did Phil. 4. 13. I can do all things through Christ which strengtheneth me 3. Hence we may learn in what manner believers in Christ resolve to hope in God This resolution in them may be known and distinguished from the resolutions of others by four characters or properties 1. It is a sanctified resolution It is the effect of Gods Holy Spirit dwelling in them and removing far from them vanity and lying Pro. 30. 8. that is vain and false apprehensions of things and turning their whole soul unto God in Christ to seek all their good in him This is the effect of converting grace as the Prophet shews in Isa 17. 7 8. At that day shall a man look to his Maker c. 2. It is an obedient resolution in answer to Gods calling them to himself in Christ Psal 27. 8. it is the yielding up of their wills to be ruled by Gods will Psal 110. 3. When mens wils are not subdued and conformed unto Gods will they are in times of affliction like sullen birds in a Cage which beat themselves to death like peevish froward children which will be pleased with nothing if their wills be crossed in any thing But when the will is subdued unto Gods will by the spirit through the minisâ—â—y of the Gospel 2 Cor. 10. 5. then we can say with Asaph It 's good for me to draw near to God Psal 73. ult And with David 2 Sam. 15. 26. Let the Lord do with me what seemeth good in his own eyes 3. It is a rational resolution led by the best reasons For faith believes in Christ and in God through Christ upon Gods Authority and faithfulnesse and truth in his Word and Covenant Hence it ministreth reasons to quicken and strengthen hope from Gods All-sufficiency and love in Christ and faithfulnesse in his promises to expect and wait upon God for all good from him suitable to our needs in the best season and to resolve as Job did who said though he kill me yet will I trust in him Iob 13. 15. and if they see cause to complain to complain not of God but to God nor of their crosses but of the crossenesse of their wils to Gods holy will as Ephraim did in Ier. 31. 18. It is a dependent resolution relying upon God in Christ for ability to hope in him Isa 26. 12. and therefore praying to him as David did in Psal 138. ult and to keep it ever in the purpose of their hearts 1 Chron. 29. 18. with true self denial of any sufficiency of themselves so much as to think any thing 2 Cor. 3. 5. Thus they become strong in the Lord and in the power of his might Eph. 6. 10. Lam. 3. 24. Hope in him The last thing to be spoken to is the duty esolved upon illustrated by its objectr which is to exercise divine hope for so I call that hope which hath God for its object and efficient who is therefore called the God of hope Rom. 15. 13. and for its ground the Word of God as this hope hath Psal 119. 49. The word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated hope
THE SAINTS ANCHOR-HOLD IN ALL Storms and Tempests Preached in Sundry SERMONS And Published for the Support and Comfort of Gods People in all times of Tryal By John Davenport B. D. sometime Minister of Stephens Coleman-street London and now Pastor of the Church of Christ in New-Haven in New-England Heb. 6. 18. Lay hold upon the Hope set before us 19. Which hope we have as an Anchor of the soul both sure and steadfast and which entreth into that within the vail 20. Whither the forerunner is for us entred even Jesus made an High-Priest for ever after the Order of Melchisedech LONDON Printed by W. L. for Geo. Hurlock and are to be sold at his Shop at Magnus Church corner in Thames-street 1661. The PREFACE To the Christian Reader AS the whole Creation hath groaned ever since its original subjection unto Vanity earnestly expecting the manifestation of the Sons of God so more especially in these latter dayes the travelling pains thereof have encreased as presages of its approaching Deliverance The vanity of it hath alwayes been great but the Experimental Discoveries thereof never more than now In this case it is the wisdome of a Christian to secure to himself an Interest in a Portion as sufficient and permanent as Jehovah that never changeth A greater than which cannot be procured This may and a less will never satisfie By this men live indeed and in this is the Life of a Christian That the Lord's Portion are his People addeth nothing to him that is alsufficient to himself but that the Lord is their Portion is all in all to them And this is the foundation of their Hope and Comfort For here we are all embarqued in a Vessel sometimes caught with Windes sometimes covered with Waves and should soon be at our wits end but for this sure and steadfast ancre which entreth into that within the Vail Now that Portion and this Hope grounded on it are the Churches and a Christians support in the midst of their lamentations For the Church at this time was driven from Jerusalem Zion Temple Temple-Ordinances and native Place of residence greatly afflicted and tossed with Tempests This is only remaining that she hath God for her portion and Hope for her Anchor never to be taken from her And both these are the