The Cure of Hurtful Cares and Fears, Treatise

The Cure of Hurtful Cares and Fears · Treatise

p. 1THE CVRE OF Hurtfull Cares and Feares.

Philippians 4.6.

Be carefull for nothing: but in every thing, by prayer and ſupplication, with thankeſgiving, let your requeſt be made known unto God. 7. And the peace of God, which paſſeth all underſtanding, ſhall keepe your hearts and minds through Chriſt Ieſus.

IN the nine firſt verſes of this Chapter,The coherence of the Text. the Apoſtle preſcribes p. 2the practice of ſundry chriſtian duties: wherof ſome bee generall belonging to all Chriſtians, verſe 1.4, 5, 6, 7, 8, 9. Others bee ſpeciall duties belonging to ſome particular perſons in the Church of Philippi, verſe 2, 3. Among the generall duties are the words of my Text, preſcribing unto Chriſtians ſuch behaviour, as beſt befitteth them in times of diſtreſſe, and in caſes of difficulty: urging them therunto by the ſingular fruit that will come thereof. The behaviour it ſelfe is propounded in a double duty: Firſt, by way of prohibition, what wee muſt not doe: Secondly, p. 3by way of precept, what we muſt do. The prohibition is againſt care: the precept is for the exerciſe of prayer with thankſgiving, verſe 6. The encouragement unto both is from the aſſurance of Gods peace, which paſſeth all underſtanding, to keep our hearts and minds, through Chriſt Ieſus, verſe 7.

For the firſt,The meaning of the words bee carefull for nothing. This prohibition may ſeeme ſtrange, and contrary to the will of God, who accounteth the careleſſe and improvident worſe than infidels, 1 Tim. 5.8. and ſendeth ſuch lazy bodyes to the Ant or Piſmire, Prov. 6.6. as alſo commendeth p. 4carefulnes, as wel about the matters of the ſoule, both for our ſelves, 2 Cor. 7.11. what carefulneſſe? and for others, 2 Cor. 11.28. the care of all Churches commeth on me dayly: as alſo for the things of this life, Prov. 27.23. Bee diligent to know the ſtate of thy flock: and ſet thy heart upon thy herds: which implieth a great care in looking well unto them as the good huſwife looketh well to the wayes of her houſhold, Prov. 31.27.

Anſw. As the Apoſtle ſpeaking of ſorrow calleth ſome godly ſorrow and ſome worldly, 2 Cor. 7.10. ſo may we truly ſay of care p. 5ſome is godly, ſome worldly. The godly care is that whereby a Chriſtian ſets his mind upon the duty of his place, in ſober manner to uſe lawfull meanes, ſanctified by prayer, for the fruition of bleſſings, and freedome from evills, either ſpirituall or corporall, leaving the iſſue and ſucceſſe wholly to Gods good will and pleaſure. Worldly care is that, whereby a man, beſide the uſe of meanes, doth perplexe his mind, about the iſſue and ſucceſſe of things, which he deſires or feares; and doth not rely upon the mercy or providence of God for the ſame as hee ought to doe. And this is p. 6the care here forbidden by the Apoſtle, when he ſaith, Bee carefull for nothing, meaning, as worldlings be, who vexe themſelves, and perplex their minds, about the iſſue and ſucceſſe of things, which they ought to leave to GODS good pleaſure. In which prohibition ſo conceived this point is plaine.

The doctrine obſerved and confirmed.The Child of GOD muſt not perplex his mind; nor vex his heart with worldly carking care in any thing whatſoever. When in a ſober and ſanctified manner, a man hath uſed lawfull meanes, belonging unto him, for the fruition of bleſſings, or freedome from evils, corporall p. 7or ſpiritual, he muſt not buſy his mind, about the iſſue & ſucces, but leave that wholly to the Lord. This duty our bleſſed Saviour doth plainely teach his Diſciples, Matth. 6.25. &c. Take no thought for your life; what ye ſhall eate, or what ye ſhal drink; or for your body, what ye ſhall put on. And for their better obſervance and remembrance, doth twice more in that Chapter repeat the ſame charge ver. 31. and 34. Therefore take no thought, &c. And 1 Pet 3.6. The good wife muſt not bee afraid with any amaſement.

The reaſons of this duty are ſtrong.Three reaſons of the doctrine.

p. 81. Worldly care is needleſſe to a child of God.Firſt, every Child of GOD hath an heavenly Father that careth for him: and ſo his owne worldly raking care is needleſſe, 1 Peter 5.7. Caſt all your care upon him, for he careth for you. This reaſon our bleſſed Saviour urgeth ſtrongly unto his Diſciples: as well from Gods prouidence over baſer Creatures, the Fowles of the ayre and the Lilies of the field, and therefore they muſt not thinke he will neglect his Children that are far better, Matthew 6.26, 28. As alſo from his ſpeciall notice of all their wants, verſe 32. and aſſured readineſſe to make ſupply p. 9thereto upon their ſober uſe of lawfull means, when they chiefely ſet their hearts on heavenly things, verſe 33.

Secondly,2. Worldly care is very diſgracefull to a Chriſtian. worldly care is very diſgracefull to a Chriſtian: arguing either their ſhamefull ignorance of Gods providence, which indeed extends it ſelfe to the very haires of their head Mat. 10.30. Or elſe their great weakeneſſe, if not their totall want, of true faith in God through Chriſt, and ſo is plaine heatheniſh as CHRIST telleth his Diſciples, Mat. 6. v. 32. After all theſe things, food and rayment, doe the Gentiles ſeeke in a worldly manner; as not p. 10knowing they have a Father in heaven that careth for them. For they that reſt and rely upon GOD for any bleſſing that hee hath promiſed, will wait for it in the ſober and ſanctified uſe of lawfull meanes, and goe no further. Hee that believeth will not make haſt, Iſaiah 28.16. but will ſtirre up his ſoule to wait on GOD as David doth, Pſalm. 42.5, 11. he that is weary of this waiting ſhameth his beleeving: like to Ioram King of Iſrael, who in the time of famine ſaid, This evill is of the Lord, what ſhould I wait for the Lord any longer? 2 Kings 6.33. as they are ſaid not to believe p. 11in God, that truſt not in his ſalvation, that is, that reſt not upon his providence for their preſervation, Pſal. 78.22.

