Spirit of Christ asswage and bring down all proud swelling thoughts High Inclinations are cast down by the Spirit of God The hard Heart is molified and of insensible it becomes sensible and of seared it becomes tender and apprehensive of Sin 2. Ointment hath a penetrating Power to pass through the Pores and diffuse it self through every Pore of the ill affected part So where there is the Unction of the Spirit it openeth the Eyes subdues the Will raiseth the Affections enlargeth the Heart Hence saith the Apostle 1 Joh. 2. 20. But ye have an Vnction from the Holy One and ye know all things i. e. All things needful for Salvation And this Unction is an abiding Unction ver 27. But the annointing which ye have received of him abideth in you and ye need not that any Man teach you that is they need not that any should teach them any new Opinion Let them retain those Principles wherein they have been taught and stick close unto them 3. Ointment hath a refreshing and comforting Vertue Ointments as they make way for the emission of all noxious Humors so likewise for the free passage of all Vital Spirits which do enliven refresh and comfort the Heart Hence we Ps 104. 15. â—sal 4â— 7. Isa â—1 3. Joh. 14. 25 Joh. 14. 16 read that Oil makes the Face to shine And it 's called the Oil of Gladness and the Oil of Joy So the Spirit of God is a Spirit of Consolation call'd the Comforter A Comforter that may abide with us for ever In all our Troubles if we can get God's Spirit for our Comforter we shall chearfully rejoice in Tribulation The Question was Job 15. 1. â— propounded to Job Are the Consolations of God small with thee So it may be ask'd Are the Consolation of God's Spirit small with thee No questionless for they abound in Comfort The Illapses Influences and Communications of the Spirit of God in comforting the Afflicted binding up the Broken-hearted refreshing the Languishing raising up those that are Fallen strengthning the Weak all these set forth abundantly the singular benefit of Divine Consolations flowing from the Spirit of God A fourth Demonstration that Believers Demon. 4. Believers have a Pâ—eâ—ions Inheritance are Precious in the sight of Christ is because that Christ assures them of a Precious Inheritance in the Kingdom of Heaven Heaven is Christs Purchase and by vertue of Christs Purchase it becomes the Saints Inheritance The Tenure where by the Saints hold is in capite in their Head Christ Now for their full assurance there 's a threefold Title whereby true Believers lay claim to Heaven viz. By Promise Donation and Possession 1. By Promise Christ hath promised 1 Title by Promise Heaven unto his Children Amongst many I shall select a few excellent Promises one is Joh. 14. 23. In my Fathers House aâ—e many Mansions if it were not so I would have told you I go to prepare a place for you and if I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also Another nother Promise is Matth. 19. 28. Verily I say unto you that ye which have follow'd me in the Regeneration when the Son of Man shall sit in the Throne of his Glory ye also shall sit upon twelve Thronis Judging the twelve Tribes of Israel A third Promise is Matth. 19. 29. And every one that hath forsaken Houses or Brethren or Sisters or Father or Mother shall receive an hundred fold and shall Inherit Everlasting Life The meaning is not that all these things should be made up in kind that he should receive so many Fathers Mothers and Sisters in the room of them but the meaning is that he shall receive Christ and Everlasting Life which is his Purchase and is infinitely more worth than all the World A second Title which Believers have to 2. Title by Donation Heaven is a Title of Donation Eternal Life is the gift of Christ as may appear Joh. 10. 28. And I give unto them Eternal Life and they shall never perish neither shall any pluck them out of my Hand Further Christs Donation is evident John 17. 22. And the Glory which thou hast given me I have given them Heaven is Christs Gift and there is no merit nor any thing in the Creature to procure God to bestow his great Gift for saith our Saviour Luk. 12. 32. Fear not little Flock for it is your Fathers good Pleasure to give you the Kingdome But though we cannot merit Heaven yet we must be constant and conscientious in the performance of our Duties we must repent believe and be zealous to do good works and to such as are faithful unto Death the promise will be made good unto them Rev. 2 10. I will give thee a Crown of Life It 's true that Salvation is a free Gift and Heaven is the purchase of Christs Blood yet our Duty is to work out our own Salvation with Fear and Trembling Phil. 2. 12. A third Title to Heaven is that of Possession 3. Title by Possession Joh. 3. 36. He that Believes in the Son hath Everlasting Life A Believer hath such an assurance as present Possession can give him For the Word of God is his assurance He hath a Witness 1 John 5. 10. He that believes on the Son of God hath the Witness in himself And he hath both Sealing and Earnest Eph. 1. 13 14. Ye were Sealed with that Holy Spirit of Promise which is the Earnest of our Inheritance The Sealing of the Spirit is Assurance the Earnest is part of Payment or some first fruits of the Harvest so than to have a Title of Promise Donation and Possession must needs be a strong Title Quest But the Question hence will be moved whether any can be assured of their Salvation in this Life Answ To this I Answer That some have been assured and others may be assured 1. Some have been assured as Job c. 19. v. 25. I know that my Redeemer liveth and Paul Gal. 2. 20. Who loved me and gave himself for me And 2. Why others may be assured of their Salvation in this Life For in those Beautitudes mentioned Math. 5. If upon serious search and Examination a Believer can conclude that he is poor in Spirit pure in Heart c. Thence he may infer that he is in a state of Blessedness Likewise the Scriptures give several distinguishing Characters whence we may evidence the assurance of Salvation One is love to the Brethren 1 Joh. 4. 14. We know that we have passed from Death to Life because we love the Brethren Another Character is the loving of Christs appearing The Apostle speaks not only in his own name but also in the name of all Saints Henceforth there is 2 Tim. â—8 laid up for me a Crown of Righteousness which the Lord the Righteous Judge shall give me at that Day and not to me only
And Faith through Gods Gift is a Buckeâ— to Isa 12. 3. draw Waters of Consolation out of those Wells All the Promises are as so many Breasts of Consolation and Faith is as i were a Mouth to suck Milk out of those Breasts Wherefore in all Conditions inward or outward let Faith act on Promises and depend on them and by experience a Believer will find ground of singular support and comfort in the Promises 5. Faith gives us an insight into Heaven 5. Faith gives us an insight into Heaven and a Prospect of Eternity and a prospect into eternity Paul was wrapt up into the third Heaven and by Faith had a foretast of those unspeakable Joys * A Reverend and eminegâ—ly learned Divine gives his conjecture that at that time when Paul was Stoned â—â— was in a Trance and saw the third Heaven The Reaon of his Supposition he gives because the self same Year that Paul was Stoned he was caught up into the third Heaven A. B. Uâ—â—â—r Stephen by the Eye of Faith though the Stones were about his Ears saw the Heavens opened and Christ standing at the Right Hand of his Father Job on the Dunghil when he was scraping himself with a Pot-shread by the eye of Faith saw his Redeemer By Faith Moses amidst all the Reproaches and Cruel Bondage in Aegypt saw the recompence of reward Faith is the Eye whereby we peep through the Curtains of Mortality and take a view of the Glory of Heaven By Faith we enjoy Communion with Father Son and Holy Ghost we receive the first Fruits of that plentiful Harvest earnest or part of payment of a greater Sum which we shall receive in Heaven The Glory which is to be revealed is apprehended in part in this Life by true Believers We have a pledge and some foretasts of the Glory in Heaven What necessity then is incumbent on us to get this Grace of Faith both as to the truth and growth thereof We have such daily need of Faith as we cannot live without it When we pray Faith makes us successful when we hear the Word Faith helps us to profit when we suffer Affliction Faith helps us to be Patient In a Word in dissertion Faith makes us comfortable in Tryals and Encounters Faith makes us so couragious as to stop the Mouths of Lyons quench the Heb. 11 33 34. violence of Fire c. In Life Faith makes us fruitful and in Death Faith makes us Victorious And whilst we live in this World Faith helps us to a Prospect of Heaven As the Israelites saw a glimps of Canaan though a far off whilst they were in the Wilderness so a true Believer by the Eye of Faith sees the Heavenly Canaan He enjoys a Sacred Acquaintance and Communion with God in his Covenants Promises Gracious Influences so that by Faith we enjoy an Heaven upon Earth i. e. some fore-tasts of that Eternal Happiness which is reserved in Heaven for us SECT II. Containing an Vse of Direction SEeing then as it 's evident by the Use 5 for Direction how to get and increase Faith premises that only true Believers set a high estimate upon Christ and Faith is essentially requisite to get and keep so high an estimation of Christ I shall now proceed to the 5th Use which is for Direction how we may get and increase Faith To this purpose I shall prescribe some means partly internal and partly external both exceeding necessary First for Internal Means and that is the The Spirit is an internal means of getting Faith Holy Spirit of God Faith is a Divine Habit infused into the Soul by the Spirit of God Hence we are said to have the Spirit of Faith 2 Cor. 5. 13. The Spirit doth not stand in need of Moral Persuasions to excite us to Faith leaving it to the indifferency of our wills and understandings whether we will chuse or refuse assent or dissent But the Spirit of God Nolentem praevenit ut velit volentem subsequitur ne frustra velit Arg. de Grat. lib. Arg. works powerfully and irresistably and of unwilling makes us willing by antecedent Grace of willing makes us more willing by Subsequent Grace The Seeds of Faith are not sown in our Nature We are Dead as were those dry Bones mentioned by Ezek. 37. 2. Ezekiel until the Spirit of God infuse vital Operations into the Soul The Beginnings of Augmentations and finishings of our Faith all proceed from the Operations of the Spirit of God Where this Spirit is it opens the eyes of the Mind that so we may understand the infinite value of Christ and the absolute necessity of Faith to make particular application of him unto our selves Faith is a wise gift of God and it makes Believers wise unto Salvation Faith and knowledge are hand-fasted and may not be separated Joh. 17. 3. This is Life Eternal to know thee to be the true God and him whom thou hast sent Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. There can be saith a Learned Author no Knowledge without Faith nor any Faith without Knowledge 2. The Spirit of God as it opens the eyes so it inclines the will to yield ready Obedience unto Christ As soon as Divine Light breaks in upon the Soul by the powerful illumination of the Spirit then by the assistance of the same Spirit the will is made pliable and willing and becomes as swift in it's Motions as the Chariots of Aminadab to embrace Jesus Christ with the Arms of Faith Now we cannot Cant. 6. 12. John 6. 44. Cant. 1. 4. come to Christ unless the Father draw us Wherefore the Spouse prays draw me and I will run after thee Though we are not to be accounted as meer Stocks and Stones Because God hath endew'd us with a reasonable Soul and the faculties of understanding and Will yet unless we be assisted with Supernatural strength we cannot perform any Supernatural works We must fetch strength from Heaven otherwise we cannot perform any Spiritual action in a Spiritual manner But being prevented and assisted by Divine Grace we can cooperate through the assistance of that Strength as the Apostle professeth Phil. 4. 13. I can do all things through Christ that strengthens me We cannot understand any saving Mystery till the Spirit inlightens us neither can we will any good thing till the Spirit of God inclines us But by the assistance of the Spirit we have our eyes opened to discern what is good and our Wills inclind to act what is good Having mentioned the Internal means of getting and increasing Faith I come now to the External means and External means of getting increasing Faith they are three the Word Prayer and the Lords Supper 1. The Word is an External means 1. The Word is a means to get and encrease Faith both to get and increase Faith and we are to consider the Word in a threefold Capacity as it is Read Preached
