The Saints Anchor-Hold, Text (2 of 3)

The Saints Anchor-Hold · Text (2 of 3)

p. 81Doct. Hoping in God a right is a ſpecial means of ſupporting the ſoul againſt diſcouragement, in times of great afflictions. The Scriptures are innumerable which confirm and prove this truth: And it muſt be ſo for theſe Reaſons.

p. 82R. 1. From the formal object of divine hope, which is God himſelf, in whom alone is to be found all ability and readineſſe to do good unto thoſe that hope in him, and wait upon him, in ſuch times. 1. All ability to help is in God alone. Princes are of greateſt abilities among men, yet we are forbidden to truſt in Princes, in whom there is no help, Pſal. 146. 3. Men commonly think themſelves happy in the favour and protection of Princes: But they are deceived. Therefore it is added, in ver. 5. Happy is he that hath the God of Jacob for his help, whoſe hope is in the Lord his God. For no creature hath ability, of it ſelf, and what ever ability God hath put into any, yet the exerciſe and ſucceſſe of it depends on God alone. Except the Lord build the houſe, they labour in vain that build it: Except the Lord keep the City, the Watchman waketh but in vain. It is in vain to riſe up early, to go to bed late, to eat the bread of ſorrows. So he will give his beloved quiet ſleep, Pſal. 127. 1, 2. p. 83that is, in their reſting upon him, building, keeping, giving them bread without ſorrows. Therefore, when men ſay, They hope for this or that, from ſuch a creature; either they mean, They hope to receive it from God, by ſuch a creature, or it notes, not a divine, but a meer humane hope; or it is, not a Chriſtian, but a vain hope. 2. As God onelyonly is able, ſo he is alwayes ready to do good to all thoſe that hope in him. For he is infinite, as well in goodneſſe, as in power. Thou are good and doeſt good, Pſal. 119. 68. This David largely ſhewes by ſundry inſtances, in two caſes. 1. In deliverances, where of he notes four examples, in Pſal. 107. 1. Of men wandering in the Wilderneſſe, ver. 2. to 10. 2. Of Priſoners, ver. 10. to 17. 3. Of perſons dangerouſly ſick, ver. 17. to 23. 4. Of men in great danger, by Storms, at Sea, ver. 23. to 33. In all which, he ſaih, God helps men crying to him, when all help and hope in the creature fails them. 2. In various changes of mens outward conditions; in reference, p. 84both to the increaſe of the fruits of the earth, or to the diminiſhing of them, whereby men become rich, or poor, ver. 33. to 36. and to mens preferment, or abaſement, ver. 40, 41. The ſumme of all is, that, which the Pſalmiſt ſaith elſewhere, in Pſal. 46. 1. God is our refuge and ſtrength, a very preſent help in trouble.

Ob. Seeing hope is of things future, and God is a preſent help; how can it be ſaid, that God is the object of our hope?

Anſw. 1. God is, not onelyonly a preſent help; but alſo a future help, even for ever. And ſo he is the object both of our faith and hope, 1 Pet. 1. 21. And, for the future, hope relyes upon God, though the ſoul doth injoy him, at preſent, as our God. 1. That he will continue his goodneſſe to us. This God is our God, and he will be our guide unto death, Pſal. 48. ult. 2. That we ſhall have a more cleer and full ſight of him, Pſal. 42. 11. 3. That he will ſupply all our need, Phil. 4. 19. and that he will multiply grace and peace unto us. p. 851 Pet. 1. 1. and that, as he is the God of all grace, he will, after we have ſuffered a while, make us perfect, ſtabliſh, ſtrengthen, ſettle us, 1 Pet. 5. 10. Theſe future good things hope expects, and 4. at laſt eternal ſalvation. Therefore it is called, the hope of Salvation, 1 Theſſ. 5. 8. the hope of glory, Rom. 5. 2. and the hope of eternal life, Tit. 3. 7. all which are good things to come, and though difficult, yet poſſible to be had, by his help, and are moſt certain, by vertue of his promiſe, in Chriſt, which is the ground of this hope. Hence hope is called an anchor ſure and ſteadfaſt, Heb. 6. 19.

R. 2. From Gods manner of bringing the ſoul and this object, himſelf, together, by this hope. For 1. By effectual convincing and humbling the ſoul, he prepares it for this hope. He gives them the valley of Achor for a door of hope, Hoſ. 2. 15. 2. He doth it, by revealing his grace to a ſoul ſo prepared. To this end, 1. He openeth the eyes of their underſtanding, Eph. 1. 18. 2. Having given them a p. 86ſpiritual eye-ſight: he layes his grace and goodneſſe in Chriſt, before them, by the miniſtry of the Goſpel, Eph. 3. 9. 3. He particularly applyeth the ſame to them, as theirs, by the miniſtry of the Word, Acts 13. 26. and by the efficacy of the ſpirit, Pſal. 35. 3. So that now they can look upon God, in the Covenant of grace, as their God, 2 Cor. 6. 18. and upon all the good of the Covenant, as a legacy given unto them by Chriſt, in his laſt Will and Teſtament, 2 Pet. 1. 3. Hence what they yet have not, in ſenſe, they ſee ground to hope for, Pſal. 130. ult. And this hope ſupports the heart under great affliction, upon three main propps: 1. The power of Gods grace: 1. To pardon many and great great ſins, Rom. 5. 20. 2. To perform all his promiſes, how difficult ſo ever it may ſeem to our ſenſe and reaſon, Rom. 4. 18. to 22. 3. To comfort in all tribulations, 2 Cor. 1. 3, 4. 4. To help in all diſtreſſes, 2 Cor. 1. 9, 10. 2. Upon the freeneſſe of Gods grace and promiſe, notwithſtanding all our un-worthyneſſe, p. 87Iſa. 43. 25. Mich. 7. 18. 3. Upon the reality of Gods good purpoſes towards us, declared by ſending his Son, and his Sons comming, to bring us to God, Luke 19. 10. 1 Pet. 3. 18. and Chriſts calling us unto himſelf, Mat. 11. 28, 29. and the fathers drawing us unto his Son, Joh. 6. 44, 45. The relliſh which believers have of the ſweetneſſe of Gods grace, in Chriſt, turneth the eye of their ſoul towards him, in deſires and expectations of further good from him, Pſal. 34. 8.

R. 3. From the effects of this hope, all which ſhew that the ſoul is ſupported by it. 1. It brings comfort to the ſoul. Therefore rejoycing is joyned with this hope, Rom. 12. 12. There is joy in hope of good to come, though it be yet abſent. Becauſe the ſoul hath a taſte of it, in the beginnings, and firſt fruits. Now joy ſtrengthens the heart anſwerably to the degree of it. The joy of God is your ſtrength, Neh. 8. 10. As when a man ſeeth the clouds begin to clear, in a time of rain, he is comforted, in p. 88hope that it will be fair weather; ſo when the ſoul, under great affliction, ſeeth ſome glimpſe of the light of Gods countenance, his hope and joy reviveth, and is increaſed, as that is more cleared unto him, 1 Pet. 1. 3, 6. 2. It quieteth and ſetleth the heart in peace proportionably to the meaſure of our truſting and hoping in God; Moſes found it ſo, at the Red Sea. Exod, 14. 13. and David, at Ziglag, 1 Sam. 30. 6. 3. It makes the heart patient in waiting on God, with ſubmiſſion to his good pleaſure, Pſal. 37. 7. & 34. 34. How is God their ſtrength in the time of trouble? By ſtrengthening their hope to wait patiently and quietly upon him, not uſing any indirect and unlawful means to eſcape or come out of trouble. The Lord cryed, concerning this: Their ſtrength is to ſit ſtill, Iſa. 30. 7. 4. It cauſeth the ſoul to cleave unto God, whatever befals them in the way of obedience, Rom. 5. 23. Heb. 3. 6.

Vſe 1. For reproof of two ſorts: 1. All unregenerate perſons may be p. 89hence convinced that their ſtate is wretched and miſerable, upon two grounds: 1. Becauſe they have no hope in God, Eph. 2. 12. A Chriſtleſſe ſtate is an hopeleſſe ſtate, and an hopeleſſe ſtate is the worſt condition. They pretend to this hope, but without ground, and an ungrounded hope is a ſelf-deluding hope. The object of their hope ſhall fail them, Mat. 7. 22, 23. and the hope which they ſeem to have, ſhall periſh, and be cut off, Iob 8. 13, 14. It ſhall be as a ſpiders web, finely ſpun, but not firm, its but an hope of their own making, as the ſpiders web is wrought out of its own bowels; and, as the ſpider thinks it ſelf, when it is lodged in its web, ſo they think themſelves ſafe in their ſalſe hope; but as the ſpiders web is eaſily and ſuddenly ſwept away, ſo ſhall their hope be by Gods beeſome, Iſa. 14. 23. 2. Becauſe they abound in vain hopes; in themſelves, Luke 18. 19. in men, Iſa. 2. 22. in riches, 1 Tim. 6. 17. in chariots and horſes, Pſal. 20. 7. in their mental and bodily abilities, Prov. 3. 4. p. 90Jer. 9. 23, 24. Such hopes argue ignorance, pride, atheiſm, idolatry, ſetting up the creature above God, Jer. 2. 12, 13. The effects alſo are pernicious. 1. Loſſe, Jon. 2. 8. Phil. 3. 7. 2. Diſappointment, Ier. 8. 15. 3. To be aſhamed of their hope, Iob 6. 20. Iſa. 1. 29. and 20. 5. and 30. 5. 4. Great hurt, Hoſ. 12. 1. Ephraim feedeth on wind, and followeth the Eaſt-wind. The Eaſt wind, in thoſe eaſtern countries, was an hot skorching wind, that blaſted things, and made them wither, Gen. 41. 6. Ezek. 17. 10. As Pharaoh was to the people of Iſrael, ſo are all falſe objects of hope, the ſtaffe of a broken reed, whereon if a man leane, it will go into his hand and pierce it, Iſa. 36. 6. Many have found it ſo, on their death beds, and in Hell for ever. 2. Hence believers are to be reproved, who do not exerciſe this hope, but give way to diſcouragement, in times of affliction. For, 1. Hereby they make themſelves unfit to perform duties towards God and men, in a right manner. Towards God, in prayer, and receiving p. 91the word and the outward ſeales of the Covenant, and in thankſ-giving and prayſing God. Towards men, in an amiableneſſe towards all, and in merciful helpfulneſſe towards the afflicted. 2. They diſhonour Religion, by ſtrengthening ignorant and profane perſons, in a falſe conceit, that Religion is but a melancholick humour. 3. They weaken themſelves and others. Themſelves; For, from fainting, comes diſcouragement, and thence, halting, and from thence an aptneſſe to be turned out of the good way. For take away hope, and you take away all endeavor. Others alſo, if they be weak, will be offended; and, if they be prejudiced, will be apt to inſult and to twit ſuch, as Eliphaz did Iob, in Iob 4. 3. to 7. 4. They give Satan great advantages againſt themſelves, who diligently obſerveth ſuch times, when Chriſtians are under deep deſpondency of ſpirit, when they have laid aſide their helmet, to wound and weaken them more, he will then ply them with ſuggeſtions, to make them believe p. 92any thing againſt God, and againſt the Scripture, and againſt themſelves, and to conclude deſperate things, to their own hurt.