Thirdly,3. Worldly care is a burden to the ſoule, exceeding hurtfull. worldly care is a great burden unto the the ſoule, not only vaine and unprofitable, but alſo exceeding hurtfull. That it is a burthen David ſheweth when ſpeaking hereof he ſaith, Caſt thy burthen upon the LORD; that is, whatſoever thou art carefull for and wouldeſt have given thee, Pſalm. 55.22. That it is vaine and unprofitable he plainly ſheweth, Pſal. 127.1, 2. It is vaine for you to riſe early, to ſit up late, to eate the bread of ſorrowes (meaning p. 12through carking care) if the Lords bleſſing bee not with you.

Alſo Matthew 6.27. Which of you by taking thought can adde one cubite unto his ſtature? If ye then bee not able to doe that thing which is leaſt, why take yee thought for the reſt? Luke 12.25, 26. And that it is very hurtfull, the notation of the word uſed by the Holy Ghost, ſheweth plainely, importing a dividing, or parting the mind aſunder: foreign quaſi foreign. This carking care is the covetous mans diſeaſe? They pierce themſelves through with many ſorrowes, 1 Tim. 6.10. And hereby p. 13many times bring upon themſelves moſt heavy judgements. What elſe did move Ananias and Sapphyrah to diſſemble with the Apoſtle, and to lye unto GOD, about the price, for which they ſold their poſſeſſion, ſaying, they had brought all, when as indeed they kept back a part? Vndoubtedly, they were diſtruſtfully carefull about their future maintenance and proviſion: but it coſt them deere, even both their lives by ſudden death, Acts 5. verſe 1, 2, 3. &c. And are not theſe worldly cares the chiefe of thoſe ſpirituall thornes, which choake the ſeed of grace in the ground p. 14of mens hearts, whereupon it becomes unfruitfull? Matthew 13.22. and ſo neere unto curſing, whoſe end is to bee burned? Heb. 6.8.

3. Vſes of the doctrine. 1. For inſtruction. True Religion is the only way to true content.Now ſith whatſoever is written aforetime is written for our learning, Ro. 15.4. Let us make application hereof unto our ſelves. And firſt, would the Spirit of God have the hearts of his Children voyd of worldly cares? Then undoubtedly the ſincere imbracing of true Religion is the only way to get true content and comfort in any eſtate: for what is or can be wanting to his ſoule, to whom the God of heaven ſaith be carefull for nothing? Hee p. 15ſpeaketh not this to al that have the ſhew of godlines, but to ſuch as have the power and truth thereof: For Gods kingdome is not in word, but in power, 1 Cor. 4.20. and in whom this power is, in them is, righteouſneſſe, peace, and joy in the Holy Ghoſt, Rom. 14.17. Even joy unſpeakable and glorious, 1 Pet. 1.8. ſuch as the world can neither give to its owne, Ioh. 14.27. nor take away from the godly, Iohn 16.22.

But me thinkes,Two objections propounded and anſwered. I. Objection. I heare the men of the world call in queſtion the truth of this point, That true Religion ſhould afford ſuch ſweet content unto the ſoule. p. 16The exerciſes thereof bee wearineſſe unto them, Mal. 1.13. therein they can meet with no ſuch thing.

Anſw.I anſwer. This ſweet content and comfort in Religion is a fruit of GODS holy Spirit, Gala. 5.22. The fruit of the Spirit is love, joy, peace, &c. which Spirit God gives to true beleevers, Iohn 7.39. who turne from ſinne, Proverbs 1.23. and make conſcience of obedience, Acts 5.32. And therefore have the godly teſtified the fruition and feeling of it, as David Pſalm. 4.7. Thou haſt put gladneſſe in my heart, more than in the time that their corn & their wine increaſed. Hee had more joy in Gods p. 17favour then worldlings had in all their abundance. God was his exceeding joy, Pſ. 43.4. his favour was better than life: and therwith his ſoule was ſatisfied as with marrow and fatneſſe, Pſalme 63.3, 5. VntoUnto Ieremy alſo was Gods word the joy and rejoycing of his heart, Ieremy 15.16. Paul and Silas ſang prayſes to GOD in the priſon, when their feet were made faſt in the ſtocks, and they had beene ſore beaten and ſhamefully intreated the day before, Acts 16.23, 24, 25. They found by experience that GOD in Chriſt was the father of mercies and the God of all comfort who comforted p. 18them in all their tribulations: as the ſufferings of Chriſt did abound in them, ſo their conſolation alſo abounded by Chriſt, 2 Cor. 1.3, 4, 5. But naturall men, that live in ſinne, doe want the ſpirit, Iude verſe 19. and therefore no marvell though they have no ſavour nor relliſh of joy in Religion. The naturall man receiveth not the things of the Spirit of God, they are fooliſhneſſe unto him; neither can he know them becauſe they are ſpiritually diſcerned, 1 Cor. 2.14. They are ſtrangers from the covenants of promiſe, Epheſi. 2.12. and a ſtranger doth not intermedle with this joy, Pro. p. 1914.10. It is one of the myſteries of the kingdome which is not knowne by nature but by the gift of grace, Matthew 13.11. The Philiſtims could not read Sampſons riddle till they had plowed with his Heyfer, Iudges 14.18. No more can naturall men diſcerne the ſweet content of grace but by the operation of the Holy Ghoſt the only worker of grace.

But whence is it,2. Objection. ſaith the natural man, that ſome who are ſtrickt and zealous in Religion, and ſeeme to make great conſcience of their wayes, doe yet ſpend their dayes in much bitternes and ſorrow, giving ſmal evidence that any ſuch joy p. 20is to be found in their Religion.

