The Saints Anchor-Hold, Text (1 of 3)

The Saints Anchor-Hold · Text (1 of 3)

p. 1The Saints ANCHOR-HOLD.

Lam. 3. 24.

The Lord is my portion, ſaith my ſoul, therefore will I hope in him.

THis Book is, according to the judgment of a godly learned**Mr. Broughton. Writer, an Abridgment of all Jeremies Sermons, from the 13th. year of Joſias, unto the 4th. of Joakim; and that Book which God commanded Ieremy to write, and to cauſe Baruch to read it publikely, upon the day of a Faſt, kept in the ninth p. 2monethmonth of the fifth year of Iehojakim, See the ſtory at large, in Jer. 36.Jer 36which afterward Iehudi read unto the King, ſitting by a fire, in his winter houſe, who was ſo far from repenting, that, when he had read three or four leaves of it, he cut it with a penknife, and caſt it into the fire, till all was conſumed, and rejected the interceſſion of ſome of his Princes, that he would not burn it, and he commanded to lay hold upon Ieremy and Baruch: But God hid them. Whereupon the Lord commanded Ieremy to write the Book again, with Additions, which the ſame Writer thinks, was this Chapter, which conſiſteth of a threefold Alphabet, in the Hebrew. The Prophet, having diſcharged his offices, in labouring to convince the Jews of their ſins, and to bring them to repentance, when he found not the ſucceſſe he deſired, he fals to lamenting and weeping, for their pride and obſtinacy in ſin, and teacheth them alſo how to lament their own miſery in Captivity; and, becauſe there was p. 3among them a basket of good figges, he teacheth them how to exerciſe faith and hope in the middeſt of their ſorrows. Among other paſſages, my Text hath a tendency thereunto, which admits a double conſideration: 1. As a part of a Lamentation. 2. As an expreſſion of a free ſpirit. Accordingly I ſhall handle it, firſt, as a part of a Lamentation. In verſe 17, 18. you may ſee their deep dejection and deſpondency; I ſaid my strength and my hope is periſhed from the Lord. In verſ. 19, 20, 21. you may ſee how, from the good fruit of their affliction, in humbling them, they gather hope. In verſ. 22, 23. they can ſee mercy in God towards them in their Affliction. In my Text, they are as men that find reſt, after their dangers and toſſings at Sea, by caſting Anchor upon firme ground, in a ſafe Harbour. The Doctrinal note I collect from the words ſo conſidered, is this:

Doct. Though it may be the caſe of true believers to be greatly dejected for a time, yet, even then, God doth ſupport their ſpirits, and quicken their p. 4faith and hope in him. To clear this point, we muſt prove two things. 1. That it may be the caſe of true believers to be greatly dejected, for a time. This may be abundantly confirmed, both by the Scriptures in the examples of Iob, David, Hezekiah, Aſaph, Heman, and of Chriſt himſelf, in the Garden, and on the Croſſe, and by reaſons of ſundry ſorts.

R. 1. From God himſelf, ſometimes with-holding the light of his countenance from true believers. Then it is with them, as it is with the earth, which would be covered with darkneſſe, coldneſſe, and deadneſſe, if the light and influence of the Sun were with-drawn from it. He is the God of all comfort, 2 Cor. 1. 3. without him no true comfort can be had. Sometimes he creates darkneſſe in the Soul; then it is filled with fear and amazement, and diſquietment. And thus he doth, for holy and good ends. 1. To conforme believers to Chriſt, as members to their head, Rom. 8. 29. 2. To informe them, where their life is hid, viz. with Chriſt, in God, Col. 3. 3. p. 5and that Chriſt, the laſt Adam, is made a quickning Spirit. 1 Cor. 15. 45. that thereby he may quicken his People in God, who quickeneth the dead, when themſelves had not only a ſentence of death, in their bodies, as Paul had, 2. Cor. 1. 9. but alſo a ſenſe of death in their ſoules, as Heman had, Pſalme 88. 5. 3. To reforme them. Partly, for correction of their unthankfulneſſe for former comforts received from him, and for their not improveing them unto the ends for which he gave them. As a father, when he ſeeth his child doth but play with the candle which he afforded him to work by, takes it from him, and leave him in the dark. Partly, for prevention of ſpiritual pride. 2 Cor. 12. 7. Of ſpiritual wantonneſſe, and ſelf confidence, Pſal. 30. 6, 7. Of carnal ſecurity, Cant. 5. 6. and ſundry other diſtempers.