Subject of the ensuing Discourse seasonable and suitable at all times especially in these last moments of the last Dayes in which God is shaking Heaven Earth and Sea in order to the appearance of the Desire of all Nations As touching the Author of this Treatise in whose heart the Text was written by the finger of God befor the Discourse was penned by his own hand His Piety Learning Gravity Experience Judgment do not more commend him to all that know him than this Work of his may commend it self to them that read it And the consideration of the two hindges on which the Text turneth Faith and Hope their near cognation concomitance usefulness necessity power comfort the first exciting the second the one commensurate with the other is enough to procure from thee the expence of a little time to see and weigh what is here spoken of these most necesâ—ary Helps to Eternall Happiness which will never relinquish the Believer till they have resigned him up to the glorious Vision and fruition of the Objects believed in and hoped for there leâ—â—ing the Soul to the everlasting exercise of never failing Love to God and the Saints in Glory That this holy Faith and Hope in God together with fervent Love to God and one to another may dayly flourish and be confirmed in the hearts and lives of all the Saints on earth till they enter upon their purchased Possession which is the end of their Faith and Hope to the praise of the Glory of God in Glory is the hearty desire and Prayer of Thy Fellow-Brethren in this Faith and Hope William Hooke Joseph Caryl Errata Page 19. Lines 12 and 13. read Causally p. 66. l. ult r. him p. 76. l. 26. r. resolved p. 126. l. 13. r. quietnesse p. 130. l. ult r. grounds p. 134. l. 24. r. There p. 145. l. 18. r. brought p. 151. l. 16. r. notice p. 164. l. 25. r. lust p. 204. l. 4. thereof The Saints ANCHOR-HOLD Lam. 3. 24. The Lord is my portion saith my soul therefore will I hope in him THis Book is according to the judgment of a godly learned Writer an Abridgment of all Jeremies Sermons from the 13th year of Josias unto the 4th of Joakim and that Book which God commanded Ieremy to write and to cause Baruch to read it publikely upon the day of a Fast kept in the ninth moneth of the fifth year of Iehojakim which afterward Iehudi read unto the King sitting by a fire in his winter house who was so far from repenting that when he had read three or four leaves of it he cut it with a penknife and cast it into the fire till all was consumed and rejected the intercession of some of his Princes that he would not burn it and he commanded to lay hold upon Ieremy and Baruch But God hid them Whereupon the Lord commanded Ieremy to write the Book again with Additions which the same Writer thinks was this Chapter which consisteth of a threefold Alphabet in the Hebrew The Prophet having discharged his offices in labouring to convince the Jews of their sins and to bring them to repentance when he found not the successe he desired he fals to lamenting and weeping for their pride and obstinacy in sin and teacheth them also how to lament their own misery in Captivity and because there was among them a basket of good figges he teacheth them how to exercise faith and hope in the middest of their sorrows Among other passages my Text hath a tendency thereunto which admits a double consideration 1. As a part of a Lamentation 2. As an expression of a free spirit Accordingly I shall handle it first as a part of a Lamentation In verse 17 18. you may see their deep dejection and despondency I said my strength and my hope is perished from the Lord. In vers 19 20 21. you may see how from the good fruit of their affliction in humbling them they gather hope In vers 22 23. they can see mercy in God towards them in their Affliction In my Text they are as men that find rest after their dangers and tossings at Sea by casting Anchor upon firme ground in a safe Harbour The Doctrinal note I collect from the words so considered is this Doct. Though it may be the case of true believers to be greatly dejected for a time yet even then God doth support their spirits and quicken their faith and hope in him To clear this point we must prove two things 1. That it may be the case of true believers to be greatly dejected for a time This may be abundantly confirmed both by the Scriptures in the examples of Iob