Anſw.Anſwer. Surely God doth then viſit upon them the dayes of Baalim, Hoſ. 2.13. wherein they went after their owne ſinfull pleaſures and forgot the Lord: therefore doth the LORD write bitter things againſt them, and make them to poſſeſſe the ſinnes of their youth, Iob 13.26. Becauſe they have ſinned againſt the Lord, and have not obeyed the voice of the Lord, therefore is this evill happened unto them, Ieremy 44.23. But yet if this their ſorrow for their former ſinnes bee godly, which wil beſt appeare by the amendment of their p. 21lives, they ſhall finde by good experience, that of very faithfulneſſe God afflicted them: as David did Pſalme 119.75. For the LORD will not caſt off for ever; but though hee cauſe griefe yet will he have compaſsion according to the multitude of his mercies, Lam. 3.31, 32. In duetime he will comfort all ſuch mourners, and give them beauty for aſhes, the oyle of joy for mourning, the garment of praiſe for the ſpirit of heavineſſe, Iſaiah 61.2, 3. For to the upright there ariſeth light in darkeneſſe, that is, joy and gladneſſe in diſtreſſe, Pſalme 112.4. And though for a time they be in heavineſſe, yet p. 22peace ſhall come: They that wait upon the Lord, ſhall renew their ſtrength, Iſaiah 40.31. Many be the troubles of the righteous, but the Lord will deliver them out of all, Pſal. 34.19.

2. Vſe for reproofe. Worldly care is unworthy the holy profeſſion of adoption.Secondly, this ſhewes plainly how unworthy of the Lord, and of their holy profeſſion of adoption, many that live in the boſome of the Church doe lead their lives. For what is more ordinary than to call God Father, in ſaying the Lords Prayer? And yet who can ſay my heart is cleane, I am free from theſe worldly carking cares? For though like bitter ſap it ſometime lye hid in the root of the heart, yet p. 23indeed hath it a daily ſpring time, as may appeare by theſe bad fruits which doe fearefully abound in many mens lives.

Firſt, Five evidences of worldly care. 1. Vngodly practiſes to get worldly wealth.manifold unjuſt and ungodly practiſes to get or encreaſe worldlie wealth, as falſe weights and meaſures, lying, ſwearing and forſwearing, extortion, ſtealing, oppreſſion, and the like. Where any of theſe are in uſe & practice, plaine evidence is given of diſtruſt in GODS providence, and ſo of the dominion of this ſinfull worldly carking care. For were men indeed perſwaded that the power to get wealth came from God, Deut. 8 18. and that his bleſſing p. 24made them rich, Proverbs 10.22. they would content themſelves with the moderate uſe of lawfull meanes to ſerve his providence, wherein they might comfortably wait for his bleſſing; and not betake themſelves to ſuch ungodly courſes, as are plaine ſervices of the Divell, the God of this world, for the wealth thereof.

2. Ordinary uſe of wicked meanes to remove corporall evills.Secondly, the ordinary uſe of wicked and forbidden meanes to prevent or remove worldly loſſes and corporall evils, as to conſult with Magicians, witches, or Sorcerers, as Saul did when he was diſtreſſed by the Hoaſt of the Philiſtims, 1 Sam. 28.7. Seeke p. 25me a woman that hath a familiar ſpirit, &c. And Ahaziah King of Iſrael, who ſent to enquire of Baalzebub the God of Ekron, whether hee ſhould recover of his diſeaſe, 2 Kings 1.1, 2. This is a moſt fearefull proclaiming of diſtruſt in GOD, when they ſeeke to the divell Gods utter enemy. Is it not becauſe there is no God in Iſrael, that thou ſendeſt to enquire of Baalzebub the God of Ekron? ver. 6.

Thirdly, 3. Neglect to ſanctifie the uſe of lawfull meanes by prayer.the ordinary neglect to ſanctifie the uſe of lawful means by prayer to GOD for his bleſſing. Thus Aſa one of the good Kings of Iudah ſinned, when being diſeaſed in his feet he ſought unto the Phyſitians, p. 26and not unto the Lord, 2 Chron. 16.12. And it is the common courſe of many families, to follow their worldly buſines diligently, but ſeldome or never to ſanctifie their labour and paines by prayer and thankſgiving to Almighty God the giver of all bleſſings.

4. Exceſſive ſorrow and feare in times of danger.Fourthly, exceſſive ſorrow and feare in times of danger and diſtreſſe, with great deadneſſe of heart when outward meanes do faile and dangers approach: as though the power and mercy of God for their helpe and ſafety were tyed to the meanes. This was the ſinne of Iſrael at the Red Sea: when the p. 27Hoaſt of Pharaoh drew neere unto them they were ſore afrayd, and cryed out againſt Moſes for bringing them out of Aegypt, Exodus 14.10, 11, 12. Hence alſo came all their murmurings in the wilderneſſe, when they wanted bread, or fleſh, or water, as Exodus 16.3. and 15, 24. They had not yet learned to reſt and rely upon his power and providence that brought them thither.

Fifthly, 5. Frailties hearing of GODS Word.fruitleſſe and unprofitable hearing of Gods word. For the cares of this world are one kind of ſpirituall thornes that choake the ſeed of grace in the ground of mens hearts, that it brings no fruit to perfection, p. 28Luke 8. verſe 14.

All theſe give plaine evidence of worldly carking care, & juſtly deſerve reproofe for tranſgreſſing this holy command, that bids us, Be carefull for nothing.

3. Vſe: for admoni ion. This leſſon moſt needfull though hard to corrupt nature.For admonition, it ſerves fitly to move every one, to endeavour obedience to this command, in labouring to free his heart in every thing from diſtruſtfull worldly care. A leſſon moſt needfull in theſe evill dayes and perillous times; hard indeed to our corrupt nature, which the Scripture calleth fleſh and bloud. But the child of GOD muſt looke to a better guide, and not plead p. 29for it, for fleſh and bloud cannot inherit the kingdome of God, 1 Cor. 15.50. The wiſdome of the fleſh is death: and ſo rebellious to the will of God, that they that are in the fleſh cannot pleaſe God, Rom. 8.6, 7, 8.