God's Word and staying our Hearts upon his Promises let 's be diligent and conscientious in the discharge of the duties of our calling and questionless God will provide and supply and sustain us by his gracious Providence let 's do our duty and leave all successes unto God CHAP. V. Containing a Fourth Argument from the Saints Experiences THe Fourth and last Argument shall Arg 4 from Saints Experiences be drawn from the Saints particular Experiences Their Experiences are grounds of singular consolation and incouragement So Hezekiah after a signal deliverance from a great Sickness makes a grateful acknowledgment Isa 38. 16. O Lord by these things Men live and in all these things is the Life of my Spirit so wilt thou recover me and make me to Live The Seventy render the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per promissa tua facta So Grotius Men live by promises and providences The experience of these things keeps the Children of God alive and revives their Spirits in the midst of their sorest Afflictions Now Hezekiah had singular experience of God s Faithfulness in recovering him from Sickness which was as is thought the | Cum ficus a medicis etiam nostris adhibeantur ad pestem maturandam fieri potest ut dominus mediciâ—am promissione adjuvaret Calv. in Is 38. 21. Pestilence and granting him a Lease of Fifteen Years for his Life he makes a Poem of Gratitude and communicates his experience to Posterity * It 's Quia celebris etiam erit futurae atati semper vigebit in omnium memoria Calv. a strong Reason which Calvin gives on the Place Because this History will be Famous to future Ages and be kept fresh upon Record And as Hezekiah so David draws grounds of support and comfort from former Experiences When David was to Encounter with Goliah | Saul lookt for one as much Higher than himself as he was Taller than the rest he expected some austere Face and brawny Arm young rudly David is so far below his thoughts that he receives rather contempt than thanks B. Hall's Contemplat Impar congressus a most unequal Encounter in humane Conjecture yet David hath recourse to Faith and Experience which were Armour of Proof He had given his probatum est as you may Read how strongly he urgeth an Argument from 1 Sam. 17. 34 35 36. And David said unto Saul thy Servant kept his Fathers Sheep and there came a Lion and a Bear c. After David had escaped out of Abimelech's Court that was his appellative name or Achish King of Gath you Read what good use David made of this Experimental deliverance Psal 34. 6. This poor Man cryed and the Lord heard him and saved him out of all his Troubles David himself was that poor distressed Man that received such a signal Deliverance whereupon he calls others to joyn with him in Praising of God v. 3 4. By this Example Exemplo suo persuadere conatur reliquis pollicens illis si properent ad Dominum certe fore exaudiendos he perswades others Promising them that if they make hast to God certainly they shall be heard So Musculus on the place And as this Holy Man tells his own Experiences and how Graciously God dealt with himself so he Musters up admirable Experiences of God's Dealings with others as so many Incentives for his faith and recumbency upon God There 's an eminent Instance which I shall mention of great Consequence as the Psalmist expresseth it Psal 74. 13. Thou didst divide the Sea by thy Strengh thou brakest the Heads of the Dragons in the Waters How the Sea was divided is mentioned Exod. 14. 21 22. God caused the Sea to go back by a strong East Wind all that Night and made the Sea Dry Land and the Waters were Divided And the Children of Israel went into the midst of the Sea upon the Dry Ground and the Waters were a Wall unto them on their Right Hand and on their Left Here 's one great Experience that the Sea was dried up and became passable for the Israelites Another is that the Heads of the Dragons were Nominat Principes proceres exercitus pharaonis Dracones hosque ita a truculentia saevitia quam exercuerunt in â—sraelitas appellat Moll broken in the Waters What were these Dragons Answ They were Princes and Captains in Pharaohs Army who for their fierceness and cruelty against Israel were like Dragons What became of these Dragons and furious Enemies See Exod. 15. 4. These were Pharaohs chosen Captains that were Drowned in the Sea The Psalmist goeth on in the same Psalm 74. 14. Thou brakest the Heads of Leviathan in pieces and gavest him to be Meat to the People Inhabiting the Wilderness Hence arise Three Questions 1. What 's meant by this Leviathan 2. How his Heads were broken in pieces 3. How he came to be Meat to the People Inhabiting the Wilderness Quest What 's meant by this Leviathan Answ By Leviathan we understand Pharaoh Calvin observes upon the Place Leviathan non abs re vocatur Pharao propter commoditates maris quia illic regnum suum quasi Balaena exerceat Quest. 2. What 's meant by breaking of the Heads of Leviathan Answ The Forces Strength and Power of Pharaoh were all broken to pieces not one of the Egyptians Escaped Exod. 14. 28. Exod. 15. 19. Now that the great Proud Leviathan Pharaoh was Destroyed and his Captains Horsemen and all his Host these were great Deliverances Quest But 3ly How did this Leviathan become Meat to the People Inhabiting the Wilderness Answ Some understand it of the Spoils and Prey which these Israelites got from the Dead Bodies and that these Dead Bodies were Meat to Wild Beasts and Fowls But I conceive there 's yet a further meaning of these Words God gave the Leviathan to be Meat to the Israelites for their Faith Security and Dependence and in the exercise of their experience and recumbence upon God to this purpose Calvin gives the Sense of the Words Victuals were then laid in Annonâ— fuit tunc reposita quâ— vesceretur populus quia extinctis hostibus securitas non aliter ac cibus vitam protraxit Calv. for their Food because when the Enemies were Destroyed Security as well as Food protracted their Life A few parallel Instances I shall Select St. Peter was delivered from the Fury of Herod Act. 12. 11. And hence he took a ground of Incouragement to go on resolvedly in the Work of the Ministry St. Paul makes a Catalogue of his Sufferings 2 Cor. 11. How often was he delivered from perils of Robbers perils of Waters perils among false Brethren He was delivered out of the Mouth of the Lion i. e. Nero that cruel Man And by all deliverances he was a Gainer and lays down his Experience 2 Cor. 1. 4 5. Who comforteth us in all our Tribulation that we may be able to comfort them which are in any Trouble by 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
lentus iram moderabitur exitum spectans Merc. and will never expect an End but a Man Patient and slow to Anger will moderate his Anger expecting an End By Faith we possess the Head by Love we possess one another by Patience every one possesseth himself wherefore Christs Charge is to be again and again inculcated Luke 21. 19. In your Patience possess ye your Souls The Saints are Recorded for Patterns Non potest accipi dolorum passionum corona nisi praecedat in dolore passione patientia Cyp. de Bono patientâ—ae of Patience Heb. 6. 12. We are here Commanded to be followers of them Who through Faith and Patience inherit the Promises The Patience of Saints is Commended Rev. 2. 19. Rev. 3. 10. There 's a necessity of Patience Heb. 10. 36. Cyprian that Holy Martyr tells us That we cannot receive the Crown of our Sufferings unless Patience go before And he saith likewise in the same Book which is De Bono patientiae That we are Hoc ipsum quod Christiani sumus fidei Spei res est ut autem spes fides ad fructum sui possint pervenire patienti â—opus est Cyp. de Bono patientiae Christians this is the Matter of our Faith and Hope but that our Faith and Hope may come to any Fruit we have need of Patience This Grace of Patience shines in the Dark and in the Night of Sufferings puts forth it self more Conspicuously For Sufferings are the Tryals of Patience Hence it comes to pass that even in times of a dark Vision when God clouds his Countenance a Spirit endowed with Patience Waits Believes Hopes Prayes and thus is prepared for the reception of Mercy when it comes and for the bearing of Sufferings whilst they continue Lay then aside all querulous murmuring revengeful Thoughts and let it be a Christians Strength to sit still and wait quietly and patiently for the Salvation of God 5. Self-Denial Fifthly Amidst Losses and Sufferings Self-Denial Eminently appears and shews it self When the World Frowns Enemies Rage all Cystern and Creature-Helps are dried up quite or Run very low when Interests fail then to keep a Composed quiet Frame of Spirit and to get the Heart above Envy Hatred and Malice is a rare Frame of Spirit But it 's much more an excellent Frame of Spirit to deny a Man's self in time of Prosperity when one enjoys the World as we say at Will and to be in the Float of Prosperity then to strike Sail and to deny Pleasures Luxury and Excess this is a property of an excellent Spirit Of this Spirit was Moses Heb. 11. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 11. 11. when he liv'd at Court When he came to Years more properly rendred when he became Great refused to be called the Son of Pharaohs Daughter Thus did Uriah in a time of War deny himself Godfry of Bulloyne would not wear a Crown of Gold where Christ was Crucified Abdicare a teipso ne abdiceris a Christo â—epudia te ut recipiaris â— Christo Salv. lib. 5. with a Crown of Thorns This Duty of Self-Denial is frequently Commanded in the Gospel as an Instrumental means to receive Christ. And it 's worth our Observation that as we are Commanded to beg our Dayly Bread Day by Day so we are Commanded to Deny our selves and to take up our Cross Day by Day The same Expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vt dies diem sequitur sic crux crucem excipit Beza we have in Luke 9. 23. and Luke 11. 3. For an Ambitious Man to Deny his Honours a Rich Man to Deny his Riches a Voluptuous Man to Deny his Pleasures these are great Acts of Self-Denial Sixthly and Lastly there follows holy 6. Holy Courage Courage a well temper'd and regular Zeal which as Luther used to say When it 's well Temper'd it 's the best gift Ira in suo loco est optimum dei donum Luther of God Here 's a Critical Distinction of Zeal which is of the right Stamp from a private Grudg or distemper'd Passion viz. By being Zealous in the Cause of God and by being meek in a Man 's own private Cause Of this Heroick Spirit was Moses when a Calf was made and there was Dancing about it Moses Transported with singular Zeal threw the Tables out of his Hand and Broke them and Stampt the Calfe to Powder and caus'd Exemplary Justice to be Executed upon the Idolaters Thus Zealous Causa redditur cur Deus injuriam Mosis ul ciscendam crediderit quia ipse in suis injuriis ferendis erat lenissimus Grotius was he for the Cause of God But in his own Cause none more Meek for when Aaron and Miriam chode with him concerning the Aethiopian Woman the Text gives an ample Testimony of his Meekness leaving it upon Record Numb 12. 13. Now this Man Moses was very Meek above all the Men which were upon the Face of the Earth Luther used to say in the Cause of God Hic gero In aliis mansuetus ero in Blasphemiis in Christum non item Zuinglius titulum cedo nulli Though Zuinglius was of a comparative Moderation yet in case of Blasphemies he was a Man of Courage The Courage of Martyrs is renowned in Ecclesiastical Histories Amongst variety that might be named I 'le relate only this following viz. The Si Patibulum crucis inquit Martyr Expavescerem gloriam crucis non predicarem Bern. in vigilias Andreae Coutzen Aulae speculum p. 47. History of Surgius and Bacchus two great Courtiers who being accused for Christians and commanded to Offer unto Idols refused to go to the Temple and gave this answer to the Emperour Nos Imperator sola terrrena militiâ tibi obstricti sumus In animas nullum tibi jus est Illarum Dominus est solus Deus There are two Apostolical Characters of Zeal which if observed we may go on Couragiously and Prosper One is Zeal must be in a good Matter Gal. 4. 18. Saul's Zeal before his Conversion was Predicare Evangelium est derivare in se furoremtotiâ—us Inferni Satanae Luth. Loc. Com. stark naught And the other is it must be according to Knowledg Rom. 10. 2. Luther used to say That to Preach the Gospel was to bring all the Devils in Hell about his Ears yet he was resolved That if every Tile on the Houses was a Devil he would go to Worms and Preach the Gospel CHAP. IX Containing a Third Reason drawn from the Utility and Benefit accruing from this yielding Submissive Spirit A Third Reason shall be drawn from Reas 3 from the Benefit of a submissive Spirit the Utility and Benefit accruing from this yielding Submissive Spirit The Benefit is exceeding great because hereby the whole Man is set in a right Frame and Order When we can chearfully rely upon God and depend upon his All-Sufficiency then our Thoughts Words Affections and