Object. This is my caſe; therefore I never had a right hope in God.

Anſw. Thus one iſcouragement followes upon another, as circles in the water, whereinto a ſtone is caſt, which ſhould humble you for neglect of ſtirring up your hope unto excerciſe. But yet, let it not diſcourage you. For true hope is ſometimes in a believer, as in thoſe trees, ſpoken of in Iſa. 6. 13. Whoſe ſubſtance is in them when they caſt their leaves. It is onelyonly winter with you, then life is hid in the root, though no ſigne of it appears outwardly; that you may learn not to truſt in grace received, but in Chriſt; depending on him to quicken and actuate his own gifts of grace in you, waiting with fervent deſires and prayers for the Sun of righteouſneſſe to ariſe upon you, with healing in his wings. In the mean time, remember that Chriſt himſelf hath pronounced them bleſſed, who are p. 93poor in ſpirit, and mourn, are meek, and hunger and thirſt after righteouſneſſe, and that he hath promiſed unto ſuch, that heaven is theirs, they ſhall be comforted, ſhall inherit the earth, and ſhall be ſatisfied. Let ſuch encouragements quicken your hope, and quiet your hearts, that it ſhall be with you, according to his Word, and that your hope ſo grounded, ſhall not make you aſhamed.

Vſe 2. For Inſtruction, in three particulars: 1. How to bring and keep the object and this act, God and this hope together. 2. How to try, whether you hope in God aright, or not. 3. How to exerciſe this hope, in ſundry caſes, in which you may be called to the practice of it. This inſtruction is neceſſary, at all times, and eſpecially, in theſe times, wherein we may have more neceſſitous uſe of this hope, then many do imagine. Therefore I ſhall the more ſtudiouſly inſiſt in clearing theſe particulars, ſpeaking to the firſt, at this time, with the help of Chriſt.

1. How to bring and keep the object p. 94and act, God and this hope together. The holy Pen-man of the Epiſtle to the Hebrewes, in Heb. 3. 6. compares the Church of God to an houſe; ſaying, whoſe houſe we are, if we hold faſt the confidence, and rejoycing of hope firme to the end. As it is in the building of an houſe, ſo it muſt be in the building of this hope. In the building of an houſe, that it may be ſtrong, and kept ſtrong, three things are neceſſary: 1. That a ſtrong foundation be well laid. 2. That the houſe be ſtrongly built upon it. 3. That it be kept in due repair. So it muſt be, in this great buſineſſe, whereof we now ſpeak. 1. A ſtrong foundation of hope muſt be well laid. 2. Our hope muſt be ſtrongly built upon it. 3. We muſt be careful that our hope be continually kept in due repair. Of theſe three we ſhall ſpeak diſtinctly, and ſhall endeavour to ſhew how they are to be done. 1. For the firſt, God himſelf, as he makes himſelf and his will known unto us, by his written Word, is the onelyonly ſuitable object, and ſtrong foundation, p. 95or ground-work of this hope. Therefore the Church, in my Text, ſaith, I will hope in him. For in him alone are the properties of that object, on which true hope muſt rely. A man can be in no condition, wherein he needs help, but there is in God power and will to ſupply it unto him. If comfort be wanting, he is the God of all comfort, 2 Cor. 1. 3. He can and will create comforts, for his people, out of nothing; yea, out of the contrary: As he cauſed at firſt, light to ſhine out of darkneſſe, 2 Cor. 4. 6. Thoſe troubles, temptations, and perſecutions, and afflictions, which threaten deſtruction, become means of our ſalvation, by his over-ruling providence, who is wonderful in counſel, and excellent in working, Iſa. 28. ult. In this object, two principles are to be looked at. 1. A principle of being. 2. A principle of knowing. 1. The principle of being, is God himſelf, concerning whom, five particulars muſt be believed, that our hope may be objeccated upon him. 1. That God in whom we hope, is an p. 96eternal, independant Being or Eſſence, who giveth being, and order of being, and power of working unto all things. 2. That in the Being or Eſſence of God are three Subſiſtences or Perſons: God, in the firſt Perſon, the Father (with the Son and Holy Spirit) decreed the ſalvation of the Elect, and all things tending thereunto. God, in the ſecond Perſon, the Son, hath fully and exactly anſwered that decree, as our ſurety, in the work of Redemption. God, in the third Perſon, the Holy Spirit, effectually reveales and applies the love of the Father, and the grace of the Son unto the Elect, in time, and fits them for communion with the Father and the Son, from both whom he proceeds. 3. That Chriſt, the Mediator, is Immanuel, in whom God was reconciling the World unto himſelf, 2 Cor. 5. 19. who united the two natures of God and man, in his Perſon, and was thereby fit to bring God and man together, having made man amiable to God, and God amiable to man, who were enemies before, by the ſin p. 97of man. 4. That God, in Chriſt, is fatherly towards believers, in all his Attributes, whereby he is deſcribed, in Exod. 34. 6, 7. and other Texts of Scripture, all which are in God eſſential; and therefore eternal, and infinite. 5. That God acteth all theſe his excellencies, by his fatherly providence, governing and ordering all things for the good of his people, ſo powerfully, that Satan and his inſtruments, in ſeeking to croſſe his revealed will, ſhall and do fulfil his ſecret will, to their own confuſion. This providence extends as far as the creation, all things, even the moſt caſual, and moſt diſordered things, ſins, and the moſt free actings of men are ordered by it, ſo that God doth ſometimes great things by weak means, diſabling more likely means, Eccleſ. 9. 11. Sometimes without means, and ſometimes croſſing the courſe of means. And, when evil is intended, God either wholly averts it, or limits and bounds it, in regard of meaſure, Pſal. 129. 3. 4. or of continuance, Pſal. 125. 3. Hereby alſo he cauſeth p. 98and ordereth a ceſſation of actions, that ſome ſhall not favour us, and others ſhall want wiſdom and ability to help us, from Gods with-drawing his concurrence, who hath ſufficient reaſon, as well, not to do what he doth not, as to do what he doth. The right knowledge of God in his Being, is neceſſary to the well-laying the ground-work of this hope, as conducing unto the preparatory purpoſes and uſes. 1. To ſilence all diſputes and murmurrings: This made Aaron hold his peace, Lev. 10. 2, 3. And David not to open his mouth, Pſal. 39. 9. 2. To cauſe the ſoul to reſigne up a mans ſelf to the will of God, who worketh all things according to the counſel of his will, Eph. 1. 11. So it wrought in Ely, 1 Sam. 3. 18. in David, 2 Sam. 15. 26. and in the Saints, Acts 21. 14. 3. To quicken us to inure our ſelves to do Gods will, that we may be fit to ſuffer it. For paſſive obedience ſprings from active. Then are mens wills in right order, when, as God is the higheſt, ſo his will hath the higheſt place in our hearts; when p. 99they are willing to do what God commands, to ſuffer what God inflicts, and to be at Gods diſpoſe, when this ſtayeth our hearts, in all events, that they are in covenant with him, who ſits at the Stern, and hath committed all power to our Redeemer, who hath our names in his breſt-plate, and on his ſhoulders. The ſecond principle to be looked at in God, that our hope may be well built on him, is a principle of knowing. This principle is the written Word, whereby God makes himſelf and his will known unto us, without which we have no good ground or warrant to build our hope upon God. But, that his people may thus hope in him with ſtrong encouragement, He gives us his Word, that thereby we may know his good thoughts, and purpoſes towards us, which is a ſufficient ground of hope, it being the Word of him that cannot lie; and not onelyonly his bare Word, but a binding Word, his promiſes, which are free expreſſions of his love, with engagement of it unto us; nor onelyonly Promiſes, but his Covenant, p. 100founded upon a full ſatisfaction made to his juſtice, by our Redeemer, as the head of the Covenant; and thereunto hath added his Oath, Hob. 6. 18. and Seals, both outward, Rom. 4. 11. and inward, Eph. 1. 13. and all this he hath done, that our hope might be built upon a ſtrong foundation, that believers might be ſupported in all tempeſts, Iſa. 54. 9. 10, 11.