David Hezekiah Asaph Heman and of Christ himself in the Garden and on the Crosse and by reasons of sundry sorts R. 1. From God himself sometimes with-holding the light of his countenance from true believers Then it is with them as it is with the earth which would be covered with darknesse coldnesse and deadnesse if the light and influence of the Sun were with-drawn from it He is the God of all comfort 2 Cor. 1. 3. without him no true comfort can be had Sometimes he creates darknesse in the Soul then it is filled with fear and amazement and disquietment And thus he doth for holy and good ends 1. To conforme believers to Christ as members to their head Rom. 8. 29. 2. To informe them where their life is hid viz. with Christ in God Col. 3. 3. and that Christ the last Adam is made a quickning Spirit 1 Cor. 15. 45. that thereby he may quicken his People in God who quickeneth the dead when themselves had not only a sentence of death in their bodies as Paul had 2. Cor. 1. 9. but also a sense of death in their soules as Heman had Psalme 88. 5. 3. To reforme them Partly for correction of their unthankfulnesse for former comforts received from him and for their not improveing them unto the ends for which he gave them As a father when he seeth his child doth but play with the candle which he afforded him to work by takes it from him and leave him in the dark Partly for prevention of spiritual pride 2 Cor. 12. 7. Of spiritual wantonnesse and self confidence Psal 30. 6 7. Of carnal security Cant. 5. 6. and sundry other distempers R. 2. From Satan that envious one who as in the beginning he sought to cast Adam out of Paradice and to bereave him of his happinesse in communion with God so now finding believers in the Kingdom of grace which consists in righteousnesse and peace and joy in the Holy Spirit when he cannot deprive them of their righteousnesse will endeavour to disturbe their peace and damp their joy knowing that when they performe duties uncomfortably they do them weakly and but by halves To this end 1. He strives to hide from them those promises that might comfort them when they have most need and use of them and he sometimes prevailes herein Heb. 12. 5. 2. He suggests any word that may terrefie them and presents to their memory and thoughts former sins to amaze them 3. He presents all thimgs unto them in false glasses the comforts of God in a diminishing glasse that God may seem to them lesse merciful lesse gracious then he is and the promises of God lesse free lesse general then they are that all the consolations of God may seem small things to them Iob 15. 11. but he presents to them their sins in a multiplying glasse that they may seem more and greater then they are their sins as impardonable their miseries as intollerable incurable their state as desperate 4. He useth his instruments to deal with them as the Philistims did with Izhack whose wells they stopped up to make unprofitable to them those wells of Salvation from whence believers might draw waters of consolation Thus he used Saul to banish David from the ordinances and wicked men to insult and reproach him saying VVhere is now thy God Psal 42. 3. So others to twit them with their Religion when they are in distresse saying where are now your prayers your hearing reading meditating conferring your conscientious and exact walking your confidence in God You live more dejectedly then others and are as fearful as others to die Thus they thrust as it were swords and daggers into their bones to kill their comforts as David there complained verse 10. R. 3. From themselves 1. Sin presseth down their spirits and hinders their cheerful progresse in a Christian course as weight doth runners in a race Heb. 12. 1. Sorrow in the heart brings it down especially when guilt of sin is added to it When the shoulder is out of joynt it cannot bear its own pain much lesse other burthens So it is with the soul a wounded spirit who can bear Prov. 18. 14. 2. Their spirit sometimes suffers from their bodies by sympathy as in melancholy which so darkens their imagination that every thing seems dark to them and so sowres their spirits that every thing seems bitter to them and so fills them with fears and suspitions that every thing affrights them 3. Sometimes passion so prevaileth in them that the higher faculties of the soul are subjected to the affections which so bemist the understanding that it cannot judge of things according to right reason The conscience becomes suspensive and wavering and the memory like a leaking vessel le ts the grounds of comfort run out and be forgotten 4. Sometimes spiritual gifts of grace are not exercised but as the body growes listless when some dull humour seizeth upon it so in the soul when faith is oppressed by unbelief hope with fears they do not put forth themselves to wrestle with God and stir up themselves to take hold on him but yield unto every temptation and discouragement Thus you see that it may be the case of believers to be greatly dejected for a time The second thing to be cleared is That though it be thus with true believers for a time yet then God will do two things for them 1. He will secretly support them so that they may say as Paul did in 2 Cor. 4. 8 9. VVe are troubled on every side yet not distressed we are perplexed but not in despair persecuted but not forsaken cast down but not destroyed God dealt with the basket of good figges in Captivity as Christ did with Peter who first let him see his own weaknesse in the water then quickned him to cry unto him for help and then stretched forth his hand and upheld him Mat. 14. 30 31. So the Lord left the Church so far that they complained my hope is perished from the Lord yet speedily raised them up in sight of his mercy to trust and hope in him In like manner he supports believers R. 1. From Gods unchangeablenesse in his love and unweariednesse in doing them good Isa 64. 