because it is Incredible I 'le leave off Disputing and learn to Believe Great and wonderous Effects have been brought to pass by the Faithful Prayers of the Children of God When the Army of the | Antoninus Emperour was like to Perish for want of Water the Christian Army that was called Euseb Eccles Hist l. 5. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayed and a plentiful Rain was poured down When a Young Man at Wittenburge had Sealed an Indenture to the Devil upon the Prayers of Luther and others joyn'd with him the Indenture was thrown in among Oratio est Deo Sacrificium Diabolo flagellum animae Solatium Aug. them through the Window What will not a Prayer made of Faith as an Instrumental Means under God effect Such a Prayer is said to be a Sacrifice to God a Scourge to the Devil and a Comfort to the Soul A Third Qualification of Prayer is Qual 3. Prayer must be Offered in Christ's Name this that it must be Offered in Christ's Name and his alone No other Object of Faith but Christ nor any other Advocate no other Mediator nor Intercessor Joh. 16. 26. Joh. 15. 16. but Christ alone Christ tells us we must Ask in his Name and we shall have whatsoever we Ask for given unto us Christ is that Altar whereupon we must Offer all our Sacrifices He is that great Master of Requests who must prefer our Petitions to his Father Besides his Name there is no Salvation Acts 4. 12. Besides his Blood there 's no Redemption Eph. 1. 7. Wherefore Luther tells us Whatsoever is Prayed Quicquid oratur doceâ—ur vivitur Extra Christum est Idolatria coram Deo peccatum Luth. Tom. 3. Edit Gen. p. 300. Non solum periculum sed horribile est de Deo extra Christum cogitare Luth. in Psal 28. Taught and Lived without Christ is Idolatry before God and Sin And he likewise saith That it 's not only Dangerous but Horrible to think of God without Christ Neither Heathens nor Jews know how to Pray neither can any Prayer they make obtain Favour at God's Hand because they Pray not in the Name of Christ And without Christ God is a Consuming Fire an Inexorable Judge but in Christ a Merciful and Reconciled Father Christ is our Peace Eph. 2. 14. He hath Trod the Wine-press alone Isa 63. 3. Wherefore we must prefer all our Prayers in the Name of Christ As it 's reported of the Persians that when they had Offended their King they brought his Son in their Arms hoping thereby to Reconcile themselves to the King So we must present Christ unto the Father in the Arms of Faith He is our Reconciler the beloved Son in whom the Father is well pleased If Adam and all his Posterity had Suffered Pains and Torments to all Eternity they could not have merited God's Favour But Christ hath merited by his active and passive Obedience And saves Heb. 7. 25. to the uttermost all those that come unto God through him seeing he ever Lives to make Intercession for them Luther hath a notable Expression I saith he often and willingly Inculcate Ego saepe libenter hoc inculco ut extra Christum oculos aures claudatis dicatis nullum vis Scire Deum nisi qui fuit in gremio Mariae suxit ubera ejus Luth. in Psal 30. this That without Christ you may shut your Eyes and Ears and say that you know no God but him that was in the Lap of Mary and Suckt her Breasts A Fourth Qualification of Prayer is Qualif 4. Prayer must be Offered up with Fervency Quod assiduam sonaâ— instantiam Eras that it must be with Fervency Hence the Apostle Exhorts Rom. 12. 12. Continuing instant in Prayer The Word is Emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fortiter perdurantes there 's Strength and Perseverance exprest by that original word We must put our whole Strength to the Duty so we are exhorted Col. 4. 2. And we have Encouragement from the great Success of a Fervent Prayer James 5. 16. The effectual Fervent Prayer of a Righteous Man availeth much In which words there are observable 1. The Person qualifyed A Righteous Man i. e. Such a one who is made Righteous by the Imputation of Christ's Righteousness Such a one hath the Spirit of Adoption and the Spirit of Prayer for they both go together Gal. 4. 6. And as for such who have not Christ's Spirit they have their dreadful Doom Rom. 8. 9. They are none of his and if none of Christ's they are the Devils questionless 2. Observe the Qualification of Prayer It 's rendered Effectual fervent Prayer in the Original It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word of great Weight and choice Signification Those that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were Inspir'd and Transported in a high manner they could do great Things As Saul said of David we may say of Prayer Thou shalt do great Things and also shalt prevail It was said of Luther Quasi dicas â—tuosam i. e. ardeâ—tem assiduam opponi putant perfunctorie Beza in Prayer Tantum potuit quantum voluit The Prayer that God Requires and Accepts must be a Rowzing Fervent Vigorous Prayer God requires the Male in the Flock and there 's a Curse upon the Deceiver that hath a Male in the Flock voweth â—ui timide rogat docet â—egare Deus differt dare ut tu discas orâ—re Deus frequenter differt nostra postulata ut discamus grandia granditer desiderare Aug. Sacrificeth to the Lord a corrupt Thing Mal. 1. 14. The Life Heat Vigor and Fervency of the Heart must all be imployed for God To ask faintly is the ready way to be denyed If God delay â—s it is that we may add more Vigour and Fervour to our Prayers God would have us Cry louder and Knock harder and Seek more diligently and Wait more Patiently 3. The Success followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Availeth much There 's a Blessed Success Prisoners have been Prayed out of Prison Armies have been Discomfited Plots have been Counterplotted by Fervent Prayers O! What great Things have been brought to pass by Prayer Yet I cannot approve of those over-bold Expressions of some who say That Prayer is an Omnipotent Vertue and Prayer is Clavis viscerum Dei But these may be understood Clave non Errante and in a sound Sense admit of a fair Interpretation We Pray but the Spirit Bombarda Christianorum Luth. teacheth us how to Pray Prayer is only an Instrumental Means as a Weapon in God's Hand that Moves and Guides it So that the Gift Grace and Success of Prayer all come from God and to God we must return the Praise and Glory of all A Fifth and Last Qualification of Prayer Qualif 5. of Prayer is Perseverance Nisi adsit in orationae perseverandi constantia nihil oâ—ando agimus Caâ—v Iustii l. 3. â— 20. August Hae. 57. is
Perseverance so we are commanded 1 Thes 5. 17. Pray without Ceasing The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Intermission or Continually This is Interpreted by the same Apostle Ephes 6. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in every Season and Col. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alwayes He saith Austin prayeth continually who lets no Day pass without Prayer Though God Frown and be Angry we must persevere in the Duty of Prayer And it 's a good Signe to continue Fervent in the Duty even when God defers us and seems not to hear us A Hypocrite will not hold out He prayes only by Fits and Starts VVill he delight himself in the Almighty VVill he always call upon God saith Job c. 27. v. 10. A Third and Last Duty as a Special Duty 3. To get the Ornament of a meek quiet Spirit Help and Direction to depend upon God's All-Sufficiency even in Suffering Times is To labour to get the Ornament of a Meek and Quiet Spirit which as the Apostle Peter saith is in 1. Pet. 3. 4. the Sight of God of great Price A composed quiet Spirit is put into an excellent capacity to submit unto God and depend on him amidst the greatest Straights and Difficulties It 's Observed that Glowormes shine brightest in the darkest Nights I am sure a meek and quiet Spirit appears most conspicuously in the Night of Afflictions Some are naturally more Meek than others and have in some measure attained unto this Moral Vertue as Socrates and other Heathens did But a Christians Meekness shews it self amidst Revilings Buffettings and variety of Evil Entreaties from ungodly Men. How doth he labour to moderate his Passions and even amidst blustring Storms and Tempests then he endeavours to becalm his Spirit so that though there be Storms without he would gladly get and keep Serenity within For Instance when God Chastiseth with his own Immediate Hand by Famine Pestilence or other Noxious Diseases now is a time to exercise Meekness and Composedness of Spirit When God permits Satan and his Instruments to Persecute the Saints then is the time to be Silent and avoid Murmuring and Reviling Language and to prepare to do and Suffer as becomes Christians and quietly to wait for God's Salvation God's Vine Thrives most by Bleeding and Persecutors serve instead of Gold-Smiths to Purify and Refine God's Children in the Furnace of Affliction The Fire purifieth Gold and Silver but consumes Stubble Wicked Men grow worse and worse by Afflictions but Godly Men grow better and better more weaned from the World more Heavenly minded and more Fruitful in every Good Word and Work It 's observable that Oyl increaseth the Flame whereas Water quencheth it Fretting and Chafing is like Oyl to the Flame Meekness is like Water to quench it A Flint is sooner broken on a Pillow than on an Anvile A soft Answer saith Solomon turneth away Wrath. Meekness and Calmness of Spirit Works much Good every way for a Meek Man enjoyeth himself and those Possessions which God bestoweth on him Psal 37. 11. But the Meek shall Inherit the Earth and shall Delight themselves in the abundance of Peace This Christ Promiseth Mat. 5. 5. They are Blessed Persons They shall be free from many outward Vexations whereunto Angry Persons expose themselves They shall as Hierome Observes Inherit Haereditabunt terram illam viventium â—â—a mites humiles possideb terram hoc est vitam aeternam Hieron in Psal 37. this Earth and the Life to come Meek Persons have Interest in those Promises whereof one is They shall Eat and be Satisfied Psal 22. 26. Another is That God will Guide them in Judgment Psal 25. A Third is That God will Beautify the Meek with Salvation Psal 149. 4. If then we would profit by Afflictions we must get a meek and quiet Spirit Affliction Preacheth Meekness of Spirit And some have learn't more Meekness by a few Weeks Imprisonment than by hearing Sermons for many Years before Affliction is one of God's Teaching Ordinances and when a chastising Rod and a teaching Word go together there 's a Mercy in such an Affliction If we would be followers of Christ we must be Lowly and Meek for he Propounds himself a Pattern for our Imitation Learn of Me for I am Meek and Lowly in Heart and ye shall find Rest unto your Souls Mat. 11. 29. If we would Reap any Profit by the Word we must Receive it with Meekness 1 Jam. 1. 21. If we would gain a lapsed Brother we Gal. 6. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aptum reddite sanate quod Corruptum est quae significatio bene congruit buic loco Grâ—t must Restore him or set him in Joynt in the Spirit of Meekness Wherefore this will be our Wisdom and Glory both to get such a composed and quiet Frame of Spirit and so to behave our selves in Sufferings with that Mildness and Christian Meekness as that the worst of our Enemies may be constrained to Confess that God is in us undoubtedly of a Truth How many have lost the Honour and Comfort of their Sufferings by mixing their own Passions and Revengeful Speeches Froward and Reviling Speeches detract from the Honour of a Cause be it never so Good Excellent is the Counsel of Cyprian If saith he Si filii Dei sumus pacifici esse debemus corde mites Sermone Simplices affectione concordes unanimitatis nexibus cohaerentes Cypr. de unitate Ecclesiae we be the Sons of God we ought to be peaceable and mild in Heart single in our Speeches agreeing in our Affections and agreeing in the Bonds of Unanimity Thus then if we put these Three forementioned Duties into continual Practice viz. To Live by Faith to set the Spirit of Prayer a Working and Possess our selves with a meek and quiet Spirit We shall Learn to Trust and Depend upon God's All-Sufficiency amidst the greatest Fears Dangers Straights Losses and Difficulties that are either Imminent or Incumbent upon us CHAP. XVI Containing a Third Use for Examination in Five Queries IT will now be Requisite that I Inlarge Vse 3 for Examination a Third Use for Examination and Tryal whether we believe God to be All-Sufficient and whether in all times we will stay and depend upon him This nearly concerns every one of us to put our selves upon a strict Tryal and Inquisition In pursuance of this Use I shall propound these ensuing Queries Whether we acknowledge God's absolute Quer. 1 Whether we acknowledg God in the Relations he hath over us Power Soveraignty and Dominion And do we acknowledge him in those Relations he hath over us Do we acknowledge him our Creator If so we may conclude that a Creator will take care of his Creatures Do we acknowledge him our King and Governour If so we shall confess that a King will Defend Protect and Rule his Subjects Do we acknowledge God our Father Then a Father will provide for his Children Do we acknowledge