2. Having ſuch a ſtrong foundation well laid, our next duty is, to build ſtrongly upon it. Which that you may do, attend to theſe directions. 1. See that you truſt and hope in God by light and ſtrength received from himſelf. 1. By divine light, not by meer humane reaſons. For none can ſo know God, in his truth, and goodneſſe, as to truſt and hope in him, but by his own light revealing himſelf to the ſoul, by his Word and Spirit; as none can ſee the Sun, but by its own light, Pſal. 36. 9. 2. The divine power muſt accompany this light. For, neither education, nor examples of others, nor our own reſolutions, can ſettle our hearts upon God, till p. 101we find an inward power and authority cauſing divine truths to ſhine into our hearts, and ſubduing all our reaſonings and thoughts unto the obedience of faith; onelyonly that ſoul, which hath found the efficacy of the ſpirit, by the Word, in caſting it down, and raiſing it up, and renewing it, can hope in God aright for things of God; them, and not before, a man chooſeth God for his portion, and cleaveth to him, as his chief good; then, and not before, the ſweetneſſe of Gods love is▪ let into the ſoul, and relliſhed by it, which draweth the whole ſoul to truſt and hope in him, Pſal. 9. 10.

3. Suit the Promiſes to your ſeveral conditions. For what ever condition of life any believer is or can be in, he hath Promiſes in the Word ſuitable to it; whether preſent, or poſſible. 1. At preſent, what ever difficulties or impoſſibilities, as to ſecond cauſes, and means appear to ſenſe, or reaſon, faith lifteth up the ſoul above them all, to look unto the Promiſes and power of God, and thereby p. 102quickneth and ſtrengthenth our hope in him, Rom. 4. 19, 20, 21. Heb. 11. 27. 2. Poſſible, The Saints have found great help to their faith and hope, by putting caſes, and anſwering their own hearts therein from Gods all-ſufficiencies. So David, Though I walk through the valley of the ſhadow of death, I will fear none evil; for thou art with me, Pſal. 23. 4. Again, Though an Hoſt ſhould encampe againſt me, my heart ſhould not fear, Pſal. 27. 3. Again, God is our refuge and ſtrength, a very preſent help in trouble; therefore we will not fear, though the earth be removed, and though the Mountains be carried into the midſt of the Sea, though the Waters thereof roar, Pſal. 46. 1, 2, 3. Paul excellently puts other caſes, of an higher nature than theſe, and triumphs over them all, in the unchangeableneſſe of Gods love to believers in Chriſt, Rom. 8. 38, 39.

3. When your hope is quickened, by the Promiſes, look unto God with a ſingle eye, truſting and hoping in him alone. To truſt upon two props, p. 103of which one is ſound, the other rotten, is the ready way to fall. Make uſe of all helps, which God gives you, but hope in him alone. For hoping in God is a part of that natural worſhip of God, injoyned in the firſt Commandement, which belongs to God alone, Mat. 4. 20. and thus to have our eyes towards God alone is the proper effect of true converſion, Iſa. 17. 7, 8.

4. See that the diſpoſitions of your ſpirits be anſwerable to the relations you have to God, when he becomes your portion, and the object of your hope. He hath, 1. The relation of a faithful Creator, and the diſpoſition in you that muſt ſuit that, is, to commit your ſouls to him in well-doing, 1 Pet. 4. 19. in the want of means. 2. The relation of a father, and the diſpoſition in you that ſuits thereunto, is, to caſt your care upon him, believing that he careth for you, 1 Pet. 5. 7. Mat. 6. 32. 3. The relation of an husband, the diſpoſition that ſuits that, is foederal faithfulneſſe, Hoſ. 2. 19, 20. 2 Cor. 11. 2, 3. 4. The relation p. 104of a guid and teacher, the diſpoſition ſuitable to that is, to yield up your ſelves in all things to be guided by his counſel, as Aſaph did, Pſal. 73. 24. 5. The relations of your Judge, Law-giver, and King, Iſa. 33. 22. The diſpoſition which anſwers thoſe relations, is obedience to Gods commands, and walking in his wayes. Elſe, you do not truſt in him, but tempt him, Mat. 4. 7. You may expect God, in his wayes of mercy, when you keep in your way of obedience. Then you may, with comfort, expect what ever good thoſe relations can yield, from the All-ſufficient God, who regarding more our weakneſſe then his own greatnneſſe, condiſcendeth ſo low as to take upon himſelf ſuch relations, for the ſtrengthening our hope in him.

5. Often call to mind former experiences, both of your ſelves, and others. Experience worketh hope, Rom. 5. 4. 1. Of others, Pſal. 22. 4. and thence infer, as David did, Thou Lord haſt not forſaken them that truſt in thee, Pſal. 9. 10. 2. Of your ſelves, 2 Cor. 1. 9, p. 10510. 2 Tim. 4. 17, 18. Chriſtians ſhould be ready to communicate their own experiences to others, as David did in Pſal. 66. 16. Thus the Word will be as ſilver ſeven times tryed, Pſ. 12. 6.

6. Reſt not in your hoping in God, as it is an act done, or a grace exerciſed by you. For hoping is but the act of a creature, and the gift of hope it ſelf is but a created gift, and to hope in any creature, is to make that creature an Idol. But to depend upon God to quicken and ſtrengthen your hope in himſelf alone, who is called, the hope of Iſrael, Jer. 14. 6. and by his help, through the promiſe, to truſt and hope in him the Promiſer, who gives Promiſes, and can create performances (ſo that, if you cloſe with the Promiſe, as good, you may cloſe with the Promiſer, as better, who both ſpeaks what he means, and will perform what he ſpeaks;) this is the way to build your hope ſtrongly upon God.

3. That you may keep this hope in repair: 1. See that your hoping in God be a continued act, frequently renewed upon every new occaſion, not p. 106onelyonly in adverſity, but alſo in proſperity, as well in injoyments as in wants. For we have uſe of hoping in God for the continuance of the good we have, and for his bleſſing to be continued to us in it. 2. Obſerve what breaches are made in your hope, from day to day; whether from within, by corruptions, or from without by temptations? You will find that the main breaches are either from falſe principles, or from doubts of true principles, or from inadvertency, and mindleſſeneſſe of them. Thence the ſoul is as ſheep that are driven from mountain to hill, and have forgotten their reſting place, Jer. 50. 6. 3. Having found out the impediments of your hoping in God, ſtir up your ſelves as David did, ſaying, return unto thy reſt, O my ſoul, Pſal. 116. 7. by ſtirring up this gift of God in you, 2 Tim. 1. 6. To this end, 1. See that your judgment be right. 2. Beware of thoſe things that are oppoſite to this hope, and caſt them off, Heb. 12. 1, 2. where every thing that bows the ſoul downward is compared to a p. 107weight; and looſe affections, and falſe reaſonings, are compared to a long looſe garment, which eaſily beſets the feet, and will hinder a runner in a race, if it be not laid aſide, or girt up. 3. Speak to your own heart, as you would ſpeak to another, in a like caſe. 4. Joyn prayer with your uſe of other means, Rom. 15. 13. 5. According to Gods order of promiſing, do you proceed to quicken and ſtrengthen your faith and hope in him. 1. He promiſeth that he will be your God, ſo let your faith look at him, in Chriſt, and let your hope expect that he will be ſo to you, for the future, and for ever, Pſal. 48. ult. 2. He promiſeth that he will forgive all ſins unto repentant believers. Therefore renew your repentance and faith in the blood of Chriſt daily, and then hope in him, and pray that he will make you to hear joy and gladneſſe, and reſtore to you the joy of his ſalvation, as David did, Pſ. 51. 8, 12. 3. He hath promiſed that he will ſanctifie, and heal his people. Therefore hope in him, and pray to him for it, as David did, in Pſ. 138. p. 108ult. 4. He hath promiſed that he will give that inheritance in heaven unto all that are ſanctified by faith in Chriſt. Therefore wait for it in hope, Rom. 8. 23, 24. and let that hope comfort and ſtrengthen your hearrs in all the ſufferings of this life, 2 Cor. 4. 16, 17, 18. 5. He hath promiſed that he will give all things needful for this life, till we come thither, Pſal. 84. 11. Therefore hope in him for daily bread, and for all things you need. For as the ſame love of God moved him to ſave his elect for ever, and to provide for them in this World, till they be put into poſſeſſion of that ſalvation; ſo the ſame hope relyeth upon God, both for heaven hereafter, and for all neceſſary ſupplies, till we come thither. Thus we have endeavoured to inſtruct you, in this firſt point, how to bring the act and object, God and this hope, together, that you may hope in him, which, you ſee, is a matter of great importance, and neceſſary to be underſtood practically, that we may hope in God aright.

The ſecond Inſtruction is, to teach p. 109men how to try whether their hoping in God, which they pretend, is right, or not. The danger is very great, if you be deceived herein, yet many are deceived, through want of light to diſcern the difference between the natural affection of hope and this ſpiritual gift of hope in God. This divine hope, whereof we now ſpeak, may be known by 3 Characters.

1. By the ground of it. 2. By the formal act of it. 3. By the proper effect of it.

1. By the ground of it. If it be rightly grounded, it is the right hope. The ground of this hope is faith, Heb. 11. 1. which hath a double object. 1. God in Chriſt. 2. The Word of God. That you may try and examine your hope, whether it be thus grounded or not; we ſhall inſiſt ſome-what more largely in this, and be more brief in the two following Characters, which will be more eaſily apprehended, after this is cleared.