R. 2. From Satan, that envious one, who, as in the beginning he ſought to caſt Adam out of Paradice, and to bereave him of his happineſſe in communion with God, ſo now, finding believers in the Kingdom of grace, p. 6which conſiſts in righteouſneſſe, and peace, and joy in the Holy Spirit, when he cannot deprive them of their righteouſneſſe, will endeavour to diſturbe their peace, and damp their joy, knowing, that when they performe duties uncomfortably, they do them weakly and but by halves. To this end: 1. He ſtrives to hide from them thoſe promiſes that might comfort them, when they have moſt need and uſe of them, and he ſometimes prevailes herein. Heb. 12. 5. 2. He ſuggeſts any word that may terrefie them, and preſents to their memory and thoughts former ſins, to amaze them. 3. He preſents all thimgs unto them in falſe glaſſes; the comforts of God, in a diminiſhing glaſſe, that God may ſeem to them leſſe merciful, leſſe gracious then he is, and the promiſes of God leſſe free, leſſe general then they are; that all the conſolations of God may ſeem ſmall things to them, Iob 15. 11. but he preſents to them their ſins in a multiplying glaſſe, that they may ſeem more, and greater then they are; their ſins, as impardonable; their p. 7miſeries, as intollerable, incurable; their ſtate, as deſperate. 4. He uſeth his inſtruments to deal with them, as the Philiſtims did with Izhack, whoſe wells they ſtopped up, to make unprofitable to them thoſe wells of Salvation, from whence believers might draw waters of conſolation. Thus he uſed Saul to baniſh David from the ordinances, and wicked men to inſult and reproach him; ſaying, VVhere is now thy God? Pſal. 42. 3. So others, to twit them with their Religion, when they are in diſtreſſe, ſaying, where are now your prayers, your hearing, reading, meditating, conferring, your conſcientious and exact walking, your confidence in God? You live more dejectedly then others, and are as fearful, as others, to die. Thus they thruſt, as it were, ſwords and daggers into their bones, to kill their comforts, as David there complained, verſe 10.

R. 3. From themſelves: 1. Sin preſſeth down their ſpirits, and hinders their cheerful progreſſe in a Chriſtian courſe, as weight doth runners p. 8in a race, Heb. 12. 1. Sorrow in the heart brings it down, eſpecially, when guilt of ſin is added to it. When the ſhoulder is out of joynt, it cannot bear its own pain, much leſſe other burthens. So it is with the ſoul, a wounded ſpirit who can bear? Prov. 18. 14. 2. Their ſpirit ſometimes ſuffers from their bodies, by ſympathy; as in melancholy, which ſo darkens their imagination, that every thing ſeems dark to them, and ſo ſowres their ſpirits, that every thing ſeems bitter to them, and ſo fills them with fears and ſuſpitions, that every thing affrights them. 3. Sometimes paſſion ſo prevaileth in them, that the higher faculties of the ſoul are ſubjected to the affections, which ſo bemiſt the underſtanding, that it cannot judge of things according to right reaſon: The conſcience becomes ſuſpenſive, and wavering, and the memory, like a leaking veſſel, lets the grounds of comfort run out, and be forgotten: 4. Sometimes ſpiritual gifts of grace are not exerciſed, but as the body growes liſtleſs when ſome dull humour p. 9ſeizeth upon it; ſo in the ſoul, when faith is oppreſſed by unbelief, hope with fears, they do not put forth themſelves to wreſtle with God, and ſtir up themſelves to take hold on him, but yield unto every temptation and diſcouragement. Thus you ſee, that it may be the caſe of believers to be greatly dejected, for a time.