Now the practiſe of this duty ſtands in this:Wherein the practiſe of this duty ſtands. that uſing lawfull meanes moderately, for the fruition of bleſſings, or freedome from evils, we then ſanctifie the ſame by prayer to GOD for his mercy and bleſſing; and then leave the iſſue and ſucceſſe wholly to his good pleaſure, whatſoever the caſe be. Thus doing we ſhall neither tempt God by neglect of meanes, nor yet p. 30perplex our ſelves about the ſucceſſe,What ground we muſt lay that wee may do ſo. through diſtruſt in his mercy. And that wee may ſo doe, wee muſt lay this good foundation; Make ſure we ſtand rightly in covenant with GOD through faith in CHRIST IESUS: for hee that commeth unto God muſt beleeve, Hebrewes 11.6. and then we have good title to all Gods promiſes, whereat true faith doth ever looke: and to them that have obtained that pretious grace are given exceeding great and pretious promiſes, 2 Peter 1.1, 4. All the promiſes of God are in him, yea, and in him, Amen, that is, in Chriſt Ieſus moſt ſure and certaine p. 31to true beleevers, 2 Cor. 1.20. This eſtate once had we muſt in every thing that may perplex us ſtir up this pretious grace of faith, and ſet it a working: w^ch ſeemes to be the Lords meaning in that golden ſentence oft repeated, The juſt ſhall live by faith, That faith may have its perfect worke three things to be conſidered.Hab. 2.4. Rom. 1.17. Hebr. 10.38. And that this grace may have its perfect worke, to free our hearts from diſtruſtfull and perplexing worldly cares, wee muſt rightly informe our ſelves in three things.

Firſt, in Gods ſoveraigne right to inflict upon his deareſt ſervants, when, where, and how hee pleaſeth either death it ſelfe, or p. 32any evill that is a forerunner thereof, for their ſinnes originall and actuall.

Secondly, in the different nature of Gods promiſes, and in his divine royalty, for time, meaſure, and manner of performance.

Thirdly, in Gods good pleaſure to exerciſe his Children and ſervants many times under ſore afflictions: all of which he will cauſe to worke for their good, out of his tender love in Chriſt which remaineth conſtant unto them, under their greateſt miſeries.

1. Gods right and ſoveraignty.For the firſt: that God hath right and ſoveraignty to inflict upon his deareſt p. 33ſervants, either death it ſelfe, or any evill that is a forerunner thereof, as famine, ſickneſſe, ſword of the enemy and the like, when, and where he will, for their ſinnes originall and actuall, is moſt plaine, Romans 5.12. By one man ſinne entred into the world and death by ſin, and death went over all, in as much as all have ſinned, Hebr. 9.27. It is appointed unto man once to dye. Death then being our debt to God, who ſhall deny him liberty to call for his due. And for his right to inflict upon them hunger, thirſt, ſickneſſe, ſorrow and the like, none can deny it, that conſiders the afflictions of the godly: as of p. 34Iob in loſſe of goods, and of all his Children by ſudden death, Iob 1.15.16, 19. in grievous boyles upon his body, from the ſole of his foot unto his crowne, Chapter 2. ver. 7. and of David, who complaines that hee had no ſoundneſſe in his fleſh, Pſal. 38.3. his wounds ſtanke and were corrupt verſe 5. his loynes were filled with a loathſome diſeaſe verſe 7. he was feeble and ſore broken: yea hee roared for the very diſquietneſſe of his heart, verſe 8.

2 … different nature of Gods promiſes.For the ſecond: Gods promiſes are of two ſorts: ſome concerne the life that now is; others that which is to come, 1 Tim. 4.8. And among theſe latter, which p. 35be heavenly and ſpirituall there is a difference. Some are of bleſſings abſolutely neceſſary to ſalvation, as juſtification, adoption, regeneration and the like: others are very comfortable, but yet not ſimply neceſſary to ſalvation, as the ſenſible feeling of Gods love, and inward joy therupon, ſtrength of faith and great increaſe in other graces, farre above that meaſure which is ſimply needfull to the being and truth of grace. Now GODS promiſes of bleſſings ſimply needful to ſalvation, be abſolutly made in Chriſt to true beleevers, without exception; as Acts 16.31. Beleeve in the Lord Ieſus p. 36and thou ſhalt bee ſaved. But other ſpirituall graces leſſe neceſſary, and all temporall bleſſings muſt bee underſtood to be promiſed with the exception of the Croſſe: to wit, that true beleevers ſhall have them upon their ſober and ſanctified uſe of lawfull meanes, unleſſe it ſeeme good to GOD, by the want of ſuch bleſſings, to correct them for their ſins, as he did David, 2 Sam. 12.10, 11. The ſword ſhall never depart from thy houſe, becauſe thou haſt deſpiſed me, Pſalme 118.18. The Lord hath chaſtened me ſore, but hee hath not given mee over unto death. Or elſe to make tryall of their faith p. 37and patience, as hee dealt with Iob in his afflictions, Iob 2.3. Thou moveſt mee againſt him to deſtroy him without cauſe: and Chapter 23.10. He knoweth the way that I take: when hee hath tryed mee I ſhall come forth as gold.

Alſo Gods royalty for time, manner,Gods royalty. and meaſure of performing his promiſes is very remarkeable. In theſe circumſtances he retayneth and exerciſeth divine liberty, and looketh that his Children ſhould wait for the evidence of his good pleaſure, and reſt contented therewith when he doth manifeſt the ſame, though it doe not anſwer their deſires. And he blameth p. 38thoſe, that will limit or confine him in any of theſe, as his people did in the wilderneſſe, when they would as it were point out their own proviſion, For time.Pſalme 78.20, 41. In particular, for the time, when GOD will do this or that thing, which hee hath promiſed indefinitely, he ſhewes his royalty to his Diſciples, Acts 1.7. It is not for you to know the times, which God hath put in his owne power. In this circumſtance he requireth the patience of faith, ſaying,Manner. Hee that beleeveth ſhall not make haſt, Iſa. 28.15. And for manner of performance ſometime he giveth the particular bleſſing asked: As upon Elias p. 39prayer he ſent firſt drought, and then after rayne, Iames 5.17, 18.