God our Lord and Master Then a Master will provide for his Family If we did consider these Relations between God and us How much would our Spirits be settled and established To Consider That God is our Portion Lam. Psal 23. 1. Gen. 15. 1. and Shepherd our Shield and exceeding great Reward a tender Father full of Bowels a God of all Consolations these things should keep us from sinking in the greatest Storms and Tempests If we had Faith enough to make use of our Pronoun My and apply God as My God there 's abundantly enough to Support and Revive us under the heavyest Pressures that can befal us Deus Col. 3. 11. meus omnia God is all in all and with God the most Bitter thing is Sweet and without God the Sweetest thing is Bitter A Second Query is Whether we have Quer. 2 Whether we have recourse to God as our Counsellor continual Recourse to God as to our Counsellor in all Conditions both in Prosperity and Adversity Do we Ask Counsel of God and beg the Guidance and Direction of his Spirit Many Ask Counsel of Flesh and Blood Corrupt Interests and Carnal Relations and have no regard to the Word of God and they Prosper accordingly Saul Ask Counsel of the Witch of Endor and Ahaziah sent to Ask Counsel of Baal-Zebub the God of Ekron but they paid dear for going to such Counsellors But a true Believer makes God his Counsellor he 's sensible of his want of Wisdom and he Asks Wisdom of God he knows not what to do not how to wind himself out of intricate and perplexed Affairs but he falls upon his Knees and begs Directions from Heaven Abraham's Servant made Applications to God by Prayer and he was Successful in his Journey Jacob Prayed to be Delivered from his Brother Esau when he came against him with Four Hundred Men where to Ask Counsel else he knew not nor would not Ask of any but of God alone It 's easy to Judg how much a Man respects his Counsellor and how much Confidence he reposeth in him when forsaking all others he adviseth with him alone in all his doubts and applieth himself to Him alone in all his Difficulties If then we repair to God by Prayer and Supplication and beg his Direction and Assistance and Wisdom from him to Counsel us and if we rely upon the Counsels of his Word it 's Evident that we believe him to be All-Sufficient and put our Trust and Confidence in him What a stir was there amongst Philosophers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to find out the meaning of one Word Insomuch as Hermolaus Barberus went to the Devil to know the meaning thereof and he left him more unsatisfied than he found him What a bussle do Star-Gazers and Judicial Astrologers make in giving their Judgment upon Conjunction of Planets And how false they are in their Judgments is notoriously Apparent Such Chaplains of the Devil have their Doom as the Prophet Denounceth Isa 47. 13. Let now the Astrologers the Star-Gazers the Monthly Prognosticators stand up and Save thee from those things that shall come upon thee Behold they shall be as Stubble the Fire shall Burn them they shall not deliver themselves from the Power of the Flame there shall not be a Coal to warm at nor Fire to sit before it | Mr. Gataker A Reverend and Eminently Learned Divine Encounters these Star-Gazers and though they opposed him as Jannes and Jambres resisted Moses yet he abundantly confuted them Such Annotations of Mr. Gatakers saith he as tell before hand the Occurrents of each Month as our Prognosticators also do these are under the Judgment of that Text. But whither should a People go but to their God He is Isa 9. 6. Heb. a God of Wisdom Christ is a Counsellour and the Wisdom of the Father To go for Counsel else-where we shall â—e sure to speed worse What befals those Who Ask Counsel at their Stocks But to be given over to vilest Abominations and so left Incorrigible Hos 4. 12 13 14. What 's their Punishment Who set at Naught all the Counsels of God Read Prov. 1. 26. I also will Laugh at your Calamity I will Mock when your Fear cometh Wherefore let 's resolve as Naomi gave Counsel to Ruth not to be found Gleaning in any other Field Let 's not Consult with Carnal Interests and Selfish Ends and Designs but let us be much upon our Knees seeking God for Direction begging Wisdom of God for Ordering all our Affairs We may Ask of Men Counsel and meet with Reproaching Upbraiding Language from them but the Apostle tells us Jam. 1. 5. If any of you lack Wisdom let him Ask of God that giveth to all Men Liberally and Upbraideth none and it shall be given him The Gifts of some are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the Trojan Horse with an Ambuscado in it and as a Greek Author saith Timeo Danaos dona ferentes Virg. Aen. 2. Isocra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They rather make a Market than do a Courtesy But God is a Liberal free Donor God gives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 simply and singly A Third Query is Whether we in all Quer. 3 Whether in all our dangers we have recourse to God as our Refuge our Dangers have Recourse unto God as our Refuge That 's a Sign of our Affiance in God and of our dependance on him When in our greatest Dangers we make him our Refuge and our hiding Place Thus the Psalmist begins Psal 46. God is our Refuge and Strength a very present Help in time of Trouble This Psalm comforted Luther in all his Afflictions he would say Come let us Sing Psal 46. And then we will not Fear God's Children have a place of Refuge Prov. 14. 26. And who is this Refuge we Read Isa 25. 4. For thou hast been a Strength to the Poor a Strength to the Needy in his Distress a Refuge from the Storm a Shadow from the Heat when the Blast of the Terrible one is as a Storm against the Wall Christ is this Refuge promised Isa 32. 2. A Man shall be as an Hiding place from the Wind and a Covert from the Tempest as Rivers of Waters in a Dry place as a Shadow of a great Rock in a weary Land Who Seeks not in Danger some Refuge or other Even brute Creatures Seek after a Refuge and Shelter The Conies saith Solomon are a feeble Folk Prov. 30. 26. yet make they their Houses in the Rocks The Birds of the Air have Nests Foxes have Holes the Beasts of the Field when a Storm is a coming make hast to Shelter themselves under the Defence of great Trees Amongst Men there are variety of Refuges For Instance The Jews had their Cities of Refuge The Romans had their Asylum And amongst variety of Men as their Fancy leads them they make choice of various kinds of Refuges The Voluptuous Man hath recourse to his
32. Things For one to have the Good Things of this Life as Riches and Honours and to have Christ with them to have them Sanctifyed this is the Mercy indeed And Fourthly and Lastly Here is the 4 Ground of Comfort is Hope of Eternal Glory greatest Ground of Comfort even the Hope of Eternal Glory Whatever be the Sorrow in Seed-Time the Harvest will make amends for all Whatever be the Losses the Riches of Christ will make abundant Compensation The Kingdom of Heaven the Glory to be revealed the Eternal Sabbath the Beatifical Vision these are in the Eye Heart and Meditation of the Saints of God Wherefore with Moses they look unto the Recompence of Reward with Stephen Heb. 11. 26. they see Christ amidst their Sufferings and with Moses see him who is Heb. 11. 27. Invisible Compare the Outward Sufferings with Inward Comforts and especially Transient Sorrows with Eternal Joyes and there will be abundant Cause of Comfort notwithstanding the greatest Afflictions that are on us or may befal us in this present World Heaven will make amends for all and the Consolations of God are sufficient for us Amidst Fears and Perplexities for real or imaginary Losses let us Comfort our selves with the Text and take Counsel from the Man of God his Answer to Amaziah viz. The Lord is Able to Give us much More than This. And upon this Consideration our Spirits will be Revived and Supported in the Times of Jacob's Troubles FINIS THE CONTENTS OF THE First Treatise Chap. I. Containing the Coherence and Exposition of the Words the Division of them and a Doctrine inferr'd from them page 1 unto page 12. Chap. II. Contains the Method of Proceeding therein the First Argument took from God ' s Attributes pag. 12 unto pag. 32. Chap. III. Contains a Second Argument drawn from God ' s Promises p. 32 unto p. 37. Chap. IV. A Third Argument is took from God ' s Providences p. 37 unto p. 52. Chap. V. Contains a Fourth Argument took from the Saints Experiences p. 52 unto p. 59. Chap. VI. Contains the Demonstration of the Doctrine by Reasons and first from Necessity of Precept p. 59 unto p. 65. Chap. VII Proves the Doctrine from the Necessity of Means in Four Particulars p. 66 unto p. 77. Chap. VIII Contains a Second Reason which is took from the Excellency of a Quiet and Submissive Frame of Spirit p. 77 unto p. 89. Chap. IX Contains a Third Reason drawn from the Vtility and Benefit accruâ—ng from this yielding submissive Spirit p. 89 unto p. 99. Chap. X. Contains a Fourth Reason concerning the sad and mischievous Consequences of Striving Strugling and Repining against God p. 99 unto p. 102. Chap. XI Contains a Resolution of Particular Cases p. 102 unto p. 130. Chap. XII Contains an Vse of Reprehension to Vnbelievers Murmurers and rash Censurers p. 130 unto p. 143. Chap. XIII Contains an Vse of Exhortation with several Motives to depend on God's All-Sufficiency p. 143. p. 153. Chap. XIV Discovers Two Grand Impediments viz. Covetousness and Hypocrisie p. 153. unto p. 160. Chap. XV. Directs to Three special Duties viz. To live by Faith To set the Spirit of Prayer a working and To get a meek and quiet Spirit p. 160 unto p. 180. Chap. XVI Containing a Third Vse for Examination in Five Queries p. 181 unto p. 195. Chap. XVII Containing the Fourth and Last Vse for Consolation p. 196 unto the End p. 207. ERRATA In the First Treatise PAge 3. in the Margent r. aegre velli potest p. 27. Marg. r. Paterculus p. 35. Marg. r. restaurare and naufragio p. 39. Marg. r. Benefacit p. 43. liâ—e 5. r. Thirst p. 53. lin 5. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 64. Marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 79. Marg. r. Salv. and punimur p. 92. Marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 117. Marg. r. Exemptus p. 127. lin 19. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 144. Marg. r. conscientiam afflictam and excitare p. 167. lin 26. r. Jam. 4. p. 170. Marg. r. profectae p. 173. Marg. r. vos p. 193. Marg. r. amittere p. 197. lin 3. r. none THE Second TREATISE Concerning the PRECIOUSNESS OF CHRIST Preach'd long since for the substance thereof but since much inlarged at St. MARIES OXON By Henry Wilkinson D. D. Then Principal of Magdalen-Hall Matth. 13. 45 46. Again the Kingdom of Heaven is like unto a Merchant-Man seeking goodly Pearls who when he had found one Pearl of great Price went and sold all that he had and bought it LONDON Printed for John Kidgel at the Great-Atlas in Cornhill 1681. TO THE Candid READER WHAT here Reader I present to thy View and as I hope to thy Candid Interpretation I Preach'd many Years agoe at St. Maries in Oxford Since I have form'd it a Treatise with Inlargements The Subject Discoursed on is The Preciousness infinite Dignity and Value of our Blessed Lord and only Saviour Jesus Christ The Wise Merchant in the Parable Sold all and Bought this Pearl of great price It 's Chrysostomes Observation Matth. 13. 45 46. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysoft in loc Christ is the Pearl of infinite Value if you sell not all you cannot purchase it It 's worth our best Inquiry to ask who are they that put the highest price and estimation upon our Holy Lord Jesus The Text gives a full Answer Unto you which believe he is precious Only true Believers value Christ above all others The Vnbelieving Gadarens preferred their Swine before a Saviour and Demas valued the World above Christ and his Apostles It 's Recorded in History that a Profane Duke of Bâ—â—â—on proâ—est That he would not leave his part in Paris for his part in Paradice It 's no new thing for Swine and such who though they are in Meâ—s shape who have Brutish Qualities to trample precious Pearls under their Feet they resemble the Dung-hill Cock in the Fable who would rather have a Grain of Barley than all the Jewels in the World But a True Believer who hath Experimental Knowledge of the Superlative worth of Christ values him at a higher Price than all the Kingdoms of the World and the Glory of them It 's evident how highly the Love-sick-Spouse valued Christ Câ—â—â—t 4. 10 11 12. A Holy Martyr when the Flames were about his Ears Cryed out None but Christ None but Christ And John Lambert Mr. Bradford that eminently precious Martyr often poured out abundance of Tears upon his Trencher as he sate at Table and being asked the reason why he Wept he Answered because he could not bring his dull Heart to love Christ more than he did Mr. Calamy late Pastor of Aldermanbury an Eminent and Faithful Minister of the Gospel who though Dead speaks in choice Works and Exemplary Conversation amongst many other excellent Writings of his in Print put forth a very â—seful Book well worth the reading over and over again call'd The Godly Mans Ark in the