1. Hope is rightly grounded, when it is grounded or bottomed upon faith, receiving Chriſt, and applying to our ſelves, in him, God as our God, and portion, in the Covenant of Grace. p. 110It is the office and work of faith, to appropriate God in Chriſt, to a mans ſelf. The voice of Chriſt unto believers, is, My Father is your Father, and my God your God, Joh. 20. 17. And the voice of faith, in a believer, to Chriſt, is, My Lord and my God, ver. 28, 29. God abſolutely conſidered, out of Chriſt, is an object of the greateſt terrour unto ſinners, Iſa. 33. 14. But God, relatively conſidered, in Chriſt, as our God and portion, is the chiefeſt object of our hope, and love. Faith cleaveth unto God, as our God and portion. And, when we know that God is our portion, and thereupon hope in him, then our hoping in God is right, becauſe it is rightly grounded. Our having God for our portion, begins at our entring into Covenant with him. For then, and not before, we have a propriety in God, and he in us, Ezek. 16. 8. This propriety in God is given and manifeſted to us, by degrees. 1. The ſoul is convinced of the vanity and inſufficiency of all other things to be our portion, and p. 111ſo is made willing to forſake them all, that it may injoy God, as his portion. Till this be done, men obſerve lying vanities, and forſake their own mercy, Jon. 2. 8, 9. 2. The ſoul is convinced that God is the God of ſome, by a peculiar right, Pſal. 4. 3. Theſe he accounts the onelyonly happy men in the World, Pſal. 144. ult. 3. Hence ariſe fervent deſires that God would be ſo to him, in particular. Remember me, O Lord, with the favour of thy people, Pſal. 106. 4. 4. The ſoul is quickened, by the Spirit of faith, to turn unto the Lord with true repentance, and to put it ſelf upon Gods mercy in Chriſt, and to wait upon him for the diſcovery of his love to him, Joel 2. 13, 14. 5. God, having thus far brought the ſoul towards himſelf, doth, in his own time, manifeſt to us that he is our God, whence the ſoul actually cloſeth with him, by faith, in Chriſt, as our portion, Hoſ. 2. 13. Pſal. 73. 25. 6. Hereupon we come to hope in him, for what ever good we need, and he hath promiſed, Pſal. 147. 11. And as faith groweth p. 112more towards full aſſurance, ſo hope groweth more ſtrong in ſpiritual ſecurity, and courage, and glorying in God, Pſal. 48. ult. yet, in the darkeſt times, faith inables the ſoul, from its former taſte of Gods goodneſſe, to claim an intereſt in him ſtill. Doubtleſſe, thou art our Father, &c. Iſa. 63. 16. with an expectation of future good from him, Pſal. 42. 11. Yea, when experience and ſenſe failes, by reaſon of our inadvertency, yet ſo much vertue of former ſenſe remains, as inables the ſoul, even when it is in darkneſſe, and ſeeth no light, to truſt in the name of the Lord, and ſtay it ſelf upon his God, Iſa. 50. 10. and to wait upon the Lord, even when he hideth his face from us, and to look for him, Iſa. 8. 17. But, if any deſire to know how they may clearly diſcern that their hope is grounded on faith in God, as their God and portion in Chriſt; I anſwer, you may know it by Gods influence in a believing ſoul, whereby this hope is quickned and ſtrengthened. For, when God becomes any ones portion, he p. 113becomes a fountain of bleſſings to that perſon, God, our own God ſhall bleſſe us, Pſal. 67. 6. He is a Sun and a Shield, the Lord will give grace and glory, no good thing will he withhold from them, Pſal. 84. 11. Eſpecially, of ſpiritual bleſſings, which the Apoſtles, in their ſalutations, comprehend in two things, grace. and peace. God as our God, in Chriſt, is the God of both to his people. He is the God of all grace, 1 Pet. 5. 10. and the God of peace, Heb. 13. 20. That is, he influenceth believers with all thoſe graces, which breed peace and quietneſſe in their ſouls, ſupporting them under all burthens of temptations, troubles, wants, imperfections, till they come to enjoy perfect reſt in God himſelf, and fitting them, in the mean time, more and more, for all that good, which they want, in themſelves, and he hath prepared for them, in Chriſt. For, 1. God, as our portion, is the God of love; yea, love it ſelf, 1 Joh. 4. 8. and a taſt of his love is better than wine, Cant. 1. 3. ſo full of ſpirit that it will revive a drooping, p. 114ſinking, dying ſoul, and quicken all graces in it, and make any condition comfortable, any affliction tollerable, and ſtrengthen it to wait for more full communion with God, in the uſe of the moſt difficult means, as Jacobs love to Rachel, inabled him to wait for her ſeven years, in an hard ſervice, and they ſeemed to him but as a few dayes, Gen. 29. 20. 2. God, as our portion in Chriſt, is the God of hope, Rom. 15. 13. whereby, as by an Anchor, he ſtayeth and ſixeth the ſoul upon himſelf: as a Ship at Anchor, though it may be moved, and toſſed, yet it is not removed from its place and ſtation; ſo, if you find that your ſoul cleaveth to God, in Chriſt, and will not be driven from him, whatever troubles, or temptations befal you; your hope in him is right. This Aſaph found, in Pſal. 73. ult. 3. God, as our God and portion, is the God of patience, Rom. 15. 5. whereby believers reſigne up themſelves to his diſpoſe, humbly ſubmitting their wils to his. If you find it ſo; your hope is right. David found it ſo, 1 Sam. 30. 6. p. 1154. God, as our portion, is the Father of Spirits, Heb. 12. 9. which he ſo governs, and meekens, that, though we be ſenſible of afflictions, he keeps our ſpirits from diſcontentment and murmurring, in a quiet frame. Hereby alſo you may know that your hope is right. The Church found it ſo, in Mich. 7. 9. 5. God, as our portion, is God All-ſufficient, Gen. 17. 1. whence he gives us contenment, in all eſtates, 1 Tim, 6. 6. If you find it ſo, your hope is right. Paul found it ſo, Phil. 4. 11, 12. 6. God, as our portion, is the God of all comfort, 2 Cor. 1. 3. who, by letting the light of his countenance into the ſoul, maketh it light-ſome. This joy ſtrenthens the ſoul, Neh. 8. 6. againſt inordinate fears of wants, Pſal. 23. 1. or of dangers, ver. 4. and under ſenſe of afflictions, Rom. 5. 2, 3. and oppoſitions, Mich. 7. 7. and temptations, 2 Cor. 12. 9, 10. and in all events, Rom. 8. 38, 39. Not, that every believer attains to ſuch high actings of faith and and hope; yet, if it prevail to cauſe them to truſt in him, p. 116and ſtay themſelves upon him, in the dark, it is a right hope, Iſa. 50. 10.

2. Hope is rightly grounded, when it is bottomed upon the Word and Promiſes of God believed in. In the firſt converſion, when the ſoul had nothing, but the bare promiſe of free mercy in Chriſt, to look at, God did thereby cauſe us to truſt and hope in him, Pſal. 119. 49. without former experiences. In like manner, he worketh in believers, in dark times, when they cannot recal former experiences, and want preſent ſenſe of Gods love, God quickeneth his people, by quickening their in-looking to the naked promiſe, Pſal. 119. 50. and thereby their hope alſo, Iſa. 8. 17. Hence Jacob became ſuch a mighty wraſtler with God, Gen. 32. with Hoſ. 12. 4. God is ever mindful of his Covenant, Pſal. 111. 5. and faithful in his Promiſes. 1 Theſſ. 5. 24. Hope looks at the good of the Promiſe, and the goodneſſe of the Promiſer, for that part of the Promiſe, which is not yet performed, as p. 117faith looks at the truth of the promiſe, and faithfulneſſe of the Promiſer. Now, that hope thus grounded, is a right hope, may be proved; becauſe, when faith in the Promiſes quickeneth and ſtrengtheneth hope in believers, then Gods ends are attained, for which he giveth Promiſes. His ends are theſe, and the like: 1. To make known unto his people his good thoughts and purpoſes concerning them, Jer. 29. 10. This he doth, to incourage them to hope for a good end, and to endeavour, in the uſe of good means, to attain it, ver. 11, 12. 2. To draw the Elect unto Chriſt, in whom all Gods Promiſes are Yea, and Amen, 2 Cor. 1. 20. 3. To ſhew what credit God hath in the hearts of his people, Joh. 3. 33. 1 Joh. 5. 9. 10. 4. To let believers ſee that they are richer, in their loweſt eſtate, than others are in their greateſt worldly poſſeſſion. For they have God himſelf, for their portion, when others have but his gifts, Pſal. 4. 7. They have Chriſt, and unſearchable riches, in him, Eph. 3. 8. who became poor, p. 118that, by his poverty, we might be made rich, 2 Cor. 8. 9. They have ſpiritual riches, Rev. 2. 9. they are rich in faith, Iam. 2. 5. whereas others have onelyonly their bellies filled, Pſal. 17. 14. Believers have a large eſtate in Promiſes, 1 Tim. 4. 8. which are Gods bills, and bonds, and deeds of gift, for a great while to come, 2 Sam. 7. 19. They have much in poſſeſſion, and much more in hope, 1 Pet. 1. 3. ſo that, when we hope in his word, God attaineth his end in giving his word. Therefore hope grounded on the word, is a right hope.

2. By the formal act of hope, you may try, whether it is right or not. Expectation is the formal act of hope. This expectation hath three properties: 1. It's earneſt, Phil. 1. 20. 2. It's patient, Rom. 8. 25. Patient, 1. Of Labouring. 2. Of Suffering. 3. Of Waiting. Becauſe between hoping and having, there is a want of the thing deſired and promiſed, till Gods time, for performing comes. This delay is troubleſome, Prov. 13. 12. Therefore we have need of patience, p. 119Heb. 10. 35. The Husband-man ſoweth in hope, and waits with patience for the precious fruits of the earth, Iam. 5. 7. which the Apoſtle there applies to believers. 3. With continuance Iob 14. 14. Such waiting on God gives him the glory of his independency, all-ſufficiency, immutability, goodneſſe, faithfulneſſe, and wiſdom, it hath great bleſſings, annexed to it, Prov. 8. 34, 35. Iſa. 30. 18. Iſa. 40. 31. The contrary is a compound of many ſins, of pride, and impatience, Pſal. 78. 41. and and diſcontent, 2 Kings 6. 33. and unbeliefe, Iſa. 28. 16.