5. and 40. 27 28 29 31. R. 2. From Gods faithfulnesse in his covenant and promises Isa 54. 8 9. Psal 37. 24. Heb. 13. 5. 2. He will quicken their faith to look unto himself for relief and comfort in such times 2 Chron. 20. 12. Psal 12â—1 1 2. Jon. 2. 2 4. for these reasons R. 1. From the efficacy of the spirit of faith in them As the needle in the Compasse being touched with the Load-stone though it may be moved and shaken this way and that for a time yet resteth not till it point to the North so the soul being touched with the spirit of faith though it may be forced by Temptation from its bent for a time yet it hath no rest till it stand God-ward
They may by Temptations be as sheep driven from mountaine to mountaine and forget their resting place Jer. 50. 6. But the spirit of faith in them will cause them to return unto God and to say as David Psal 116. 7. Return unto thy rest O my soul Believers are like Noahs Dove that finding no rest for the soles of its feet in the deluge returned unto the Arke Other men will like the Raven be soon satisfied with other things R. 2. From the sutable operation of Gods spirit in them unto Gods end in afflicting them Gods end in afflicting his children is to drive them from all other things unto himself For he corrects them for their good Heb. 12. 10. And its good for them to draw neer to God Psal 73. 28. When afflictions work us thereunto it is from the spirits sanctifying operation in them For 1. afflictions cannot work thus of themselves but rather set men further off from God by discontentment with his providence because it crosseth their carnal affections And 2. the soul of it self is apt to misgivings in such cases and to have hard thoughts of God And 3. Satan takes such occasions to breed and increase a distance and division between the soul and God Therefore it must be from the sanctifying operation of Gods spirit in them and with them when they work this good Rom. 8. 28. Vse 1. For Instruction 1. Here we may see the differenc between believers and others in their dejected condition 1. Believers have the spirit of faith in them whereby the soul though it be over-borne by passion and Temptation for a time yet it will worke it self into freedom again as oil will be uppermost The spirit as a spring will be cleansing it self more and more from that mudde that is in it But the heart of unbelievers is like a standing poole where that which is cast into it rests They are like the Sea where trouble and unquietnesse are in their proper place Isa 57. 20. True rest and peace are for ever separated from sin in any soul till the breach between God and the soul be made up by faith in Christ 2. Believers have an interest in God and he in them through Jesus Christ Hence they are kept as in a Garrison by his mighty power through faith unto salvation 1 Pet. 1. 5. through the intercession of Christ Luke 22. 3. by the spirit of Christ dwelling with them and who shall be in them and abide with them for ever So that they shall not be left comfortlesse Joh. 14. 16 17 18. Hereupon Paul triumphed in Rom. 8. 35 c. Where he puts the question about persons and answers about things neither shall separate them from the love which either Christ bears to them or they to Christ Sin cannot separate them from Christs love to them because he hath more than conquered it by his own power Tribulation cannot seperate believers from the love they bear to Christ because they shall more then conquer it by the power of Christ It is not our hold of God and Christ but Gods and Christs hold of us that keeps us to him The root bears us up not we the root Rom. 11. 18. This Asaph acknowledged unto God when his feet were almost gone his steps had well nigh slipt saying Neverthelesse I am continually with thee thou hast holden me by my right hand Psal 73. 2 23. But unbelievers are without Christ and without God in the World Eph. 2. 12. Therefore when their creature-comforts fail them they are as a ship tossed in the Sea without a Pylot and without an Anchor which soon is bulged upon Rocks or falleth upon quick-sands having no God to guide or support them 2. Hence we way learn how to carry our selves toward afflicted dejected Christians Judge mercifully and wisely of poor weaklings Psal 41. 1. men are apt through want of wisdom and love to mis-apprehend the causes of their dejectednesse It is the lesse to be wondred at that an heathen King mis-interpreted the dejected countenance of Nehemiah Neh. 2. 2. seeing godly and wise Eli mis-censured Hannah as a distempered woman when she was in bitternesse of spirit 1 Sam. 1. 14 15. and Iobs friends mis-judged him for his afflictions and men generally mis-construed Christs sufferings Isa 53. 4 5. They are not alwayes the best that are merriest nor they the merriest in heart that are so in the face Nor are they alwayes of the weakest faith or spirit who are sometimes dejected as we see Ioshuah was in Josh 7. Therefore be not rash or harsh in censuring the dejected but rather worke with God for their support and comfort Two things are required hereunto knowledge and goodness Rom. 15. 