Take a natural Man in his best Accomplishments of Nature yet he neither receives nor perceives the things of the Spirit of God * Rerum supernaturalium mysterii evangelici non esse cognitionem aliquam naturalem aut naturae viribus acquisibilem c. Vid. Doctorem Reynoldum in conc cui tit Animalis homo 1 Cor. 2. 14. A Beast may as soon understand Reason as a natural Man whilst he remains so the saving things of God Spiritual things are beyond his Ken and beyond his Cognizance But a Spiritual Man judgeth all things v. 15. He hath his Eyes in his Head his Senses exercised an Vnction whereby he knoweth all things 1 John 2. 20. He knoweth all things necessary to Salvation for Christ is his Teacher Christ is that great Prophet who instructeth his Church the great Rabbi and Master that teacheth as never any Man taught He is a Counsellor Isa 6. 9. The Wisdom of the Father Therefore we must go to Christ for Wisdom He teacheth us that divine Wisdom that cometh from above In our Doubts let us go to Christ for Counsel In our Distress let us go to Christ for Comfort He is both a Counsellor and a Comforter And by vertue of Christ's Prophetical Office we have light in our Understandings This is Christ's Gift Eph. 5. 14. This was prophesied Isa 60. 1. Arise shine for thy Light is come and the Glory of the Lord is risen upon thee This Prophecy relates to the glorious Light breaking forth in the days of the Gospel And this was the end of Christ's coming to give light to them that sit in darkness Luk. 1. 79. A light to lighten the Gentiles and the glory of thy people Israel Luke 2. 32. Hence we obtain renewed Spirits inlightned Judgments a Spirit of discerning to discern between things that differ These are the Fruits of Christ's prophetical Office All things necessary for Salvation are taught in the Word of Christ and by the Spirit of Christ The Word is a Lamp and the Spirit directs us in the use thereof The Spirit worketh by the ministry of the Word We have no warrant for inward teachings by a Light within us as some strangely fancy Thus we may discern whether that Light which is within them as they say be a true or false Light for if it be true it borrows its Light from the Lamp of the Sanctuary even the written Word of God and accordingly walks Otherwise that inward pretended Light which derives not its Light from God's Word is an Ignis fatuus and will lead the Followers into by-paths and dangerous Ways Wherefore let 's be exhorted to keep close to the Word of God which is the Gospel of Reconciliation and the Gospel of our Salvation and let us be earnest Solicitors unto Christ the great Prophet that he would assist us by his Spirit to understand his Will revealed in his Word Let 's go to God for Wisdom and Illumination James 1. 5. If any of you â—ack Wisdom let him ask it of God who giveth to all Men liberally and upbraideth none Here are two great encouragements 1. God is a most liberal Donor he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isocrates giveth liberally though Men expect great Rewards for their Counsel yet God most liberally giveth Counsel Men may give good Counsel but cannot compel them to whom it is given to take and follow it But God can open the Eyes and Heart and direct the Feet and order and guide the whole Man and work Obedience 2. God upbraideth none It oft times falls out amongst Men that if they do a Kindness they upbraid them with it who are the Receivers But it is not so with God he doth not exprobrate nor hit us as we say in the Teeth either with present Defects or former Failings And if Men be constant Suitors to great Persons they will soon be weary of their Company But God doth not upbraid his People notwithstanding their frequent addresses to him Here then is singular encouragement to make our Applications frequent and serious to this great Prophet our Lord Jesus Christ that he would take away the Scales of Darkness and Veil of Ignorance from our Understandings and instruct us in his Will and guide us by his Almighty Counsel till at length he bring us unto his Glory CHAP. VI. Of Christs Kingly Office SECT I. Proving that Christ is a King HAving before handled the Priestly and Prophetical Offices of Christ I shall now treat of his Kingly Office And in this method I shall proceed 1. To prove Christ to be a King 2. Lay down Reasons why Christ is a King 3. To represent our Duty to Christ as our King 1. To prove Christ to be a King there 1. Christ is proved to be a King by Scripture Prophecies and the accomplishment of them Praeficerem Regem meum Messiam populo meo Israelitico ut illi nomine meo imperaret Vatablus are many Prophecies extant particularly Psal 2. 6. Yet have I set my King upon my holy Hill of Sion This plainly declares Christ to be King of his Church The Prophet Isaiah calls him the Prince of Peace Isa 6. 8. And to distinguish Christ's Government from all other Kings whatsoever he sets forth the perpetuity of Christ's Government ver 7. Of the increase of his Government and Peace there shall be no end Further I 'le cite the same Evangelical Prophet prophesying of Christ's Regal Government and the great Security we shall obtain thereby Isa 32. Quod si vere dictum fuit de Ezechia multo magis de Christo quem optimum ac potius unicum refugium habemus in his procellis quibus nos agitari necesse est quamdiu in hoc mundo versamur quoties ergo torremur aestu sub ejus umbram nos recipere discamus Calv. 1 2. Behold a King shall reign in Righteousness and Princes shall Rule in Judgment and a Man shall be as a hiding place from the Wind and a cover from the Tempest as Rivers of Water in a dry place as the Shadow of a great Rock in a weary Land This King this Man is Christ who shall judg righteous Judgment who shall abundantly secure protect and preserve his people from the violence of their malicious Adversaries When Herod enquired of the chief Priests and Scribes where Christ should be born they gave their answer out of the Prophet Micah c. 5. 2. But thou Bethlehem Ephratah though thou be little among the thousands of Judah yet out of thee shall he come forth unto me that is to be Ruler over Israel whose goings forth have been from of old from everlâ—sting Upon this Answer given from this Scripture by the chief Priests and Scribes Herod supposed that a King should be born to depose him therefore he barbarously murdered the young Children In that Text two things are principally observable 1. Christ's Incarnation out of these Words Thou Bethlehem i. e. out of thee shall Christ
2. A Vine is exceeding nourishing 2. A Vine is nourishing Wine makes the Heart glad and refresheth the Spirits and comforts the Weary and Afflicted So Christ abundantly refresheth and comforts his Children His Consolations are abundantly sufficient for them 3. The Vine communicates Juice and 3. The Vine communicates Juice and Nourishment unto the Branches Joh. 1. 16. nourishment unto the Branches so Christ communicates his vertues to his People In Christ there is a fulness Col. 1. 19. and there is a Derivation from the Root to the Branches Of his fulness we receive Grace for Grace A 3d. Tree whereto Christ is compared 3. Christ is compar'd to a Medicinal Tree is a Medicinal healing Tree a none-such and unparallel'd for its excellent virtues Rev. 22. 2. It 's the Tree of Life which bears twelve manner of Fruits and yielded her Fruit every Month and the leaves of the Tree were for the healing of the Nations Such a Tree as this was Prophesyed of Ezek. 47. 12. and the Fruit thereof shall be Meat and the Leaf thereof for Medicine Now who is the Healer of Soul and Body but Jesus Christ The Word of God is our Souls Physick but Jesus Christ is the Physician who prescribes the Physick And Christs Spirit accompanying his Word makes it effectual The twelve manner of Fruits mentioned in the forecited place Rev. 22. 2. shews variety of comforts and plenty And as Leaves laid on Wounds conduce to the healing of them So in all the Ordinances of God when Gods Spirit sanctifieth them there 's a healing vertue not as if they healed by their own Power but by the Power of Christ working effectually upon them I might add further comparisons but I conceive there 's no necessity to make farther Inlargements in so clear a point CHAP. VIII Concerning Christs Purchases of Justification Sanctification and Glorification SECT I. Of Justification by Christ FUrther to represent the excellency of Sect. 1. Of Justification by Christ Christ we are to consider his threefold purchase viz. Of Justification Sanctification and Glorification for all true Believers In order we begin with the Purchase of Justification And herein we are to consider that we are not to treat of any legal Justification by works so no Man can be justified for we have all sinned None but Christ who was and is God and Man United in one Person could keep the Covenant of works but we are to treat only of Evangelical Justification which consists in the imputation of Christs Righteousness In handling of this Justification we are to consider Quid Nominis and Quid Rei i. e. The Name and the Thing 1. For the Quid Nominis The Greeks 1. For the Name of Justification express it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Terms are Forensical opposite to Condemnation The Metaphor of Justification is taken from a Judge who absolves the Prisoner at the Bar when a Pardon is brought from the King So though we are Condemned by the Law at the Bar of Divine Justice yet we are justified and acquitted by the imputation of Christs Righteousness We read in Scripture of being Justified before God Rom. 2. 13. and of being made Righteous Rom. 5. 19. and of imputing Righteousness Rom. 4. 3. and of being accounted Blessed who have Righteousness imputed and Sins remitted Rom. 4. 6 7. All these are Synonymous Expressions and serve for the farther Explication of the Doctrine of Justification From the Quid Nominis let 's come to the Quid Rei and inquire concerning the thing it self or nature of Justification 2. Consider the thing it self or nature of Justification The Article of Justification was so highly valued by Luther that his thoughts Night and Day ran upon it This indeed is the Foundation of all our Comfort and all our strength lies in the Doctrine of Justification by free Grace In corde meo regnat iste unus Articulus in quâ— fiuunt refâ—â—untque mâ—ae cogitationes theologiâ—â— die nâ—cteque Luth. Instead of giving Definitions of Justification because they are many I will make a farther Inquiry into the causes of Justification and the Properties or rather Singularities which appertain there unto 1. Let 's consider the causes of Justification 1. Consider the Causes of Justification The Efficient cause is God Is 43. 25. The impulsive moving cause is the Mercy of God Eph. 2. 2. The Material cause is the effusion of Christs Pretioâ—s Blood The formal cause is the imputation of Christs Righteousness The Instrumental cause is Faith But considering every Instrumental cause is to be reduced to it's efficient cause from whence it proceeds I shall distinguish * Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut qualitas propriè aut â—otus actiâ— vâ—l passiâ— aut opus aliquod bonum eximii pretii quasi ipsâ— sit justitia aut ejus pars aut etiam justitiae loco ex censu aestimatione Dei sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nâ—mpe ut modus medium Instrumentum ceu oculus manus qua Christi ejusque Justitiae participes redâ—â—mur adeoque relative ad objectum Jesum ipsius justitiae prâ—â—â—ssâ—â—â—is gratiae Purions Theol. Synops with a Learned Author that we are not Justified by Faith primarily in a proper sence as a Quality but secondarily as a means and instrument as an Eye to see and as an Hand to lay hold on Christ Lastly the final cause of Justification is either in respect of God and so it is his Glory for all things must be done to the Glory of God or as in respect of our selves and so it 's our Salvation 2. Now let 's consider the Properties or 2. Consider the Properties or Singularities of Justification 1. Justification is an Act of free Grace rather the Singularities of Justification 1. Justification is an Act of free Grace No Intuition of merits no concurrence of Good Works moved God to set his Heart upon any How free this Act of Justification is we may read Rom. 3. 24 Being justified freely by his Grace through the Redemption that is in Jesus Christ The Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely nothing that we can do of our best works merits any favour at the Hand of God For when we were in our blood in a most loathsome forlorn condition he said Live that was a time of Qui docet in opera confidere is negâ—t meritâ— Christi sufficere Aug. Love So then here 's not the least ground to trust in our works That were to derogate from Christ's righteousness Can any thing be freer than free-gift The Justification of a Sinner springs from free Grace free Love and Mercy Faith is the instrumental but not efficient cause of Justification neither can the bare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credere the Act without the Object Justifie Christ is he that justifieth Faith is the Hand to lay hold on Christ