3. By the proper effect of this hope, you may know, it to be right; love floweth from faith and hope, 1 Cor. 13. ult. eſpecially, to God, in Chriſt, in whom we hope. Hence he that hath this hope, purgeth himſelf, as Chriſt is pure, 1 Ioh. 3. 3. and is diligent in uſing all Gods means, with avoiding the contrary, Heb. 10. 22. to 26. with dependance on God, and truſting in him alone, not in our abilities, 1 Sam. 2. 9. Prov. 3. 5, 6, or p. 120graces, which gave Peter two fals, nor in our performances, Pſal. 127. 1, 2. nor in the means themſelves, Heſt. 4. 14, 16.

Thus you ſee what are the characters of hoping in God aright: If upon tryal, you find them to be in you, in truth; that hope will not make you aſhamed, but you ſhall have cauſe to ſay, with the Church, in Iſa. 25. 9. Lo, this is our God, we have waited for him, and he will ſave us, &c.

The third Inſtruction is, How to exerciſe hope in God aright, in ſundry caſes, wherein you are called to practiſe it. Theſe caſes are of two ſorts. 1. Such as concern mens private conditions. 2. Such as concern the publike. The firſt ſort of caſes, which concern the private conditions of believers, are either for the preſent, or for the time paſt, or for the time to come. We ſhall ſhew how this hope is to be excerciſed, in theſe concernments, ſeverally, and diſtinctly, with Gods aſſiſtance.

1. For the time preſent, when believers p. 121are under exceſſive grief, whatever is the cauſe of it; whether ſin or affliction, in your perſons, or relations. Believers, as well as others, are ſubject to many afflictions, in this life, Pſal. 34. 19. Many are the afflictions of the righteous, and, not of ſome one kind onelyonly, but of divers kinds. Job ſaith of every one, his fleſh upon him ſhall have pain, and his ſoul within him ſhall mourn, Iob 14. ult. Herein two things are to be cleared. 1. That it is our duty to grieve under affliction, proportionately to the cauſe. It is dedolency, ſtupidity, not to grieve for afflictions, Jer. 5. 3. it is therefore our duty to grieve, when God afflicteth us, but more for Gods diſpleaſure apprehended therein. 2. It is our duty to grieve more for ſin then for affliction. 3. More for ſin in our ſelves than in others, And 4. For ſin in our near relations more than in others more remote; yet it is unlawful to let grief exceed the proportion allowed by the rules of Gods Word, as all do, who have not this hope, 1 Theſſ. 4. 13. The ſpirit p. 122of man is, by corrupt nature, unſtable, as water, Gen. 49. 4. alwayes running forth, unleſſe (as water is bounded by the bank or veſſel, into which it is put, ſo) our ſpirits be bounded, and kept within Compaſſe, by the Spirit of God. VVould you know, when grief exceeds, or is immoderate? You may know it by the effects. 1. If it diſtempers and hurts the body. Godly ſorrow, as ſuch, hurts no man, it is healing to the ſoul, and not hurtful to the body, unleſſe, by accident, the body being before under painful diſtemper, which is apt to be increaſed by any grief. Worldly ſorrow cauſeth death, 2 Cor. 7. 10. VVorldly ſorrow is, not onelyonly, that which is for worldly things, but alſo that which is for ſin, upon worldly reſpects, as the principal motives of it. And that ſorrow hurts the body, and doth no good to the ſoul, as David found, when guile prevailed in his ſpirit, Pſal. 32. 2, 3, 4. 2. If it hinders you from, or in, the performance of any duty. 1. From it. The good …hief, on the Croſſe, was in great p. 123grief; yet that did not hinder him from honouring Chriſt, nor from minding his own ſalvation, nor from rebuking his fellow, Luke 23. 39. to 43. Nor did Chriſts ſorrow on the Croſſe, which was far greater than that thiefs, take him off from minding the future good of his Mother, Joh. 19. 26. 2. In duty. It turned Davids praying, wherein he ſhould have exerciſed repentance, out of love unto God, into roaring, out of inordinate ſelf- love, Pſal. 32. 3. and it hindred the Iſraelites, in hearing Moſes, when he ſpake moſt comfortably to them, from receiving comfort thereby, Exod. 6. 9. It is with the ſoul, in this caſe, as it is with the body. VVhen Phyſick works upon the right humour, it carries away that which diſtempers, without hurting the body. But, if it onelyonly exaſperates the diſtemper, and removes not the cauſe; it doth hurt. 3. If your minds are ſo fixed upon a particular grievance that you cannot be duly thankful for other mercies, nor take comfort in them; like froward children, that, being p. 124croſſed in one thing, throw away all the reſt. For this Joab juſtly blamed David, though he erred in the manner, becauſe he wept exceſſively for the death of Abſalom, and did not rejoyce in the victory, and give thanks to God for it, 2 Sam. 19. 1. to 8. …4. If it inclines the will to ſeek eaſe and comfort, in ſome un-warrantable, and unſafe way. This is called halting, whereby men are turned out of the way, Heb. 12. 12, 13. 5. If the ſoul ſinks, and faints under it, is wholly ſubdued by it, ſo as it cannot bear up it ſelf. This is one of the extreams which wiſdom forbids all her children to fall into, and which to forget is a ſin, Heb. 12. 5.

Now the exerciſe of a right hoping in God, is of neceſſary uſe, in this caſe, to moderate ſorrow, and to keep it within due bounds. This it doth, eſpecially two wayes. 1. By ſtriking at the root, and weakning the cauſes of it. 1. If it be for outward loſſes and croſſes, hoping in God raiſeth up the ſoul by looking up to God, and ſeeing that they are, either from him, as p. 125our God in Covenant. Thus it raiſed up Iob, Iob 1. 21. and David, 1 Sam. 30. 6. or that they are for God, and for their witneſſe-bearing to his truth. This inabled the Saints of old, to take joyfully the ſpoiling of their goods, knowing in themſelves that they had in heaven a better, and an enduring ſubstance, Heb. 10. 34. 2. If it be from loſſe of dear relations, and Gods diſpleaſure apprehended therein; this hope will quicken in you godly ſorrow, and endeavours to ſeek reconciliation and peace with God, by repentance and faith in Chriſt, Hoſ. 6. 1. 2. It will purge out inordinate affections to the creatures, 1 Ioh. 3. 3. over-grieving for the loſſe of creature-comforts ariſeth from over-joying in creature-contentments. 3. If it be from bodily weakneſſe, or ſickneſſe, or pain, or any diſtemper, that renders a man unſerviceable in his place; this hope, being rightly exerciſed, w…ll moderate that ſorrow. 1. By bringing a ſpiritual light into the ſoul, to prepare it to receive comfort. For the body is compared to an houſe, and to p. 126a garment. Hence they can argue, à pari, the more worn and tattered the garment is, the ſooner we ſhall have a new one. So it is with the ſoul 1 Cor. 15. 42, 43, 44. And the more crazy and weak the houſe, or rather, the priſon is, the nearer the priſoner is to be delivered from it. So it is with the ſoul impriſoned in this earthly houſe of the body, 2 Cor. 5. 1. &c. 2. By quickning us unto thoſe duties which ſuch a condition cals for, viz. Patience, paſſive obedience, quitneſſe, contentedneſſe, prayer, &c. Pſal. 39. 9, 10. 4. If it be from ſin, in our ſelves, or others, or in our families and near relations; this hope will be of neceſſary uſe to keep the ſoul from being ſwallowed up with over-much ſorrow. He that grieves for ſin, muſt grieve in hope. For a vexing, diſcouraging, deſpairing grief will do no good, but much hurt, as you may ſee, in Ier. 18. 12. and Ezek. 33. 10, 11. But that ſorrow for ſin which is accompanied with hope of mercy, quickneth to prayer of faith, Iob 7. 20. and to reformation, Ezra 10. 2, 3 p. 1275. If it be from an apprehenſion that God is your enemy, and fighteth againſt you, as he is and doth ſometimes, Iſa. 63. 10. this hope is of neceſſary uſe; whether your apprehenſion be right, or wrong. If it be ſo indeed, it will quicken you to make all ſpeed to be reconciled unto God, in Chriſt. Hereunto this hope encourageth: 1. From the mercy and grace of God in forgiving repenting ſinners, Pſal. 130. 4. 2. From his willingneſſe to deal ſo with you, declared ſundry wayes. 1. By ſending his Son to make attonement for loſt ſinners. 2. By ſending his Embaſſadours to beſeech you to be reconciled unto him, 2 Cor. 5. 19, 20. 3. By his never refuſing Rebels, that ſought his favour in Chriſt, upon Goſpel terms. 4. By his commanding us to forgive ſuch as repent, though they have ſinned againſt us unto ſeventy times ſeven times; and himſelf will not be behind us in mercy and kindneſſe. 2. But if it be not ſo indeed; if God be not our enemy; this hope will awe the ſoul from wronging God, by our miſ-apprehenſions. p. 128It is an injury to a man, that is our friend, and hath approved himſelf ſo to be, by many kindneſſes, if we ſhould charge him with enmity, and ſay to him, you do not love me, you hate me, you are mine enemy, when you cannot prove it. Hoping in God will arme the ſoul againſt ſuch concluſions, by former experiences of ſundry effects of Gods favour towards you, in pardoning ſome ſins, ſubduing ſome luſts, healing ſome diſtempers, ſcattering ſome temptations, working ſome ſpiritual good in you; as, faith in the Lord Jeſus, and love to all the ſaints, granting ſome prayers. Say not, I know not, whether God hath done thus, in mercy and favour toward me, and whether he will continue them unto me, or not; for theſe are Covenant mercies; and therefore ſure mercies, even the ſure mercies of David, Iſa. 55. 3. Every anſwer of prayer, every gift of grace, that makes the more prayerful, humble, watchful, thankful, ſerviceable▪ to God and man, that leads the ſoul to God, in Chriſt, is from his fatherly p. 129goodneſſe and love to thee in Chriſt. Say not, if God were my Father, I ſhould ſee his face, but he hides his face from me; For that doth not alwayes follow. Sometimes children are infants, and know not their Father, though he acts for them, as a father. Sometimes grown children ſee not their father, many years together, yet reſt in his fatherly love and care for them. So God will have his ſtronger children, many times, to walk by faith and not by light, 2 Cor. 5. 7. Sometimes the child, being forth at School, or at Prentiſhip, deſireth earneſtly to come home and ſee his father, but the father ſees it to be in …dient, at that time, to grant his requeſt. But he will ſend him a letter, a …, a meſſenger, or ſome friend to viſit him, he ſhall ſee him, in them, not in his perſon. So God deals, many times, with his children, who deſire to ſee his face, to have ſenſi…le demonſtrations of his favour and love to them. They ſhall ſee him, in his letters the Scriptures, and the Promiſes, or in ſome token of his p. 130love, ſome ſtrength in their ſouls▪ Pſal. 138. 3. or, in ſome meſſenger, Job 33. 23. whom he ſends to comfort them, and his ſpirit to quicken and ſtrengthen them to wait upon him.