14. The first will make you able the second willing to be helpful to such Labour to abound in both 1. In knowledge both of the word Col. 3. 16 and of the temper of the party that you may speak to them suitably and seasonably Isa 56. 4. 2. In goodnesse to pity them to pray for them and to set them in joynt Gal. 6. 1. 2. As for your selves beware that you mis-judge not your own estate toward God under such dejections but know that if ever you had any clear testimony of Gods love to you in Jesus Christ the love of God toward you in Christ is unchangeable it is an everlasting love Jer. 31. 3. Therefore hold the confidence and rejoycing of your hope firme unto the end Heb. 3. 6. and say with the Church in Mich. 7. 8. When I sit in darknesse the Lord shall be a light unto me Use 2. For Admonition Take heed of placing your comfort too much in the creature which being subject to change and inconstancy will be apt to breed disquietment Vexation inseparably followes vanity when vanity is not apprehended to be where it is In what degree any are lifted up in expectation of satisfying good from creatures or overjoyed with the comforts of them in that degree they are dejected in the dis-appointment of their hope and distressed in the losse of creature-contentments Inordinacy of affections imbitters all such afflictions Hence arise those bitter complaints I had setled my contentment and hope in such a friend or relation but now they are gone and with them all my joy is gone Woe is me I am undone Therefore Agur prayed wisely in Prov. 30. 8. Remove far from me vanity and lies i. e. vain and false apprehensions whereby the affections are too strongly fixed upon things that are vain and lying promising that contentment which they cannot yield confidence in vanities makes them Idols and makes the heart vaine like the things it relyes upon Psal 115. 8. They shall find continual disquietment who walk in a vain shadow Psal 39. 6. The best remedy against this is by dwelling in the secret of the most High to abide under the shadow of the Almighty Psal 91. 1 2. Lam. 3. 24. The Lord is my portion c The words having
19. My God shall supply all your need according to his riches in glory by Iesus Christ. 2. Enemies In Jesus Christ all believers have sufficient help from God against all sorts of enemies and can in an holy manner challenge them to do their worst and triumph over them before the battail upon this assurance My God will help me therefore I shall not be confounded Isa 50. 7 8 9. Other men are strong in men in armes in shipping in fortifications c. a believer hath all in God he is strong in the Lord and in the power of his might Eph. 6. 10. 3. A middle sort Laban fared the better for Iacob Potiphar Pharaoh and all Egypt for Ioseph The Sodomites for Lot The Mariners and all that were in the Ship for Paul Acts 27 24 The World for the Saints for the holy seed are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the propps that shoar up the places where they live that the wrath of God doth not over-flow and over-whelm them Isa 6. 13. Vse 1. For Instruction Hence learn to behold and admire the excellency and happinesse of every true believer in his portion The All-sufficient God is their portion His greatnesse power mercy grace goodnesse faithfulnesse forgivenesse justice all are for them and that they may possesse him as their portion he gives them his son to be theirs through faith and with him all things 1 Cor. 3 21 22 23. Thus The brother of low degree is exalted Iam. 1. 9. He hath the best portion that God can give and upon the best assurance that God can make Heb. 6. 18. Hence David calleth such the excellent ones Ps 16. 3. He had conversed with rich men great men wise men after the flesh yet he called none of them the excellent ones He well knew that the righteous is more excellent than his neighbour Prov. 12. 26. Vse 2. For Exhortation 1 Generally to all to make out for this portion To this end wait upon God in his Ordinances with thirsting souls It will not be in vain Isa 5. 5. 1 2 3. Prov. 8. 34 35. For thereby either it shall be cleered unto you that the Lord is your portion or the Lord will become your portion And he is so unto them in whom faith is wrought in Christ by the Spirit in the Ministry of the Gospel They that can say to Christ with Thomas My Lord and my God Ioh. 20. 28. may also say to God with David in Ps 142. 5. O Lord thou art my refuge and my portion in the land of the living This is the priviledge of those who answer Gods call by joyning to him in Covenant So saith the Lord I entred into Covenant with thee and thou becamest mine Ezek. 16. 8. And again in Hos 2. 23. I will say unto them which were not my people Thou art my people and they shall say Thou art my God To perswade you hereunto Consider 1. Every man desires to have best for his portion in other things in houses lands food apparel cattle But this portion is simply absolutely the best This Christ teacheth in Luke 16. 