Other while inſtead of the bleſſing asked, hee giveth ſome other thing anſwerable thereunto, making more for his owne glory and the good of his ſervants: as when Paul beſought the Lord thrice, that the thorne in the fleſh, the meſſenger of Satan might depart from him, God ſaid, my grace is ſufficient, 2 Cor. 12.7, 8, 9.

GOD did not free him from the aſſault, but gave him ability of grace to reſiſt. Yea our bleſſed Saviour in his bitter agony in the Garden, offered up prayers and ſupplications, p. 40with ſtrong crying and teares, unto him that was able to ſave him from death, and was heard in that he feared, Hebr. 5.7. Not by a totall freedome from the Cuppe of his bitter paſſion, though he had ſaid, Father, if it be poſsible let this Cuppe paſſe from me, Matthew 26.39. but by making him willing and able to beare it, and in ſuffering to overcome. For after this prayer he ſaid to Peter, The Cuppe which my Father hath given mee, ſhall I not drink it? Iohn 18.11. and in ſuffering bee overcame, And meaſure of performing his promiſes.Rev. 3.21. Likewiſe in the meaſure of his gifts and bleſſings to his ſervants, and of their deliverance p. 41from evills, he retayneth and exerciſeth divine liberty and ſoveraignty. Some he maketh high, others low: ſome rich, and others poore, Iob 34.19 To one he giveth five talents, to another two, to another one, Matthew 25.15. He ſuffered no man to doe wrong to Abraham, Iſaac, and Iacob, but rebuked Kings for their ſakes, Pſalm. 105.14. Yet he will ſuffer Ioſeph to be ſold for a ſervant, and to be layd in irons wrongfully, verſe 17, 18. and hee ſuffers his ſervant Iob to be robbed of his goods, bereaved of his Children, ſore afflicted in his body, and grieved by his deareſt friends, ſo as he eſcaped, but with the Skin p. 42of his teeth, Iob 19. verſe 19, 20.

3. Gods good pleaſure to exerciſe his Children in affliction for their good foure wayes. 1. To purge out ſome corruption.For the third, it pleaſeth God many times to exerciſe his deere children under ſore afflictions, for his glory in their good ſundry wayes; as Firſt, to purge out ſome corruption, and to make them white, Dan. 11.35. Some of them of underſtanding ſhall, fall to try them, and to purge, and to make them white, Iob 23.10. When hee hath tryed mee I ſhall come forth as the gold.

2. To teach them obedience.Secondly, to teach them obedience, as well in eſchewing evill, Pſal. 119.67. Before I was afflicted I went aſtray: but now have I kept thy word: as alſo in p. 43doing good, ſo Chriſt Ieſus learned obedience by the things he did ſuffer, Heb. 5.8. and the Apoſtles learned by afflictions to truſt in God, 2 Cor. 1.9.

Thirdly,3. To try their faith and patience. to try their faith and patience, as hee did in Iob: whence great afflictions are called fierie tryalls ſent to try Gods Children, 1 Pet. 4 12. as Hebr. 11.36, 37. Others alſo were tryed by cruell mockings and ſcourgings, yea by bonds and impriſonments: they were ſtoned, ſawen aſunder, tempted, ſlaine with the ſword, &c.

Fourthly,4. To further them in holines and happineſſe. for their furtherance in grace and holineſſe here, and in joy and happineſſe hereafter, Iames p. 441.3. The tryall of faith worketh patience, Hebr. 12.10. God doth chaſten us for our profit, that we might bee partakers of his holineſſe, verſe 11. though it bee not joyous for the preſent, yet after it yeeldeth the quiet fruit of righteouſneſſe. Affliction is Gods Schoole wherin he teacheth the ſoules of his Children many a ſweet leſſon, as Pſalme 119.71. It is good for me that I have beene afflicted that I might learne thy ſtatutes.

This brings down their hearts, and cauſeth them to be more frequent in humble and earneſt prayer, and more carefull to meditate on Gods word and works, as Pſalme 77.2. In the day p. 45of my trouble I ſought the Lord, verſe 3. I remembred God: I complained, I conſidered the dayes of old, &c. all which are notable means of growth in grace, whereby, no doubt, their preſent joy & future glory ſhall bee much increaſed: for our light affliction, which is but for a moment, worketh for us a far more exceeding and eternall weight of glory, 2 Cor. 4.17. The tryall of faith ſhall be found unto praiſe, and honour, and glory at the appearing of Chriſt Ieſus, 1 Pet. 1.7. If wee ſuffer we ſhall alſo raigne with him, 2 Tim. 2.12. All which are great benefits of afflictions, and may well perſwade us, that p. 46in the very extremity of them Gods love in Chriſt is conſtant towards us. For what ſhall ſeparate us from the love of Chriſt? Shall tribulation, or diſtreſſe, or perſecution, or famine, or nakedneſſe, or perill, or ſword, &c. Nay in all theſe things we are more than conquerers, through him that loved us. For I am perſwaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things preſent, nor things to come, nor height, nor depth, nor any other creature ſhall be able to ſeparate us from the love of God, which is in Chriſt Ieſus our Lord, Rom. 8.35.37, 38.39. God correcteth every ſon whom he receiveth, and p. 47therein offereth himſelfe unto us, as to ſonnes, Hebr. 12.6, 7.

Theſe things well underſtood and thought upon will much enable faith to quiet and ſtay the heart in any diſtreſſe whatſoever.Application of the doctrine in a caſe of ſpirituall diſtreſſe through feare of damnation. For, to beginne with the greateſt matter of all, ſay thy ſoule is perplexed about thy ſalvation, thou haſt great feares of hell, and little hopes of heaven, what muſt thou now doe.