Object. But where the Spirit is, there are the fruits of the Spirit, and, among the reſt, joy, Gal. 5. 22. which I want.

Anſw. 1. Take a believer, at the worſt, he hath that joy which he would not part with, in exchange, for the jocondneſſe of worldly men. 2. He hath true joy, through faith, even when he is in heavineſſe, for a time, 1 Pet. 1. 8. he hath it, in the root, when it doth not ſprout forth in leaves, becauſe it is winter with him. He who deſires ſpiritual joy, and grives for the want of it, hath true joy, in ſome degree; as that man, from faith, bewailed his unbelief, Mark 9. 24.

The ſecond way, whereby this hope boundeth and moderateth ſorrow, is, by ſtrengthening the ſoul to ſtick to right g…ounds of true comfort, to p. 131maintain their joy in God, through our Lord Jeſus Chriſt, as their portion, not yielding up their purſe to every thief, nor ſuffering themſelves to be wrangled out of their right in it. If exceſſive ſorrow begins to ſeize upon the ſoul of a believer; this hope will 1. Quicken him to examine its commiſſion, by parlying with his ſoul, and enquiring whether there be good reaſon, a ſufficient cauſe, for it, or not, as David did, in Pſal. 42. 5. 11. and 43. 5. Why art thou caſt down, O my ſoul, &c. For ſometimes your ſorrow is cauſeleſſe, and groundleſſe, and commonly it is ſo: 1. When it is boundleſſe. For reaſon will ſet bounds unto grief, but miſtakes, and miſ-apprehenſions, know no bounds. 2. When it is plea-leſſe, being tried at the bar of right reaſon, or of the judgment of thoſe who are godly-wiſe. Job in a paſſion, challenged God himſelf to diſpute, and gives him his choiſe, whether he will oppoſe, or anſwer, he will be for him, and fill his mouth with Arguments, and doubts not that he ſhall carry the cauſe. But, when p. 132God appeared, and ſpake to him, Jobs paſſion vaniſhed, and his courage failed, and he confeſſed that he had ſpoken fooliſhly, and would now lay his hand upon his mouth. Compare Job 23. 3, 4, 5. with Chap. 40. 4, 5. and Ch. 42. 2, 3, 4, 5, 6. So ſometimes a dejected diſcouraged Chriſtian thinks he hath ſo much to ſay againſt his comfort, as will put to ſilence the beſt and ableſt Miniſters. But when any judicious Miniſter, or experienced Chriſtian, comes to him, he hath either nothing to ſay, or nothing of weight, but what is full of errour and miſtakes. Say therefore to your felves, in this caſe, as God did to Ionah, Doeſt thou well to be angry? Do I well to be thus dejected? 2. If there be cauſe for ſorrow: 1. Examine, whether it be ſufficient to juſtifie ſuch a meaſure or degree of ſorrow, or not. That ſorrow, which drives the ſoul from God, which indiſpoſeth it to prayer, thankſ-giving, to the duties of his calling, to works of mercy and love, that makes him lumpiſh, harſh, paſſionate, that ſowres p. 133and diſtempers his ſpirit, is exceſſive and immoderate. 2. Examine from what Topicks the Arguments are fetched, that are uſed to juſtifie ſuch a degree of ſorrow. The ſoul of man ſhould not be ſubjected to ſenſe and feeling, or to any way of reaſoning, but that which is from and according to the Word of God. To argue, that you have no faith, becauſe you are full of doubting, that you have no grace, becauſe you have ſtrong corruptions, is to offend againſt the generation of Gods children, Pſal. 73. 15. the vanity whereof Aſaph ſaw, when he went into the Sanctuary of God. So will you, if you conſult the Scriptures. 3. Fly to the God of all comfort, 2 Cor. 1. 3. Firſt iſſue that great queſtion, Am I Gods Child, or not? If not; reſt not in that ſtate, but haſten out of it. If yea, and thou art ſo, if thou haſt his Image; then ſet faith on work: 1. Upon Gods all -ſufficiency, and fetch all from heaven, which thou wanteſt on earth. 2. Upon his Efficiency: p. 1341. Recal to mind what he hath done for thee in times paſt, as Aſaph did, in Pſal. 77. 5, 6. 2. For the future; reſt on his bare word, and promiſe, which ſhewes what he will do. Account that to be thine, which thou haſt in grant by the promiſe, as David did, Pſal. 60. 7. God hath ſpoken in his holineſſe, I will rejoice, &c. Gilead is mine, &c. Thus apply what Chriſt ſaith, in Mat. 5. 3, 4. 5. and the Scripture every where. 3. For the preſent; conſider what God doth for thee. Doth he ſupport thee, that thou ſinkeſt not under deſpair? Doth he keep thee in patience, and ſubmiſſion to his will by …? Doth he quicken thee to uſe all good means, with waiting upon him? Give him the glory of his grace, and be encouraged to ſpread before him, in prayer, all thy doubts, thy fea…s, thy temptations, and wants, Phil▪ 4. 6. and, with prayer, joyn hoping in him, and waiting on him. Say, …here is mercy in him, to pity; and power in him, to help; though I find no comfort, yet, I hope, I ſhall; though my prayers be p. 135not yet anſwered; I hope they will be, in the beſt ſeaſon, and I will wait on God, till he doth anſwer them. If yet comfort come not; improve the communion of Saints, and the publick Ordinances, as David, I will hearken what at God the Lord will ſpeak, Pſal. 85. 8. uſe men and means, but let your hope be fixed upon God onelyonly, look to him for comfort, who creates the fruits of the lips, peace, Iſa. 57. 19. uſe the communion of the Saints, in private alſo; but ſo, as waiting for his manifeſting himſelf to your ſoul, as the Church found he did, in Cant. 5. 8. and 6. 3. And, if thou canſt not find out what particular hinders thy comfort, do as men uſe to do for their bodies, when the diſtemper is general, who make an iſſue, to draw the matter to ſome head; pitch upon ſome particular ſin, to which thou art moſt ſubject, by natural inclination, or by thy calling, or company, or the condition of the times, and let out the corruption that may. Begin repentance there, and joyn with it faith in the blood of Chriſt, and ſo ſeek reconciliation p. 136with God, and comfort thereby. In thus doing, wait on God, till he ſatisfie thy thirſty ſoul, who hath promiſed, that they, who wait on the Lord, ſhall renew their ſtrength; they ſhall mount up upon wings, as Eagles; they ſhall run, and not be weary, and they ſhall walk, and not faint, Iſa. 40. 31.

The ſecond caſe, whereon believers are called to exerciſe this hope, in their perſonal concernments, is, in reference to the time paſt, the ſeeming fruſtration and diſappointment of their former expectations. For, having prayed and waited for the good deſired, yet they have not o…tained it. And many, when they have given up their names unto Chriſt, looked for peace, proſperity, and good dayes, but find troubles, croſſes and afflictions of ſundry kinds; this much diſquieteth, and ſometimes diſcourageth their ſpirits. Hence, they are apt to complain, with the Church, in Jer. 8. 15. We looked for peace, but no good came, and for a time of health, and behold trouble; and, to conclude, as they did, p. 137in Iſa. 49. 14. Zion ſaid, the Lord hath forſaken me, and my Lord hath forgotten me. In this caſe, that may be made for a right exerciſe of hoping in God, I ſhall diſtinguiſh the ſubjects of it.Quoſdam deſerit, quoſdam deſerere videtur. Amb. in Pſal. 118.Ps 118 1. There are ſome, whom God forſakes really. 1. Such as forſake God. If ye forſake him, he will forſake you, 2 Chron. 15. 2. This is the condition of all Apoſtates, that depart from the rules of Gods worſhip, and the Churches of the Saints, embracing and following worldly policies and advantages. 2. Such as ſeem to ſeek God, but reſt in outward performances without inward ſincerity and ſpiritualneſſe, and truſt in their parts and gifts, and duties, not in Chriſt, for acceptance with God. This is the condition of all hypocrites, who ſin and pray, and pray and ſin, without true repentance, yet think to be accepted of God for the things they do in religion outwardly, of ſuch the Lord ſaith, in Hoſ. p. 1385. 6. They ſhall go with their flock… and with their Heards to ſeek the Lord; but they ſhall not find him▪ he hath with-drawn himſelf from them. 3. Such as abuſe the mercies they have received, and yet preſume that mercies ſhall be ſtill continued and added, though they go on in their impenitency. This is the condition of all obſtinate, hard-hearted ſinners. Theſe may receive their doom from that which the Lord denounced againſt Iſrael, in Hoſ. 1. 6. Call her name Lo-ruhamah; for I will not adde any more to ſhew mercy to them. As if … had ſaid, They have received many mercies from me, but they abuſe the… all, and preſume that they ſhall receive more mercies from me: but … ſhall not be ſo. I will not adde any more. Of all theſe and the like, the Apoſtle ſaith, they are without Chriſt▪ without God, and without hope, Eph. 2. 12. Therefore I have no more to ſay to them, in this point. 2. There are others, whom God doth not forſake, really, but onelyonly ſeemingly, and that, but in ſome reſpect, and, but for p. 139a time. And that he is preſent with them graciouſly, when they think he hath forſaken them, appeareth by his efficacy in them. 1. That he quickens them to ſeek him in the uſe of all means, Pſal. 9. 10. For thou, Lord, haſt not forſaken them that ſeek thee. 2. That they ſeek him, as their portion, as their chief good, without injoyment of whom nothing will ſatisfie them. This is from the efficacy of his grace in them, as it was in the Spouſe, Cant. 5. 4, 5, 6, 8, 10. 3. That Gods with-drawing from them, in any degree, makes them fearful of his forſaking them utterly, and, for prevention thereof, careful to engage themſelves to obey him more perfectly. Thus it wrought in David, Pſal. 119. 8. I will keep thy Statutes, O forſake me not utterly! Theſe are the perſons, who are called to exerciſe hope in God, in this caſe. To inſtruct them how to perform this great duty aright, I ſhall propound five Directions.