12. This he calls our own those another mans VVhen a man views houses or surveys land or tells money for another man his heart is not so affected with them as when he views surveys tells for himself Propriety draws and engages the heart to that wherein a man hath a property though it be but mean and worthlesse and carrieth the heart after it much more when propriety and a most worthy property meet together as David found this to be Psal 4. 6 7. 2. The misery of those that have not this portion Eph. 2. 12. Little or rather no cause have such to blesse themselves in their worldly portions and possessions as worldly men are apt to do Psal 49. 18. For they have their portion onely in this life which is but a vapour But believers are happy in their portion in God both in and after this life For they shall behold his face in righteousnesse and shall be satisfied when they awake with his likenesse Psal 17 14 15. Attend therefore in time to the counsel of Christ in Rev. 3. 17 18. 2. Specially To believers To behaâ—e themselves as it becomes those who have God for their portion That you may so do 1. Professedly avouch God to be your portion Deut. 26. 17. This is done two wayes 1. When you set your love upon him with such an esteem of him as is meet for such a portion Where a mans treasure is there will his heart be also Matth. 6. 21. Let God be your treasure when you look upon all things in the world single out those that you account most amiable desirable then ascend in your thoughts to heaven and contemplate all the excellencies there the rivers of pleasure the blessed fellowship of Saints in glory each of them as dear to another as if all relations of husbands and wives of parents and children and friends were in every one of them yet let God and Christ be above them all So did Asaph Psal 73. 25. So will every one that knows Gods name aright Psal 91. 14. Because he hath set his love upon me therefore will I deliver him I will set him on high because he hath known my name 2. When you are content to part with all to enjoy him alone A maid will say of a man whom she loves I will have him though I beg my bread with him A man will lay out his estate in suit for his own 3. When you live in the world with affections free from worldly ingagements as Pilgrims whose hearts are at home when their feet are travailing abroad 2. Possesse and use and injoy God as your portion Thus 1. Live upon God as the Israelites in Canaan did upon their lots and inheritances Live upon Gods favour in Christ Psal 30. 5. And upon his promises Isa 38. 16. Live by the faith of the Son of God Gal. 2. 20. fetching all your comfort thence 2. Walk with God Gen. 5. 24. and work in God Joh. 3. 21. marry in the Lord live unto the Lord exalting his ends and rules in all things 3. Cast all your care upon him 1 Pet. 5. 7. you may try men in smaller things before you trust them with greater especially if they be strangers But it is dishonourable to God if you do not at the first trust him with all that you are and have When mens hearts sink in every danger it is from a defect either of faith or in faith See how Christ reproved this in Peter Mat. 14. 30 31. Davids first recourse was to God and what ever means he used he looked up to him Psal 5. 3. 4. Live contentedly when you injoy God in his Ordinances without covetousnesse Heb. 13. 5. and with out discontentednesse because of outward afflictions or wants David as he was the sweet singer of Israel so he expressed a sweet frame of spirit in 2 Sam. 23. 5. He
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
God amiable to man who were enemies before by the sin of man 4. That God in Christ is fatherly towards believers in all his Attributes whereby he is described in Exod. 34. 6 7. and other Texts of Scripture all which are in God essential and therefore eternal and infinite 5. That God acteth all these his excellencies by his fatherly providence governing and ordering all things for the good of his people so powerfully that Satan and his instruments in seeking to crosse his revealed will shall and do fulfil his secret will to their own confusion This providence extends as far as the creation all things even the most casual and most disordered things sins and the most free actings of men are ordered by it so that God doth sometimes great things by weak means disabling more likely means Eccles 9. 11. Sometimes without means and sometimes crossing the course of means And when evil is intended God either wholly averts it or limits and bounds it in regard of measure Psal 129. 3. 4. or of continuance Psal 125. 3. Hereby also he causeth and ordereth a cessation of actions that some shall not favour us and others shall want wisdom and ability to help us from Gods with-drawing his concurrence who hath sufficient reason as well not to do what he doth not as to do what he doth The right knowledge of God in his Being is necessary to the well-laying the ground-work of this hope as conducing unto the preparatory purposes and uses 1. To silence all disputes and murmurrings This made Aaron hold his peace Lev. 10. 