Anſw. Firſt, look thou ſtand rightly in covenant with God, through faith in Chriſt Ieſus, in whom hee revealeth himſelfe to bee the God of grace and mercy, juſtifying the ungodly and ſaving ſinners, and believe p. 48in the Lord Ieſus. Secondly, whether thou uſe the means ordained to this end. Now Gods meanes for this bleſſing is to believe in the Lord Ieſus, Acts 16.31. Beleeve in the Lord Ieſus Chriſt and thou ſhalt be ſaved, Iohn 3.16. God ſo loved the world that he gave his only begotten Sonne, that whoſoever beleeveth in him ſhould not periſh, but have everlaſting life. What it is to believe.Now thus to beleeve is to reſt and rely upon that which Ieſus Chriſt as Redeemer and Mediator hath done and ſuffered for the ſalvation of his Church. Aske then thine owne heart, whether thou bee not perſwaded, that which God in Christ p. 49Ieſus is plentifull redemption and ſalvation, and in none other? demand againe, whether thou doe not unfeignedly deſire to be found of God in Chriſt, and to reſt and rely upon that, which hee hath done and ſuffered for thy juſtification and ſalvation? Then conſider, whether thou doe uſe Gods Ordinances conſcionably, and in an holy manner, to get this grace of faith, and to grow therein. Gods Ordinances, we know,GODS means for faith, the Word and Prayer. are the word and prayer: for faith commeth by hearing the word of God preached, Rom. 10.14, 17. and prayer obtaines the HOLY GHOST, Luke 11.13. Which is the p. 50ſpirit of faith, 2 Cor. 4.13. therefore did the Diſciples by prayer ſeeke faith at Chriſts hands, ſaying; Lord increaſe our faith, or put faith into us,The holy manner of uſing the meanes of faith in 3. things. 1. Breaking of the courſe of every knowne ſinne. Luk. 17.5. The conſcionable and holy manner of uſing the foreſaid Ordinances ſtands in three things.

Firſt, breaking off the courſe of every knowne ſinne, which is a worke of darkeneſſe; wherein wee cannot live and have fellowſhip with Chriſt, 1 Ioh. 1.6. Therefore Solomon ſaih, Turne you at my correction. Lo, I will powre out my ſpirit upon you, Proverbs 1.23. and Iohn Baptiſt prepared the way of the Lord by preaching repentance unto p. 51the people, Matth. 3.1, 2, 3. without which there is little hope of attayning true faith in Chriſt, Mat. 21.32.

Secondly,2. Hartily deſiring the grace we ſeeke for. we muſt truly and hartily deſire the grace we ſeeke for. This deſire is ſpirituall hunger and thirſt whereto God hath made a promiſe of ſatisfaction, Iſaiah 44.3. I will powre water upon him that is thirſtie, and flouds upon the dry ground: I will powre my ſpirit upon thy ſeed, Mat. 5.6. Bleſſed are they that hunger and thirſt after righteouſneſſe for they ſhall bee ſatisfied.

Thirdly,3. Yeelding conſcionable obedience to that wee know. we muſt yeeld concionable obedience to that we know, as well in eſchewing evill as in doing p. 52good: for to ſuch belongs the gift of the Holy Ghost, Acts 5.32. Wee are witneſſes, and the Holy Ghost, which GOD gives to them that obey him. Thus every one that would bee ſaved muſt bee carefull to doe. And when we have ſo done we muſt cast our burthen upon the Lord, Pſalme 55.22. that is, reſt and rely upon the LORD for that thing, which wee ſo ſeeke for, in the foreſaid uſe of meanes: and then have we his promiſe for the obtaining thereof; for he hath ſaid, Commit thy way unto the Lord, trust in him, and hee ſhall bring it to paſſe, Pſalm. 37.5. On which promiſe if wee reſt, and wait patiently p. 53wee ſhall bee ſure to ſpeed: for hee hath ſaid, I will never leave thee nor forſake thee, Heb. 13.5. What though wee yet feele not the joy of his ſalvation, whereto David deſired to be reſtored? Pſalme 51.12. Yet if wee wait upon God in the uſe of meanes, wee may ſay to our ſelves as David did, Why art thou caſt downe, ô my ſoule? why art thou diſquieted in me? hope thou in God, for I ſhall yet praiſe him, who is the health of my countenance, and my God, Pſalme 42.11. When Abraham beleeved God, ſo as it was imputed to him for righteouſneſſe, hee had in himſelfe no ſenſe or feeling of any thing, wheron p. 54to ground his hope of that bleſſing which GOD promiſed: but only looked at God, being fully perſwaded, that hee who had promiſed was able to performe it, Romans 4.18, 19, 20, 21, 22. And on this practice of Abraham muſt we caſt our thoughts, when wee our ſelves are perplexed with doubting in our ſelves about our ſalvation: ſo ſhall wee give glory to God, and receive his gift of eternall life, promiſed to all that believe: As Abraham and Sarah gave glory to God, in beleeving his promiſe, and received a ſonne, when they were paſt age, in themſelves hopeleſſe Hebr. 11.11.

p. 55Againe,Application of the doctrine in caſes of diſtreſſe with outward evils ſay thou be diſtreſſed with outward evills, as warres, famine, ſickneſſe, baniſhment poverty, impriſonment or the like: Nay, ſay that many of theſe come together upon thee, ſo as thou art preſſed out of meaſure above ſtrength, and in thine owne thinking thy caſe is deſperate, muſt thou not be carefull now? Anſw. Surely no further than to uſe lawfull meanes for thy comfort and deliverance, ſanctifying the ſame by prayer to God for his bleſſing thereupon: which when thou haſt done, though thy miſery bee with much extremity, yet if thou haſt faith, and canſt ſet it a working, p. 56thou ſhalt undoubtedly, by ſome of the three forenamed conſiderations, much quiet thy ſelfe, and free thy ſoule from exceſſive feare of evill.