washed us from our Sins in his own Blood and hath made us Kings and Priests unto God and to his Father This Election was before the Foundation of the World was laid 2 Thess 2. 13. God hath * Primum dixit sanctificationem spiritus ut â—steâ—deret quod nequaquam ad fidem venissemus nisi ipsa gratia Spiritus Sancti dâ—â—isset Oâ—cum Quomodo eos separavit Deus sanctificando eos per Spiritum quomodo pervenitur ad illum Spiritum per fidem habitam Evangeliâ— Grot. from the beginning chosen you to Salvation through sanctification of the Spirit and belief of the Truth Wherefore the Apostle calls the Saints Elect and that according to the fore-knowledg of God the Father through Sanctification of the Spirit unto Obedience Those that are elected unto Glory are elected unto Holiness No Holiness no Happiness A second Motive is drawn from Creation Motive 2. We are created unto Holiness we are created unto Holiness All the Members of our Bodies and all the Faculties of our Soul should be employed for holy uses to serve God External and Internal Purity are required 2 Cor. 7. 1. Let us cleanse our selves from filthiness of the Flesh and of the Spirit The Heart must Jam. 4. â— be purified and the hands cleansed the Tongue must minister Grace to the Hearer Holiness must sit upon the Lips Heart and Life To this purpose were we created Eph. 2. 10. We are his workmanship created in Christ Jesus unto good Works which God hath before ordained that we should walk therein Good works are as a Father saith The way to the Kingdom Via ad Regnum non causa râ—gâ—â—â—di Bern. not the cause of reigning there We may not we dare not trust to our own Merits and expect to be justified by our own Works yet we must perform them in Obedience to God's Command in Testimony of our Duty and Thankfulness They are necessary necessitate praecepti non necessitate causae Wherefore let us seriously reflect upon our Creation and consider that we are ingaged thereby to Holiness of Life The frequent remembrance of our Creation should excite us unto the practice of Holiness 3. Let 's consider our Redemption and Motive 3. We are redeemed unto Holiness this was purchased at the dearest rate even the purchase of Blood and that not of an ordinary Blood but of Royal Blood and more than that it was the Blood of God Acts 20. 28. So we must understand it by a communication of Idioms To this purpose hath Christ redeemed us out of the Hands of our Enemies that we might Luke 1. 74 75. serve him without fear in Holiness and Righteousness before him all the days of our Life Christ did not redeem â—â— that we might live to our selves or as we list but as the Apostle expresseth it Christ gave himself for his Church that he might Eph. 5. 26 27. sanctify it and cleanse it with the washing of Water by the Word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Whosoever then hath an Interest in the Blood of Christ is sanctified by the Spirit of Christ He is redeemed from his vain Conversation 1 Pet. 1. 18. 2 Cor. 5. 17. Eph. 4. 23. He is a new Creature He is renewed in the Spirit of his Mind The Image of Christ is imprinted in him and that consists in Righteousness and Holiness Eph. 4. 24. SECT III. Of Glorification SAnctification is here begun in this Sect. 3. Glorification is thâ— Purchase of Christ Life and it must receive daily Augmentations till it be consummated in Glory Now Glorification is Christ's Purchase The Kingdom of Heaven the Crown of Glory the price of our high Câ—lling Abrahams Bosom the purchased Possession the lot of the Saints in Life an Inheritance immortal undefiled which fadeth not away reserved in Heaven for us all these are synonymous Expressions to set forth the State of Glory and all these are the Purchase of Christ Glorification is one of the Links even the highest of them in that Golden Chain Rom. 8. 30. Whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified Christ himself is in Glory and he the Head would have Glory put upon all his Members Christ is in all the Saints the Hope of Glory The Salvation which is Col. 1. 27. 2 Tim. 2. 10. Cum ibi erimus ubi ipse est tum quidem eum perfecte coram videbimus câ—m autem videbimus â—um sicut â—st tum plene perfecteque â—psi glorificabimur â—am si fides nos glorificat ex parte hoc est dum â—um quasi eminus intuâ—mur profecto aspectus nos plâ—â—â— perfecteque glorificabit Rolloc in Christ Jesus is with eternal Glory and this is Christ's grand Petition unto his Father John 17. 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my Glory which thou hast given me for thou lovedst me before the Foundation of the World Christ is gone before to prepare a place for his Children He sits at the right hand of the Father in Glory and hath purchased Glory for all his Members Hence the Apostle assuredly concludes in his own Name and in the Name of all true Believers Col. 3. 4. When Christ who is our Life shall appear then shall ye also appear with him in Glory And there shall not only be Glory put upon the Bodies but also upon the Souls of the Saints Phil. 3. 21. Who shall change our Here then is a notable comfort for all God's Children that not only our Souls after this Life shall go unto God that gave them but our Bodies likewise in the last day shall be raised up again and made like unto Christ his glorious Body that our Souls and Bodies being united together We may live for ever with him in his Kingdom of Glory Dr. Ayry on Phil. 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Excellentissimè gravem gloriam Hic Hebraeo more per verbum geminans Apostâ—luâ— summam quandam excellentiam indicavit Grot. vile Bodies that it may be fashioned like unto his glorious Body according to the working whereby he is able even to subdue all things unto himself Whatsoever Sufferings we meet withal they are not to be compared to future Glory There 's a Superlative above a Superlative mentioned beyond the capacity of our Language to express to the full 2 Cor. 4. 17. For our light Affliction which is but for a moment worketh for us a far more exceeding and eternal weight of Glory Thus I have endeavoured to represent A brief recapitulation of the Premises the Excellency and Dignity of Christ and have endeavoured to make good this Assertion That Christ is of inestimable Dignity
and as the Prophet speaks he hath no form nor comliness and when we shall see him there is no Beauty that we should desire him Yet notwithstanding there is in Christ unparallell'd Beauty This is Prophesi'd of Christ Isaiah 4. 2. In that day shall the Branch of the Lord be Beautiful Christs People shall attend willingly upon his service in the Beauties of Holiness Psal 110. Bp. Reynold's on Psal 110. v. 3 â— 6 8. Edit ult 3. That as an eminently Learned Divine observes from the Word willing or of willingness notes the Ground or Inducement of their great Devotion and Subjection unto Christs Kingdom that as the People came up in Troops to the Lords House which was the Beauty of Holiness or as Men do flock together to the sight of some honourable and stately Solemnity so Christs People by the Beauty of his Banners shall be allur'd to be gatherd unto him and fly in Multitudes as Doves unto their Windows How amiable was Christ in the estimation of the Spouse in so much that she prized him the chiefest of Ten Thousands And Christ prized her Cant. 5. 10 16. Cant. 4. 12. for the Beauty of Holiness which he put upon her the fairest among Women Christs Beauty allures and ravisheth the Spouse In what variety of expressions doth she set it forth Cant. 5. 11 12. His Head is as the most fine Gold his Locks are bushy and black as a Raven his Eyes are as the Eyes of Doves by the Rivers of Waters washed with Milk and fitly set c. All these Expressions declare the singular Beauty that is in Christ And wherein confists Christs Beauty but in his Holiness Holiness is a thing altogether Glorious and Beautiful Christ is a Holy High Priest harmless and Heb. 7. 26. undefiled separate from Sinners Christ is altogether lovely the desire of all Nations Hag. 2. 7. The Word of Christ is a Holy Word for we are clean through the Word The Holy Joh. 15. 3. Oyl with which all the Vessels of the Sanctuary were to be Consecrated was a Exod. 30. 23. Type of the Spirit of Christ which sanctifies and makes us Kings and Priests unto God So then this Beauty of Holiness which is in Christ should infinitly inhance our valuation of him 2. Consider Christs Riches and these 2. Christs Riches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are unsearchable Eph. 3. 8. The Vnsearchable Riches of Christ And these are Riches of his Grace Eph. 1. 7. And the Riches of the Glory of his Inheritance in the Saints There are four Singularities in the Riches of Christ which cannot be appropriated to any Riches under the Sun besides 1. The Riches of Christ are solid and 1. Solid Riches substantial of great weight and worth whereas the Riches of the World are things that are not They are upon the Wing For Riches make themselves Wings they fly Prov. 23. 5. away as an Eagle towards Heaven The things of this World they are not Bread and the Prophet expostulates Isai 55. 2. Wherefore do ye spend Money for that which is not Bread i. e. We should not anxiously and carkingly busy our selves about earthly things for they are not solid but there 's Vanity pronunced upon them all by Solomons Verdict Eccles. 2. 11. There 's a vast difference between Real Râ—s humanae cinis pulvis fuâ—â—s umbra folia cadentia flos somnium fabulae ventus aer penna mobilis unda decurrens et sâ—quid illis infertus Chysost in Epist. ad Heb. Hom. 9. Food and Imaginary Food between Solid Meat and Painted Meat and as vast a difference therein between the Riches of Christ and the Riches of the present World That 's then the best sort of Riches which is convey'd by Wisdom Prov. 8. 21. That I may cause these that love me to inherit substance and I will fill their Treasures 2. The Riches of Christ are invaluable 2. Invaluable Riches We often put too high a price on earthly things but we can never enough prize the Riches of Christ it 's a common Proverb Deus et Coelum non patiuntur Hyperbolen Wherefore all must be forgon for Christ and his Riches All the Treasures of the Judges all the Riches of the greatest Potentates may be valued at their own rate but the Riches of Christ can never be enough and sufficiently valued Wherefore the wisest of all Merchants stands not cheapning nor dodgeing for Abatements but parts with all for Christ Matth. 13. 46. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost in Loc. It s said who when he found one Pearl of great price he went and sold all that he had and bought it He knew the great value of it and thereupon ventur'd all for it 3. The Riches of Christ are satisfying 3. Satisfying Riches Riches The desires of Covetous Men are never satisfacted They are always a craving more Though their Bags may be fill'd with Gold and Silver yet their Hearts are never satisfyed But the Riches of Christ his Graces his Consolations can satisfie the Soul Wherefore Phillip propounds the Question Joh. 14. 8. Shew us the Father and it sufficeth us and Moses the Man of God Prayeth Ps 90. 14. O satisfye us early with thy Mercy that we may rejoyce and be glad all our Dayes 4. The Riches of Christ are Eternal 4. Eternal Riches Riches Oftimes Men are deprived of their Estates in this Life even whilst they live but when Death comes they are stript of all And those that could ride many Miles in their own Grounds are now confind to the narrow compass of a Grave six-foot long But the Riches of Christ last unto all Eternity It was an excellent saying of Lewis of Bowyer Emperour of Germany such Goods saith he Hujusmodi comparandae sunt opes quae cum naâ—fragio simul â—natent are worth getting and owning as will not sink nor wash away if a Ship-wrack happen but will wade and swim out with us The Riches of Christ will be preserv'd amidst Storms Tempests and Shipwracks The Graces of the Spirit the Purchases of Christ viz. Of Justification Sanctification and Glorification will abide for ever and run Parallel with the longest line of Eternity And thus it 's evidenced how highly Christ is to be valued and how pretious he is to all true Believers if we consider the Riches of Christ 3. Let 's farther instance in the Honours 3. Christs Honours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text. Ezek. 34. 19. of Christ He is Honour it self in in the abstract and a Plant of Renown and it 's our Duty to honour him John 5. 22 23. The Father hath Committed all Judgment to the Son that all Men should honour the Son even as they Honour the Father He that Honoureth not the Son Honoureth not the Father that hath sent him Christ hath Honour in himself being the Fountain of Honour and he puts Honour upon his