1. Direction. Make it clear unto your own ſouls, that you have a good p. 140ground of hope. See that your faith in God is right. For this hope is the daughter of faith. And, if you are in the dark, as to preſent ſight of your good eſtate; conſider whether formerly, when you had a clear light, you then knew that your ſoul ſaid, the Lord is my portion. For it may be, at ſometimes, with a true believer, ſpiritually, as it was with Eutychus, bodily, in Acts 20. 10. that, though life is in him, yet he hath not the ſenſe of it. Then, though Gods face is towards him, yet he complains that he hath long hid his face from him; as David did, in Pſal. 13. 1. and, if his Miniſters ſpeak comfortably to him; it is with him as it was with the people of Iſrael, when Moſes ſpake as comfortably unto them as at any time, but they hearkened not unto Moſes for anguiſh of heart, Exod. 6. 9. and, when he remembers God, he is troubled, and complaineth, and his ſpirit is over-whelmed, as Aſaph found, in Pſal. 77. 3. In this caſe, faith it ſelf muſt be helped, by reflecting upon former p. 141experience. This courſe Aſaph took, and found relief by it, ibid. ver. 5, 6. So a believer having called to mind form … paſſages▪ betweeen, God and his ſoul, when he made diligent ſearch, and upon tryal of his eſtate toward God, by Scripture light, found it to be good▪ hath good ground to hope in God, that it is ſo ſtill, and that it will ſo continue for ever, and that from the ſure Word of God in the Scripture, which aſſ…s us tha… Gods drawing us to himſelf, in Chriſt, is from his everlaſting love, Ier. 31. 3. and that Chriſt, having loved his own, which are in the World, loveth them unto the end, Ioh. 13. 1. and that the gifts and callings of God are without repentance, Rom. 11. 29. As a man, who hath deliberately caſt up his accounts, and ſummed up the particulars exactly, when he took a fit ſeaſon for it; if afterward, when being ſick, or in ſome hurry of buſineſſe, he is not fit to review the particulars, he be demanded how the Accounts ſtand, he will refer himſelf to the foot of his Account, in a certain perſwaſion p. 142that it is right; ſo a believer, being under temptations and ſeeming deſertion, may, and ſhould exerciſe this hoping in God, and hath good ground ſo to do, from what he formerly found, when he diligently ſearched into particulars, though now he cannot call them to mind. Or, as a woman with child, having felt it ſtir in her womb, knowes thereby that ſhe hath been quickened, and conceived, and hath thereby comforting hope that it will go on, though ſhe doth not alwayes feel it ſtir: So … is, in this caſe, and much rather, For that conception may die, and the woman may miſcarry; but ſo canno… the regenerate, being born again… not of corruptible ſeed, but of incorruptible, by the Word of God, which liveth and abideth for ever, 1 Pet. 1. 23.

2. Direction. When thus the ground of hope is cleared to be good, and way is made for the excerciſe of it; then let it be exerciſed, in its purging work. This is the firſt uſe, wherein hope is to be improved, in this caſe. p. 143For, every man that hath this hope in him, purifieth himſelf, even as Chriſt is pure, 1 Joh. 3. 3. Elſe, that which now hindreth your comfort and peace, will hinder them, till it be taken away. Sin is the great impediment of all our good. This therefore muſt be the firſt work of this hope, the purging away of ſin. Therefore the Church in my Text, took that courſe: Saying, Let us ſearch and try our wayes, and turn again to the Lord, ver. 40. Do ye the like, in a like caſe, and, that you may do ſo, follow theſe Directions. 1. Pray the Lord to ſhew wherefore he contendeth with you, Iob 10. 2. with purpoſe of heart to forſake whatever ſin provoketh him to anger. This was Elihu's counſel to Iob. Surely, ſaith he, It is meet to be ſaid unto God, I have born chaſtiſement, I will not offend. That which I ſee not, teach thou me; if I have done iniquity, I will do no more. Iob 34. 31, 32. Pray him alſo, to ſhew you what he would have you to do, as David prayed, in Pſal. 86. 11. Teach me thy way, O Lord, I will walk in p. 144thy truth; unite my heart to fear thy name! Pray him, that as he ſends afflictions, ſo he would ſupply grace, that you may profit by them. Fo… he is the Lord our God, the Holy one of Iſrael, our Redeemer, that teacheth us to profit. Iſa. 48. 17. Repenting Ephraim found the benefit of this courſe. God took notice of them bemoaning themſelves, with confeſſion of their former unſubduedneſſe to Gods will and yoak, and of their prayer, Turn thou me, and I ſhall be turned, thou art the Lord my God, Jer. 31. 18. What benefit had Ephraim hereby? They tell that, in ver. 19. Surely after I was turned, I repented and, after that I was inſtructed. I ſmote upon my thigh, &c. 2. Having thus done, ſearch the Scripture, and your own hearts, to find out the particular ſin, or ſins, which have brought this affliction upon you, or which do hinder the exerciſing of your hope. 1. To find out the particular ſin or ſins, which have brought the affliction upon you; conſider, 1. For what ſins God hath threatned, in his Word, p. 145or inflicted upon others, ſuch judgments as are upon you, Ezek. 12. 25. Jer. 26. 4, 5, 6. Zeph. 3. 6, 7. 2. How you have abuſed thoſe things wherein or wherby God afflicteth you. Eli, and David were too indulgent to their children, and were puniſhed in them and by them. Iſrael abuſed the corn and wine, the wool and flax, the ſilver and gold that God had given them. Therefore God took them away, Hoſ. 2. 8, 9. God cauſed the land to keep the Sabbaths, while the Jews were in Captivity, for their not ſanctifying the Sabbaths, in their own land. And for their lightly eſteeming the Word preached unto them, the Lord brought a famine of the Word upon them, Amos 8. 11. There is now much ſickneſſe and mortality among us, did you not miſ-ſpend your time, and ſtrength, in the dayes of your health? ſundry are reſtrained from the publick Ordinances; Is it not, becauſe they have diſregarded them, or been unfruitful and unprofitable under them? 3. Search, if you have not been faulty towards others, in p. 146the things you now ſuffer your ſelves. They that ſpoiled and dealt treacherouſly with others, ſhall be ſpoiled and dealt treacherouſly with themſelves, Iſa 33. 1. He that leadeth into Captivity, ſhall go into Captivity; he that killeth with the ſword muſt be killed with the ſword, Rev. 13. 10. He ſhall have judgment without mercy that hath ſhewed no mercy, Jam. 2. 13. Do others wrong you, in your names, in your eſtates, in any of their dealings with you? Conſider, how you have wronged others. Are others helpleſſe and hard-hearted towards you, in your afflictions? If upon ſearch you find, that you have been ſo to others, give God the glory of his righteouſneſſe, ſaying, with Adonibeſek, as I have done, ſo hath God requited me, Judg. 1. 7. 4. If you have not profited by afflictions formerly upon you; you may juſtly ſuſpect that he reneweth, and, it may be, increaſeth your afflictions, for that cauſe. For ſo the Lord threatned his people of old, If ye will not for all this (viz. former leſſer puniſhments p. 147inflicted on you) hearken unto me, then will I puniſh you ſeven times more for your ſins, Lev. 26. 18. and the ſame he repeats again and again, four or five times, in that Chapter. And he did accordingly, when the people of Iſrael turned not unto him that ſmote them, the Prophet told them, for all this, his anger is not turned away, but his hand is ſtretched out ſtill, Iſa. 9. 12. and it is thrice repeated, in that Chapter. So hath the Lord dealt with us, in this place; for ſundry years paſt, he hath viſited us with returns of ſickneſſes, every following year ſharper than the former; becauſe whatever purpoſes men and women had, and whatever promiſes they made, when Gods hand was upon them, all wore off and came to nothing, after he had releaſed them: So that we, in this wilderneſſe, may be juſtly charged for dealing with God, as the people of Iſrael did in the wilderneſſe, and have cauſe to expect, as they found from the Moſt High, Pſal. 78. 32. to 38. In this caſe, God dealeth with his people, as Phyſitians p. 148are wont to do with their patients, upon whom when they find that the phyſick formerly given doth not work, they ſecond it with ſome ſtronger purge; and, when they find that the diſeaſe is ſo ſetled, that quicker courſes are not effectual; they preſcribe a courſe of longer continuance. 5. Search, to find out your own ſpecial corruptions; the ſinnes of your nature, whereunto you are naturally, that is, by your natural conſtitutions, more addicted and inclined, then unto other; the fins of your callings, that is, ſuch as whereunto, by occaſion of your place and vocation, or your courſe of life and converſation, you may have more and more frequent occaſions of, and greater and ſtronger inducements, and inticements to, then others, and the ſins of the times and places in which you live. This courſe David took, and thereby proved that he was upright before God, Pſal. 18. 23. 6. Call to mind of what ſins you have been formerly admoniſhed and convinced, publikely, by the Miniſters of the Word, or privately, by godly p. 149friends, and others; or ſecretly, by the motions of Gods Spirit, and checks of your own conſciences, but have not repented of them, nor turned from them. For it is Gods manner, to open the ears of men, and to ſeal inſtructions by afflictions, as Elihu told Job, though he miſ-applyed it to his caſe. Iob 33. 14. to 30. 2. Having found out the particular cauſes for which God contendeth with you; add thereunto another ſearch, to find out thoſe ſins which hinder the exerciſe of this hope more directly and immediately; as, 1. Your aptneſſe to have hard thoughts of God. This is very injurious and diſhonourable to God, and therefore he frequently in Scripture expoſtulateth with and complaineth of his people for it: As you may ſee in Ier. 2. 31. Ezek. 33. 10, 11. Mich. 6. 1, 2, 3. David found out this evil, in himſelf, and repented of it; as you may ſee, in Pſal. 31. 22. and 116. 11, 12. 2. Your aptneſſe to be ſhort ſpirited with God, which is contrary to the waiting of hope. This greatly incenſed the wrath of God againſt his people of old, of p. 150whom it is ſaid, in Pſal. 78. 40, 41. How often did they provoke him, in the Wilderneſſe, and grieve him in the Deſart? yea, they turned back, and tempted God, and limited the Holy One of Iſrael. So do all they, whoſe hoping in God ceaſeth, if he do not grant them the particular thing which they expect, and in their time, and by their means. 3. Your unwarranted expectations of good, without mixture of any evil; of peace, without trouble; of health, without ſickneſſe; of eaſe, without pain; of joy, without ſorrow; of proſperous ſucceſſes, without croſſes; which God hath no where promiſed; but hath fore-told the contrary every where in his Word; that he will viſit our tranſgreſſion with the rod, and our iniquities with ſtripes, Pſal. 89. 32. and that we muſt through much tribulation enter into the Kingdom of God, Acts 14. 22. and that whom the Lord loveth he chaſteneth, and ſcourgeth every ſon whom he receiveth, Heb. 12. 6. And the reaſon why Chriſt foretold theſe things, is, that, when they p. 151come to paſſe, we might not be offended, as himſelf ſaith, in Ioh. 16. 1. and, that, when the time ſhall come, we may remember that he told us of them, as he ſaith, in ver. 4. 4. Your aptneſſe to be ſlight ſpirited and careleſſe in retaining the favour of God, and in maintaining the workings of his Spirit in you. The former, the Church found in themſelves and confeſſed, in Iſa. 64. 7. There is none that calleth upon thy Name, that ſtirreth up himſelf to take hold of thee. For the later, the Lord reproveth the Church of Epheſus, though he took notice of many good things in them, and done by them: Nevertheleſſe, he tels them, that he hath this againſt them, that they had left their firſt love, Rev. 2. 2, 3, 4. and commands them, Remember therefore from whence thou art fallen, and repent, and do thy firſt works: Elſe I will come unto thee quickly, &c. ver. 5. 5. Be humbled for, and repent of your fruſtrating of Gods expectations, as the great provocation of God to diſ-appoint your expectations. p. 152Conſider, to this end, what God hath done for us, and therefore doth expect from us, in that which the Lord ſaid concerning the houſe of Iſrael, in Iſa. 5. 4, 5. and let us fear leſt our unfruitfulneſſe, unprofitableneſſe, and un-anſwerableneſſe to the means and mercies received incenſe his wrath and jealouſie againſt us more then againſt others, for whom he hath not done ſo much, as he hath done for us. For ſo he determined concerning Iſrael; you onelyonly have I known of all the families of the earth; therefore I will viſit upon you all your iniquities, Amos 3. 2.