For firſt, doth this trouble thee, that thou art ſo ſore diſtreſſed with ſickeneſſe, poverty, want, impriſonment, or the like? Here then call to remembrance GODS right to inflict upon thee any, or all of theſe evills, when and where, and in what manner he pleaſeth. For if thou bee a true beleever, thou wilt not think thy ſelfe exempted from any of thoſe evils, which the Scripture ſaith be incident to Gods children. It is the thought p. 57of the wicked to ſay to himſelfe, I ſhall not be moved: I ſhall never be in adverſity, Pſalme 10.6. Indeed ſometime corruption remaining will ſuggeſt the like into the godly: hence David ſaid in his proſperity, I ſhall never bee moved; but GOD quickly taught him another leſſon, Thou didst hide thy face, and I was troubled, Pſalme 30.6, 7. and though godly Iob ſaid in the dayes of his honour and proſperity, I ſhall dye in my nest: I ſhall multiply my dayes as the ſand, Iob 29.18. Yet it ſeemes he had many times thoughts of his changeable eſtate; for ſaith hee, when his ſore afaffliction was upon him, p. 58The thing which I greatly feared is come upon me, Iob 3.25. And no doubt, if true faith be called to councell in the dayes of peace, it will ſay it is the Lords mercies thou art not confounded: the continuance of thy freedome is the fruit of his patience: thou art debtor unto GOD for the ſuffering of any outward evill, yea and of many inward feares, either for correction of ſinne, or tryall of grace, whenſoever he is pleaſed to call thee to it: Now ſhall the debtor thinke it ſtrange, that his creditor doth demand his due? Here the thiefe upon the Croſſe that repented will ſhame thee for repyning, p. 59though thou ſhouldſt ſuffer a ſhameful and painfull violent death: feareſt thou not God, ſaith he to his fellow, ſeeing thou art in the ſame condemnation (meaning with Christ Ieſus) wee receive the due reward of our deeds: but this man hath done nothing amiſſe; Luke 23.40, 41. Looke therefore unto Ieſus the Author and finiſher of thy faith, who endured the Croſſe, and deſpiſed the ſhame, Hebrewes 12.2. He was led as a ſheepe to the ſlaughter, and as a Lambe before the ſheerer, dumb, ſo opened he not his mouth, Acts 8.32. And hereunto we are called, that is to ſuffer afflictions patiently, becauſe p. 60Chriſt alſo ſuffered for us, leaving us an example, that we ſhould follow his ſteppes, 1 Pet. 2.21, 22, 23. But here thou thinkeſt upon GODS promiſe of deliverance made to his ſervants that call upon him in the day of trouble, Pſalm. 50.15. and becauſe thou haſt prayed and art not delivered, therefore thou doubteſt of his favour, as Pſal. 22.1, 2.

Anſw. Here then, according to the ſecond thing before commended to our conſideration, call to remembrance the different nature of Gods promiſes, and the exception of the Croſſe to bee underſtood in all promiſes of p. 61bleſſings temporall, and ſpirituall alſo, which are not ſimply neceſſary to ſalvation. Let thy heart alſo think upon Gods prerogative royall for time meaſure and manner, of performing theſe promiſes: and know that if God have given thee faith and patience in afflictions, though they bee great and of long continuance, yet he hath vouchſafed gracious audience to thy prayers: even the ſame that he did to our bleſſed Saviour in the time of his paſſion, as before is ſhewed.

Thirdly, when thy diſtreſſe and griefe is very great, is thine heart affraid of Gods forſaking of thee? p. 62and canſt thou hardly think he will ſuffer it to goe ſo ill with thoſe that bee his Children, as it doth with thee.

Anſwer. Yet bee not diſmaid: it is no marvell to ſee the weake reeds ſhaken with thoſe blaſts which make the ſtrong cedars to bow and bend. When Ionas the Prophet was in the Whales belly, hee ſaith to GOD, I am cast out of thy ſight, Ionas 2.4. Nay, our bleſſed Saviour himſelfe cryed out upon the Croſſe, My God, my God, why haſt thou forſaken me, Matthew 27.46. know therefore thou that makeſt conſcience of thy wayes, that this feare of p. 63Gods forſaking thee, in times of diſtreſſe, is from humane frailty, which the beſt have in them while they bee in this world, and will more ſtrongly aſſault them, upon the remembrance of former ſinnes, though repented of, and upon the conſcience of corruption remaining, though it doe not raigne: as wee may ſee in Iob when he ſaith unto God, wherefore hideſt thou thy face, and holdeſt mee for thine enemy? For thou writeſt bitter things againſt me, and makeſt mee to poſſeſſe the iniquities of my youth, Iob 13.24, 26. and more fully in David acknowledging his frailty in this very caſe; My ſpirit, p. 64ſaith he, was overwhelmed, I am ſo ſore troubled, I cannot ſpeake. Will the Lord caſt off for ever? Is his mercy cleane gone? Hath God forgotten to be gracious? And I ſaid, this is mine ininfirmitie, that is, this is my great weakeneſſe to doubt of Gods mercy, becauſe of my preſent troubles, Pſalme 77.3.4, 7, 8, 9, 10.