their Sins will find them out and they shall appear not only odious to God but to Men also We read of Redwald King of the West Saxons that after he had professed himself converted to Christianity he â—rected in the same Church one Altar for the Worship of the God of the Christians and another for the Worship of his Heathen Gods And this way of worshipping God was no worshipping and worse than no worshipping at all We have an Instance in that mixture of the Samaritans Religion Several Nations and Cities amongst them according to their own devised Intentions chose several Gods And it is said 2 Kings 17. 33. They feared the Lord and served their own Gods But what a Judgment the Lord passeth on them Psal 34. Vnto this day they do after their former manner they fear not the Lord. If then we pretend to love Christ and love other things in competition with him we do not love him at all It was the great Sin of the Jews to make mixt Marriages and to be unequally yoaked with Heathens Insomuch as their Language betrayed them not to be a genuine sort of the Jews not of the right breed of the Jews For they speak in the Language of the Jews and in the Language of Ashdod So it 's their Sin and a far greater to join Christ with Harlots I mean to yoak Christ and Anti-christ as far as in them lies together And such there are who would reconcile England and Rome Protestantism and Popery But they may as soon reconcile the Artick and Antartick Poles considering that there are between us fundamental differences both in Principles and Practices Christ will say one day as Elias doth to the Worshippers of Baal How long halt ye between two 2 King 18. 21. Opinions If the Lord be God follow him but if Baal then follow him So it may be said why do People hanker between Christ and Antichrist Why do they not plainly declare themselves what they design that so we may know where to find them But be assured that if Men neglect Christ and seek after other Lovers If they leave the true Worship and betake themselves to false Worship they will pay dear for it Let Men pretend what they will if they have a Heart and a Heart a double and a divided Heart partly between Christ and any other Christ will not accept of their Love as genuine and right but account it false and spurious 4. Our Love to Christ must be sincere 4. Our Love to Christ must be sincere and incorrupt without Hypocrisy abstracted from all self-Interests and sinister Respects He that loves Christ must love him with a single sincere and incorrupted Spirit Incorrupted I name because I have the Apostle for my Warrant Grace be unto all them that love our Lord Jesus Eph. 6. 24. Christ in Sincerity The Word rendred for Sincerity signifies Incorruption Such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Significatur is qui nulla vi nullis precibus nullis illecebris i. e. a recto abduci patitur Grot. who are sincere and incorrupt abhor all mercenary Love and all verbal Complements Between true Love and complemental Love there 's as wide and vast a difference as there is between Courtship and Friendship Christ ought to be loved for Himself for his Beauty Goodness and Excellency There 's enough in Christ to enamour a Soul and ravish it with Delights notwithstanding all the hardships and sufferings which come by Christ For one Beam of Christ's reconciled countenance and one glimpse of his Love will superabundantly recompence the greatest sufferings for his sake Wherefore let us lay aside altogether all oblique aims and collateral Interests and in the simplicity and singleness of our Hearts love Christ with the most ardent Affection The Shecemites embraced Circumcision upon a Politick Design to compass in all the Cattel and Substance of the Israelites The People Gen. 34. 23. followed Christ for the Loaves And therefore the Gadarens petitioned for Christ's departute because they were so affected with the loss of their Swine insomuch that they preferred their Swine before a Jesus A Man mentioned in the Gospel pretended such respect to Christ as he offered to follow him whether ever he went But Christ who knew his Heart discovered that he only aimed at his own accommodations for a dwelling place as may appear by Christ's Answer Mat. 8. 20. And Jesus saith unto him The Foxes have holes and the Birds of the Air have Nests but the Son of Man hath not whereon to lay his Head Herein consists the high commendation of Love when self is abandoned and the Beloved is entirely embraced and when we renounce all self Love and in Sincerity set our Affection on Jesus Christ then our Love is genuine and of the right stamp For to love Christ for Himself and Holiness for its self is a constitutive difference of a Child of God a divisive difference to distinguish a true from a counterfeit Lover and one that loveth in shew and semblance from him that loveth in reallity and in Truth 5. Love to Christ must be constant and 5. Love to Christ must be constant lasting we must not love him by fits and starts as humors take us and as may serve most for our particular Interests Both in Prosperity and Adversity in a Storm as well as in a Calm in days of Afflictions and Troubles when Wars and Oppositions are multiplyed as well as in Halcionian Days of Peace and Tranquillity our love must be one and the same fixed on Jesus Christ The Church was of such an excellent frame of Spirit as to give thanks in a time of God's displeasure Isa 12. 1. O Lord I will praise thee though thou wast angry with me Both in Prosperity and Adversity David had a fixed and an established Spirit For when his Soul was amongst Lyons and when their Teeth was as Spears and Arrows and their Tâ—nguâ—â—a Psal 57. 7. sharp Sword When his Enemies prepared Nets and digged Pits for him yet then he professeth My Heart is fixed O God my Heart is fixed I will sing and give praise And when he was in Prosperity he shews Ps 108. 1. the same excellent temper O God my Heart is fixed I will sing and give praise even with my Glory Love is that grand lasting Grace It lasts unto Eternity Faith and Hope carry us as I may say to Heaven Doors and there leave us for when we enter into Heaven our Faith is turn'd into Vision and our Hope is turn'd into Fruition there we shall enjoy the blessed Presence of the Holy Trinity But Love abideth for ever We shall always love God Our Love is here begun on Earth and shall never be consummated till we pertake of Eternal Glory Wherefore then whilst we live here in this World let us not abate a jot of our Love but dayly endeavour after Augmentations Notwithstanding Hardships and Oppositions from the World let our Love
and Meditated on and in all these respects the Word exceedingly conduceth both to the begetting and encreasing of Faith 1. The Word read is an Instrumental 1. The Word read means both for the begetting and augmenting of Faith John Huss whom Luther calls Sanctissimum Martyrem was Converted by reading of the Scriptures Reading of Scriptures in publick Assemblies is an Ordinance of God and anciently practised for we read Neh. 8. 8. So they read in the Book in the Law of God distinctly and gave the sence and caused them to understand the reading It 's our Duty likewise in our private Houses and in our Closets to read the Word of God Joshuah a great General is Commanded to read the Book of the Law His Military Imployment allows no dispensation from reading of the Book of God He notwithstanding his great and weighty affair was injoin'd both to speak of and Meditate in the Law of God Day and Night This Josh 1. 8. Book of the Law shall not depart out of thy Mouth but thou shall meditate therein both Day and Night that thou may observe to do according to all that is Written therein for then thou shalt make thy way prosperous and Deut. 17 18. thou shalt have good Success The Book of Books Kings themselves must read And it shall be when he sitteth upon the Throne of his Kingdom that he shall write a Copy of this Law out of a Book out of that which is before the Priest and Levites And it shall be with him and he shall read therein all the Days of his Life that he may learn to fear the Lord his God to keep all the words of this Law and these Statutes to do them The Holy Scripture is the Rule of the Government and the Conversation of the greatest Potentates By keeping close to the Rule of Scriptures they both learn to govern well and live well We read Acts 15. 21. For Moses in old time hath in every City them that Preach him being read in the Synagogues every Sabbath day The meaning I suppose to be this that after reading an Exposition was given of the sence and meaning It concerns all sorts of Persons to read the Scriptures It 's the Peoples Duty though Popish Priests Sacriligiously Rob the People of the reading of the Scriptures to read the Scriptures there 's an express charge given Deut. 66. 7 8. Deut 31. 11 12. And Christ gives a strict Joh. 5. 39. command Search the Scriptures for in them ye think ye have Everlasting Life and they are they which testify of me The Apostle Paul chargeth Timothy to give attendance 1 Tim. 4. 13. unto reading If then we would get Faith in Christ we must read and study the Word of God Every one is bound to believe with an Explicite Faith and not to take things upon trust by an implicite Faith from Popish Priests We must see with our own eyes as the Spirit of God hath opened them and not trust upon the Popes Spectacles It 's a great Sacriledge in the Pope and his Adherents to keep the Scriptures from the sight of such as they call Lay People It was in Q. Maries days Prohibited to read the Bible and some for reading of it were brought to trouble as William Hunter and others as in the Fox Acts and Mon. Q. M. Acts and Monuments stands upon Record And K. Hen. Eighth made a severe Law against the reading of the Scriptures in English Bellarmine denies the reading of Catholicâ— Ecclesia statuit ne passim omnibus concedatur Sâ—ript urarum Lectio Bellarm. L. 2. de verbo Dei Scriptures to all so doth Molanus Costerus Stapleton and others of that Bran. But are not People commanded to try the Spirit 1 Joh. 4. 1. and to prove all things and to hold fast that which is good 1 Thes 5. 21. But how can they do this unless they search the Scriptures Let us than consider it 's our Duty and make it our business to hear the Word read in Publick Congregations and to read it frequently when we are in private Let 's both hear and read with a serious reverential frame of Spirit Let 's in reading compare the Old Testament with the New how the Old Testament abounds with Prophecies and Promises concerning Christ and how the New Testament makes Performances of them 2. The Word Preach'd 2. As we must read the Word so we must with due regard hear it Preach'd The Word read is sound and solid and contains a sincere Milk but something like the Milk suckt out of a Sucking Bottle which through our weaknesses and dull Apprehensions may sometimes be dispirited But the Word Preach'd is like the Breast Milk It being deliver'd with Power and viva voce is like the Brest Milk most Nutritive Though God can work without means yet ordinarily he vouchsafes his Blessing upon the Word Preach'd in the demonstration of the Spirit and Power The Eph. 6. 17. Isai 53. 1. Rom. 1. 16. 2 Cor. 5. 19. Heb. 4. 12. Preaching of the Word is call'd the sword of the Spirit the Arm of the Lord the Power of God unto Salvation the Word of Reconciliation It 's an exact Critick of the thoughts It divides between the Joynts and Marrow There 's no such exact Inquisitor as the VVord Preach'd It will find out a Sinner in the Croud and tell him thou art the Man Though the Preacher knows nothing of such and such secret Crimes whereof the Sinner is guilty for no Man hath acquainted him with them yet the word of God meets with the Sinner and by the powerful Ministry of the word the most secret sins are discovered the most hidden works of darkness are brought to Light Some when such sins have been Preach't against have discovered their Murthers Committed long before The Power of the word hath so prevail'd that the most secret Sinner hath been discovered and with a troubled Spirit hath addressed himself to the Preacher by acknowledging of his Sins and begging Prayers and Counsels for his Souls edification Neither Mountains nor Castles neither Rocks nor Foretresses can be able to withstand the conquering Power of the Word of God If than we would get and increase Faith We must attend at the Posts of Wisdomes Gate and as Bartimaeus did we must lie in the way where Christ comes by We must wait at the Pool of Bethsdah where the Angel will come and stir the Waters We must neglect no Sermon for that Sermon for ought we know might be a means of our Conversion or Confirmation The Apostle tells us Rom. 10. 17. Faith comes by hearing and hearing by the Word of God Therefore if we would get Faith we must attend with all reverence and dilligence unto the Ministery of the Word Faith is like Oyl to the Lamp as it causeth it at first to give light so by additions of supplies it keeps it Burning Therefore let 's neither absent our selves from