2 3. And David not to open his mouth Psal 39. 9. 2. To cause the soul to resigne up a mans self to the will of God who worketh all things according to the counsel of his will Eph. 1. 11. So it wrought in Ely 1 Sam. 3. 18. in David 2 Sam. 15. 26. and in the Saints Acts 21. 14. 3. To quicken us to inure our selves to do Gods will that we may be fit to suffer it For passive obedience springs from active Then are mens wills in right order when as God is the highest so his will hath the highest place in our hearts when they are willing to do what God commands to suffer what God inflicts and to be at Gods dispose when this stayeth our hearts in all events that they are in covenant with him who sits at the Stern and hath committed all power to our Redeemer who hath our names in his brest-plate and on his shoulders The second principle to be looked at in God that our hope may be well built on him is a principle of knowing This principle is the written Word whereby God makes himself and his will known unto us without which we have no good ground or warrant to build our hope upon God But that his people may thus hope in him with strong encouragement He gives us his Word that thereby we may know his good thoughts and purposes towards us which is a sufficient ground of hope it being the Word of him that cannot lie and not onely his bare Word but a binding Word his promises which are free expressions of his love with engagement of it unto us nor onely Promises but his Covenant founded upon a full satisfaction made to his justice by our Redeemer as the head of the Covenant and thereunto hath added his Oath Hob. 6. 18. and Seals both outward Rom. 4. 11. and inward Eph. 1. 13. and all this he hath done that our hope might be built upon a strong foundation that believers might be supported in all tempests Isa 54. 9. 10 11. 2. Having such a strong foundation well laid our next duty is to build strongly upon it Which that you may do attend to these directions 1. See that you trust and hope in God by light and strength received from himself 1. By divine light not by meer humane reasons For none can so know God in his truth and goodnesse as to trust and hope in him but by his own light revealing himself to the soul by his Word and Spirit as none can see the Sun but by its own light Psal 36. 9. 2. The divine power must accompany this light For neither education nor examples of others nor our own resolutions can settle our hearts upon God till we find an inward power and authority causing divine truths to shine into our hearts and subduing all our reasonings and thoughts unto the obedience of faith onely that soul which hath found the efficacy of the spirit by the Word in casting it down and raising it up and renewing it can hope in God aright for things of God them and not before a man chooseth God for his portion and cleaveth to him as his chief good then and not before the sweetnesse of Gods love is let into the soul and rellished by it which draweth the whole soul to trust and hope in him Psal 9. 10. 3. Suit the Promises to your several conditions For what ever condition of life any believer is or can be in he hath Promises in the Word suitable to it whether present or possible 1. At present what ever difficulties or impossibilities as to second causes and means appear to sense or reason faith lifteth up the soul above them all to look unto the Promises and power of God and thereby quickneth and strengthenth our hope in him Rom. 4. 19 20 21. Heb. 11. 27. 2. Possible The Saints have found great help to their faith and hope by putting cases and answering their own hearts therein from Gods all-sufficiencies So David Though I walk through the valley of the shadow of death I will fear none evil for thou art with me Psal 23. 4. Again Though an Host should encampe against me my heart should not fear Psal 27. 3. Again God is our refuge and strength a very present help in trouble therefore we will not fear though the earth be removed and though the Mountains be carried into the midst of the Sea though the Waters thereof roar Psal 46. 1 2 3. Paul excellently puts other cases of an higher nature than these and triumphs over them all in the unchangeablenesse of Gods love to believers in Christ Rom. 8. 38 39. 3. When your hope is quickened by the Promises look unto God with a single eye trusting and hoping in him alone To trust upon two props of which one is sound the other rotten is the ready way to fall Make use of all helps which God gives you but hope in him alone For hoping in God is a part of that natural worship of God injoyned in the first Commandement which belongs to God alone Mat. 4. 20. and thus to have our eyes towards God alone is the proper effect of true conversion Isa 17. 7 8. 4. See that the dispositions of your spirits be answerable to the relations you have to God when he becomes your portion and the object of your hope He hath 1. The relation of a faithful Creator and