Here thou muſt bring thy heart to the third thing before, commended to thy obſervation, viz. That GOD is pleaſed to exerciſe his own deare children under great and ſore afflictions, for moſt excellent ends, as before is ſhewed. And indeed, what diſtreſſe can befall thee, wherein p. 65faith, ſet a worke to conſider of Gods dealing with his own children, may not ſet before thy view ſome of the Lords worthies, better than thy ſelfe, who have ſuffered the like or far greater evills then are upon thee? Was not righteous Lot taken captive in Warre, with all his goods? Gen. 14.12, 14 Was not Ioſeph ſold for a ſervant, caſt into priſon, and layd in irons? Pſa. 105.17, 18. Was not the Prophet Ieremy ſmitten, and caſt into the myrie dungeon? Ier. 37.15, 16. Was not David hunted after to bee ſlaine by Saul, as one hunteth a Patridge in the Mountaines? 1 Samuel 26.20. Was not Ziklag, where David p. 66and his men dwelt, burnt with fire by the Ama lakites and their wives, and Children with all their goods taken captives, 1 Sa. 30.1, 2, 5. Were not the Lords Prieſts, to the number of foureſcore and five perſons, their City, both men, Women, and Children and ſucklings, Oxen, Sheepe, and Aſſes ſmitten with the edge of the ſword by the command of their owne King, upon a falſe ſurmiſe of conſpiracy with innocent David? 1 Sam. 22.13, 18, 19. Was not Ionathan, Davids deareſt friend, ſlaine by the uncircumciſed Philiſtims? 1 Sam. 31.2. Nay was not good King Ioſiah ſlaine by Pharaoh-Neco p. 67at Megiddo like unto whom there was no KING before him, that turned to the Lord with all his heart, with all his ſoule, &c. 2 King. 23.25, 27. Was not Iohn Baptist, greater than whom there roſe none before him among them that are borne of women, Matthew 11.11. impriſoned by Herod, for doing his duty, in telling him it was not lawfull for him to have his brother Philips Wife: and afterward beheaded upon a moſt triviall occaſion, even to gratifie a damſell for her dancing? Mar. 6.18.26, 27. Which of the Prophets did not the people of the Iewes perſecute? Acts 7. p. 6852. Had not other of Gods ſervants, before Chriſts incarnation, triall of cruell mockings and ſcourgings, of bonds and impriſonments? Were they not ſtoned, ſawen aſunder, tempted, ſlaine with the ſword: did they not wander about in Sheep-skins, and Goat-skinnes, being deſtitute, afflicted, and tormented, though the world were not worthy of them? Hebrewes 11.36, 37, 38. And were not Chriſts own Diſciples, and holy Apoſtles ſent forth as Lambes amongſt Wolves? Luke 10.3. and ſet forth as men approved unto death, made a ſpectacle to the world, reviled, perſecuted, defamed, p. 69made the filth of the world, and the of-ſcouring of all things? 1 Cor. 4.9, 13. Was not Paul in labours abundant, in ſtripes above meaſure, in priſon frequent, in death oft? Received hee not of the Iewes five times forty ſtripes ſave one? was hee not thrice beaten with rods? once ſtoned? and thrice ſuffered ſhipwracke? was he not in journyings often, in perills of waters, in perills of robbers, in perills by his owne country men, in perills by the heathen, in perills in the City, in perills in the wilderneſſe, in perills in the Sea, in perills among falſe brethren: in wearineſſe and painefulneſſe; in watchings often, in hunger and thirst, p. 70in faſtings often, in cold and nakedneſſe? &c. 2 Cor. 11.23, 24, 27. Nay, which is more than all the former, was not our bleſſed Saviour himſelfe perſecuted, and apprehended by the hands of the ungodly? Was he not buffeted and ſpit upon, crowned with thornes, ſcourged, and moſt ſhamefully condemned and crucified? Now then, what thinkeſt thou of thy ſelfe? art thou better than theſe? doſt thou thinke God forſooke them in their afflictions? Why then, ſtirre up thy heart to ſay unto the Lord, with ſubjection to his will, even for the ſuſtaining of death it ſelfe; It is enough, Lord, take away my life, for I p. 71am no better then my fathers, 1 Kings 19.4.

When affliction increaſeth, and death approacheth, then look unto Ieſus the Author and finiſher of thy faith leſt thou be wearyed and faint in thy mind. He left himſelfe an example, that we ſhould follow his ſteps, in ſuffering affliction patiently. Now when Peter would have reſcued his apprehenſion by force of armes, he forbade him, ſaying, The Cup which my Father hath given me, ſhall I not drink it? Iohn 18.11. And remember this word of his, The ſervant is not greater than his maſter: If they have perſecuted mee, they will alſo p. 72perſecute you, Iohn 16. ver. 20.

Adde hereunto the conſideration of Gods ſpeciall providence over thee in all thine afflictions: whereupon Chriſt Ieſus bids thee, not to feare them that can kill the body, but are not able to kill the ſoule. Are not two Sparrowes ſold for a farthing? and one of them ſhall not fall to the ground without your Father. The very haires of your head are all numbred. Feare ye not therefore, for yee are of more valew then many Sparrowes, Matthew 10.29.30, 31. God is faithfull who will not ſuffer you to bee tempted above that you are able, but will with the p. 73temptation alſo make a way to eſcape, that ye may be able to beare it, 1 Cor. 10.13.

Laſtly, remember that his love in Chriſt Ieſus is firme and conſtant unto thee, in thy greateſt affliction; See Romans 8.35, 38, 39. What ſhall ſeperate us from the love of God which is in Chriſt Ieſus? Surely nothing can doe it, as the things there named, and accounted unable, doe plainely ſhew, tribulation, anguiſh, or distreſſe, perſecution, famine, perill, ſword, &c. For whom hee loves in CHRIST his Son, he loves to the end, Iohn 13.1. his gifts and calling to grace and favour in CHRIST are without repentance, Rom. p. 7411.29. Nay more, rest aſſured, that as the ſufferings of this preſent time are not worthy to bee compared with the glory that ſhall be revealed in us, Rom. 8.18. ſo our light affliction, which is but for a moment, worketh for us a farre more excellent, and eternall weight of glory, 2 Cor. 4.17.

The concluſion of the wholeBy theſe and ſuch like conſiderations will the ſpirits of the godly ſuſtaine their infirmities. Thus will true beleevers, with godly David, encourage themſelves in the Lord their God, even when violent death approcheth towards them, 1 Sam. 30.6. In the multitude of their owne perplexing thoughts within them, p. 75will the Lords comforts delight their ſoules, Pſal. 94.19. Take notice therefore of this duty to ſtrive againſt diſtracting worldly cares. Conſider the grounds, or reaſons, wherby it is preſſed: as that thine heavenly father careth for thee: theſe worldly cares diſcredit and diſgrace thine holy profeſſion; they are a great and needleſſe, nay a very hurtfull burthen to thy poore ſoule: for the avoyding wherof thou muſt ſet faith a worke in every difficulty, ſmall or great, according to the direction before preſcribed. So though thou bee weake in thy ſelfe, yet ſhalt thou be ſtrong in the p. 76Lord, and in whatſoever ſtate thou art, thou ſhalt bee therewith content. Thou ſhalt know how to be abaſed, and how to abound; both to bee full and to be hungry; both to abound and to ſuffer need: yea, to doe all things through Chriſt which ſtrengtheneth thee, Phil. 4.11, 12, 13.

FINIS.