believe when Sense Fails him He will not pray alwayes he will not hold on in the Profession of Religion farther than may consist with his own Secret Designs and Self-Interests CHAP. XV. Directing to Three special Duties to be put in Practice viz. To Live by Faith and To set the Spirit of Prayer a working and To get a meek and quiet Spirit HAving laid down several Motives and removed some Impediments for a Close of this Use here are several Duties as Helps to stay our Selves and rely upon God necessary to be Practised The First Duty is To Live by Faith 1. Duty To Live by Faith There 's no Life like to this All other Lives in Comparison of this are no better than sharking shifting Lives Epaminondaâ— that great Theban-Commander after a great Overthrow ask't Whether his Buckler was safe A great Man of our Nation in the Time of his Sufferings ask't Whether his Honour was safe Now the Buckler and Honour of a Christian is the Life of Faith Faith is a Shield and a Buckler a Stay and a Staff in the greatest Afflictions When Sense and Reason fails and Men are even at their Wits ends then is the Time for Faith to act on Promises then is the Time to live the Life of Faith and to strive that Faith and Patience may hold out It is storyed of Cynagirus That when Justin. he was thrown over Ship-board then he held by his Hands and when one Hand was cut off he held by the other and when that was likewise cut off he held by his Teeth and as the Historian saith Instar rabidae ferae morsu navem detinuit Thus a true Believer will not let go his Hold he will not be beaten from his Strong-hold The Promises are as so many Fort-Royals to a Believer wherefore he is resolved to stand his Ground and lay fast hold on the Promises Though he be beaten off several Holds and deprived of several Helps and disappointed of his Expectations yet he Heb. 10. 35. is resolved not to let go his Confidence in God Here then consists the Life of Faith in an Eminent way when the Oyl fails in the Cruse and the Meal in the Barrel then to depend upon God's All-sufficiency and trust God upon his Word though Sense and Reason fail And such a Man who acts Faith on Promises applyeth himself to all good Means he Fides Maxima Heroiâ—a operatur Lut. in Gen. 29. will not tempt God by Negligence and Sloathfulness presuming of Supplies without the Use of lawful Means But as the Antients held the Plow and Prayed so a Believer will be diligent in his Calling seek God by Prayer exercise Faith and Patience This is the most excellent Life in all the World The Apostles experimented it Gal. 2. 20. The Life which I live in the Flesh I live by the Faith of the Son of God The Life of a Believer is a None-such without a Parallel there is none like to it Some live by their Lands some by their Trades some by their Wits and Shifts not one of these Lives will hold out when a Storm comes Wherefore let us labour to live that Life which will hold out amidst the greatest Sufferings and support us against the sorest Burthens either Imminent or Incumbent upon us This Grace of Faith is not an Herb that groweth in our Gardens It is a Plant of our Heavenly Father's Plantation it 's the Gift of God There are Three sorts of Faith viz. Eph. 2. 8. Phil. 1. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fidem ipsam nobis exigit Deus non invenit quod exigit nisi dederit quod inveniat August A General Assenting-Faith A Special Resting-Faith and A Particular Applying-Faith We must joyn all these together for we have need of all i. e. We must trust God upon his Word because he hath said it We must Assent unto the Truth of his Word Thus did David trust God upon his †Psal 119. 42. Numb 23. 19. Word Whether God threatens Judgments or promiseth Mercy we must believe his Word to be True Balaam himself though a Mercenary-Prophet gives a true Attestation viz. God is not a Man that he should Lie neither the Son of Man that he should Repent Hath he said it and shall he not do it Or Hath he spoken and shall he not make it good 2. There is a Special Resting-Faith which is called a Faith of Adherence or Recumbence when we rely and stay our selves upon God and will not part with any one of his Promises The People when Rabshakeh Railed Rested themselves 2 Chron. 32. 8. on the Words of Hezekiah All Rabshakeh's Railing Speeches could not batter down Jerusalems Walls nor drive back Hezekiah and his People from Trusting and Relying on God Thus Job did act singularly and resolvedly Job 13. 15. Though he Slay me yet will I Trust in Him There 's a Third sort of Faith which is a Particular Applying-Faith Thus did Thomas acknowledge Christ in particular in those words My Lord and my John 20. 28. God And St. Paul professeth Christ hath loved me and given himself for me Gal. 2. 20. A Believer will apply the Promises to himself by Faith And though under some Desertion he is afraid to apply Christ to himself yet he applyeth himself to Christ begging his Counsel and his Wisdom to direct and his Consolations to revive him Christ is All in All to the true Believer Christ is the Way the Truth and the Life Whereupon St. Bernard gives a choice Exposition We saith he will Nos sequemur â—e perte ad te quia tues via veritas vita via in exemplo veritas in promisso vita in praemio Bern. Serm. 2. de Ascen Domini follow Thee by Thee unto Thee because Thou art the Way the Truth and the Life Thou art the Way in Example the Truth in Promises the Life in Reward A Second Duty is To set the Spirit of Prayer Duty 2. To set the Spirit of Prayer a working a working To pray by the Spirit is the Property only of a Gracious Spirit For the Spirit of Grace and Supplication are joyn'd together Zech. 12. 10. That we may know wherein the Spirit of Prayer consists we have it set forth Rom. 8. 26. With Groanings which cannot be uttered By the Spirit of Adoption crying Abba Father Gal. 4. 6. Rom. 8. 15. 1 Sam. 1. 15. by Pouring out the Soul as Hannah did by Wrestling as Jacob did Gen. 32. 24. And what this Wrestling was the Prophet Hosea * Hos 12. 4. expounds Yea he had Power over the Angel and prevailed he wept and made Supplication unto him Although God is Omnipotent and is every way able to help his People yet he will as it were suffer himself to be commanded by the Prayers of his People for so we read Isa 45. 11. Thus saith the Lord the Holy One of Israel and his Maker Ask of Me
Things to come concerning my Sons and concerning the Work of my Hands command ye me God promiseth great Things to his People even the Sprinkling clean Water upon them the Giving them a New Heart the Putting of his Spirit within them and Causing them to walk in his Fear What high invaluable Promises are these Yet though God intend the full Accomplishment of all these Promises he will grant them in his own way he will be sought unto by the Prayers and Supplications of his People Ezek. 36. 37. Thus saith the Lord God I will yet be enquired of by the House of Israel to do it for them We have many Promises of the Churches Deliverance but the Church must Pray Turn back our Captivity O Lord as the Stream in Psal 126. 4. Psal 14. 7. Psal 44. 17. Psal 25. 22. the South And O that the Salvation of Israel were come out of Zion Thou art my King O God! Command Deliverances for Jacob. Redeem Israel O Lord out of all his Troubles You read of Manasseh's Prayer when Dulcioâ—es lacrymae orantium quam gaudia Theatrorum Aug. in Psal 28. he was in the Thornes of Jonah's Prayer in the Whales Belly of the Apostles in Prison And it 's the Churches Practice Isa 26. 16. Lord in trouble have they visited thee they poured out a Prayer when thy Chastening was upon them Whatever Losses or Calamities befal us Prayer is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Universal Medicine mentioned by Solomon 2 King chap. 7. We have a Precept and an Encouragement Psal 50. 15. Call upon me in the Day of Trouble I will deliver thee and thou shalt Glorifie Me. What could Achitophel do against David's Prayers By them that great Politician was Counterplotted and his Counsels were turned into Foolishness What could Herod and the People of the Jews do against the Churches Prayers Though the Keeper shut the Prison Doors yet the Church opened Heaven Doors and Peter the Prisoner was inlarged by the Angel of the Lord and given in as a Return of the Prayers of the Church Mary Queen of Scots was afraid of the Prayers of John Knox She professed That she feared his Prayers more than an Army of Forty Thousand Men. But some distressed Persons complain Object That they Receive no Answer of their Prayers The Answer to them I shall return is Answ 1. To examine whether they Pray not for Superfluities unlawful Things whether they pray not for Revenge against their Enemies whether they allow some secret Iniquity in their Hearts or some Bosome-Sin unrepented of We read James 1. 3. Ye Ask and Receive not because ye Ask amiss that you may Consume it upon your Lusts 2. Let us labour to mend what is amiss in our Prayers It 's a Mercy to be denyed when we ask for Things not according Deus quâ—dam negat propitius quae coâ—cedit iratus Aug. 1 Joh. 5. 14. to God's Will We only have a Promise of Audience when we ask according to God's Will. God knoweth what 's best to give in Answer to our Prayers That our Prayers may speed the better there are required Five Special Aut Deus dabit quod petimus aut quod nobis noverit esse utilius Bern Qualifications As First Humility Abraham when he Qualif 1. Humility had to deal with God acknowledged himself to be but Dust and Ashes and so did Job abhor himself and Repent in Dust Cum sis Humi Limus cur non es humilimus Bern. Qui sibi vilis est Deo Cha rus est Id. de inter Domin and Ashes and Ephraim smote upon his Thigh He that is most vile in his own Eyes is dearest in God's Eyes We cannot brook a proud Beggar We are all Beggars at God's Door poor Indigent Petitioners All whatever we receive is of Favour and nothing of Merit Shall Beggars be puff't up with Pride Shall proud Dust swell against God Bernard propounds Christ's Humiliation Apage ut intumescat vermiculus quum sese exinaniverit Dominus Bern. for a curb of Pride It 's saith he abominable that a Worm should swell when our Lord made himself so low Upon Deliberate Thoughts when we reflect upon our own Unworthyness we shall with Jacob confess I am not Worthy Gen. 32. 10. of the least of all the Mercies and of all the Truths which thou hast shewed unto thy Servant Let 's lye low and beware of all Inflamations of Pride when we have to deal with God we can never be Humble enough we can never think too Meanly of our Selves nor too Highly of God The more Holy the more Humble The Humblest Christians are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sedes prima vita ima the best of Christians Nazianzen gives a Character of Athanasius that He was High in his VVorks and Low in Mind The Higher Men are the more Humble towards God Now when we make our Addresses to God in Prayer let 's entertain serious and high Thoughts of God's Infinite Goodness and low Thoughts of our Selves and this will prepare us to Pray aright A Second Qualification of Prayer is Qualif 2. is Faith Faith We must Pray believingly otherwise there is no Hopes of speeding An Unbeliever so remaining is without Hope He cannot Pray nor trust God neither can any thing that he doth obtain Acceptance because Without Faith Heb. 11. 6. Heb. 14. 23. it is impossible to please God and Whatever is not of Faith is Sin Mr. Tyndal that precious Martyr in a Letter to Mr. Fryth layes down Four Expressions of Faith 1. To give up your self 2. To cast your self 3. To yield your self 4. to commit your self wholly and only to your Loving Father It 's the Prayer of Faith which proves Effectual | Sanitatem aegroti adscribet orationi fidei hoc est ex fide ad Deum profusae a Presbyteris Ne vero in Presbyteris vel in precum opere operato haerebit â—ger principalem addit causam Dominus excitabit c. Pareus James 5. 15. The Prayer of Faith shall Save the Sick The Promise is made to what 's Prayed for in Faith Mat. 21. 22. And all things whatsoever ye ask in Prayer Believing ye shall Receive Let 's then believe God to be True and Faithful in all his Promises and that he will not fail of performing what he hath Promised Though our Sense may be puzled and our Reason non-plust we must believe against all Reasoning with Flesh and Blood and submit our Reasonings to the Will of God Tertullian saith Faith fears no Hunger Fides non timet famem Tertul. And I have Read a Character of a Believer That he neither fears Poverty nor Quem neque pa peries que Mors nec vincula terâ—nt Bonds nor Death Where 's greatest Difficulty there 's most work for Faith to put forth it self A true Believer will venture his All upon God's Word He will say Credo quia incredibile I belieâ—â—