2. Having thus ſearched and tried your wayes; the next duty is, to turn again to the Lord, with unfeigned repentance, and faith in the blood of Chriſt, and amendment of life. This was the fruit of Davids conſidering his wayes, his turning his feet unto Gods teſtimonies, Pſal. 119. 59. Elſe you do but, as if a wounded man ſhould cry to the Chyrurgeon for eaſe of his pain, but will not endure to have the arrow head, or ſplinter, that p. 153ſticks in his fleſh, plucked out. If I regard iniquity in my heart, ſaid David, the Lord will not hear my prayers, Pſal. 66. 18. And the people of Iſrael found that, when they did evil as they could, and caſt off the thing that is good, and yet prayed unto God, as their God, he would not own them, nor accept their prayers, but upbraided them with their ſins; as you may ſee, in Jer. 3. 4, 5. Hoſ. 8. 2, 3. Therefore the Church in my Text took a right courſe to ſtrengthen their hope in God, when they reſolved upon this order, firſt to ſearch and try their wayes and turn again to the Lord, and, after that, to lift up their hearts, with their hands unto God in the heavens, Lam. 3. 40, 41. Theſe things being done, that your hope may act aright.

3. The third Direction, which is to be attended, that you may exerciſe this hope, is to uſe this hope aright in its ſecond work, for encouragement, by your cheriſhing in your ſelves good thoughts of Gods good purpoſes towards you, and expectation of good p. 154from God ſuitable to your needs: Hereunto the Lord encouraged the repenting Jews, in their Captivity in Bayblon, Jer. 29. 11. to 15. Having promiſed them that, at the time appointed, he would viſit them and perform his good towards them, in cauſing them to return, he acquainted them with his good thoughts towards them, as the reaſon of it, and what he would work in them, to fit them for that mercy; ſaying, For I know the thoughts that I think towards you, ſaith the Lord, thoughts of peace, and not of evil, to give you an expected end. Then ſhall ye call upon me, and ye ſhall go, and pray unto me, and ye ſhall ſeek me, and find me, when ye ſhall ſearch for me with all your hearts, &c. Do not conclude concerning Gods thoughts towards you, by preſent ſenſe and feeling, but by his own word. Therefore David reſolved to hearken to what God the Lord ſaith, not to what carnal reaſon and ſenſe would ſay, and the reaſon of his ſo reſolving is drawn from the expectation of his hope; for p. 155he will ſpeak peace unto his people, and to his Saints, Pſal. 85. 8. and his expectation ſo grounded, was ſo ſtrong, that he pleaded it with God, ſaying, in Pſal. 119. 49, 50. Remember thy word unto thy ſervant, upon which thou haſt cauſed me to hope. This is my comfort in my affliction, for thy word hath quickened me. And well may believers be ſtrengthened in this hope, having it built upon ſo firm a foundation, as the word of God concerning which David ſaith, in the ſame Pſal. ver. 89, 90. For ever O Lord, thy word is ſetled in heaven. Thy ſaithfulneſſe is unto all generations; thou haſt eſtabliſhed the earth and it abideth. How is the earth eſtabliſhed? we ſee, if you caſt the leaſt ſtone upwards in the aire, it abideth not there, but ſoon fals down to the earth; yet the earth it ſelf, though it is an huge, vaſt, heavy body, abideth in the air, wherewith it is ſurrounded, and wherein it hangeth. How is this done? It hath no pillars to hold it up, but the Decree and Word of that mighty God, p. 156who upholdeth all things by the Word of his power, Heb. 1. 3. His power accompanying his Word upholdeth the earth in the middeſt of the air, and ſhall it not ſupport our hearts, in the middeſt of all temptations? If the greatneſſe of your former ſins, of which you have now repented, diſmay you; remember what the word of the Lord ſaith, in Iſa. 55. 7. Let the wicked forſake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will multiply to pardon. Say not, I cannot think that God can have any good purpoſes and thoughts toward ſuch a ſinful wretch and rebel, as I have been. For, to prevent this, the Lord addeth, in ver. 8, 9. My thoughts are not your thoughts, neither are your waies my waies, ſaith the Lord. For as the heavens are higher than the earth, ſo are my maies higher then your waies, and my thoughts then your thoughts. If the Lord, in the time of your diſtreſſe, bring to your remembrance p. 157ſins formerly, many years paſt, committed by you, but not repented of, look at it, as an inſtruction, which he joyneth with correction, to awaken you to repentance, as he did Joſephs brethren, when they were committed to priſon, Gen. 42. 21. But, if ſins committed before your calling, or ſince, but repented of, be ſet before you; do not think that they are unpardoned, or that the pardon is revoked, or that God doth it to upbraid you with them. God can, for holy and good ends, read over to his ſervants old bils of debt, which yet are cancelled, to humble them, and to make them more thankful, and more watchful. Thus he made Job poſſeſſe the ſins of his youth, Iob 13. 26. And if the Lord defer the full and ſatisfying manifeſtation of his favour to you, after you have repented; do not impute that diſpenſation to his not forgiving your ſins, but to his fatherly wiſdom and love, to excite you thereby to perfect your repentance unto the full mortifying of your ſins. As David dealt with Abſalom, whom, though p. 158his heart was towards him, and, as a token thereof, he ſent for him to return to Ieruſalem, yet he let him not ſee his face, for two years after his return, 2 Sam. 14. 14, 28. So the Lord dealt with David, he pardoned his ſin. 2 Sam. 12. 13. yet with-held joy and gladneſſe from him, till he had more thorowly repented, and fervently prayed that he would reſtore to him the joy of his ſalvation, Pſal. 57.