The ſecond thing to be cleared, is; That though it be thus with true believers, for a time; yet then God will do two things for them.

1. He will ſecretly ſupport them, ſo that they may ſay as Paul did, in 2 Cor. 4. 8, 9. VVe are troubled on every ſide, yet not distreſſed; we are perplexed, but not in despair, perſecuted, but not forſaken; caſt down, but not destroyed. God dealt with the baſket of good figges, in Captivity, as Chriſt did with Peter, who firſt let him ſee his own weakneſſe, in the water, then quickned him to cry unto him for help, and then ſtretched forth his hand and upheld him. Mat. 14. 30, 31. So the Lord left the Church ſo far that they complained my hope is periſhed from the Lord, yet ſpeedily raiſed p. 10them up in ſight of his mercy to truſt and hope in him. In like manner, he ſupports believers.

R. 1. From Gods unchangeableneſſe in his love, and unweariedneſſe in doing them good. Iſa. 64. 5. and 40. 27, 28, 29, 31.

R. 2. From Gods faithfulneſſe in his covenant and promiſes. Iſa. 54. 8, 9. Pſal. 37. 24. Heb. 13. 5. 2. He will quicken their faith, to look unto himſelf for relief and comfort, in ſuch times, 2 Chron. 20. 12. Pſal. 12…1. 1▪ 2. Jon. 2. 2, 4. for theſe reaſons:

R. 1. From the efficacy of the ſpirit of faith in them. As the needle in the Compaſſe, being touched with the Load-ſtone, though it may be moved and ſhaken this way and that, for a time, yet reſteth not till it point to the North; ſo the ſoul, being touched with the ſpirit of faith, though it may be forced, by Temptation, from its bent, for a time, yet it hath no reſt, till it ſtand God-ward. They may by Temptations be as ſheep driven from mountaine to mountaine, and forget their reſting place. Jer. 50. 6. But p. 11the ſpirit of, faith in them will cauſe them to return unto God, and to ſay, as David, Pſal. 116. 7. Return unto thy reſt, O my ſoul. Believers are like Noahs Dove, that finding no reſt for the ſoles of its feet, in the deluge, returned unto the Arke. Other men will like the Raven, be ſoon ſatisfied with other things.

R. 2. From the ſutable operation of Gods ſpirit in them unto Gods end in afflicting them. Gods end, in afflicting his children, is to drive them from all other things unto himſelf. For he corrects them for their good, Heb. 12. 10. And its good for them to draw neer to God, Pſal. 73. 28. When afflictions work us thereunto, it is from the ſpirits ſanctifying operation in them. For, 1. afflictions cannot work thus of themſelves, but rather ſet men further off from God by diſcontentment with his providence, becauſe it croſſeth their carnal affections. And, 2. the ſoul of it ſelf is apt to miſgivings, in ſuch caſes, and to have hard thoughts of God. And 3. Satan takes ſuch occaſions to breed and increaſe p. 12a diſtance and diviſion between the ſoul and God. Therefore it muſt be from the ſanctifying operation of Gods ſpirit in them and with them, when they work this good. Rom. 8. 28.

Vſe 1. For Inſtruction. 1. Here we may ſee the differenc between believers and others, in their dejected condition. 1. Believers have the ſpirit of faith in them, whereby the ſoul, though it be over-borne by paſſion and Temptation, for a time, yet it will worke it ſelf into freedom again, as oil will be uppermoſt. The ſpirit, as a ſpring, will be cleanſing it ſelf more and more, from that mudde that is in it. But the heart of unbelievers is like a ſtanding poole, where that which is caſt into it reſts. They are like the Sea, where trouble and unquietneſſe are in their proper place, Iſa. 57. 20. True reſt and peace are for ever ſeparated from ſin in any ſoul, till the breach between God and the ſoul be made up by faith in Chriſt. 2. Believers have an intereſt in God, and he in them, through Jeſus Chriſt. Hence they are kept, as in a Garriſon, p. 13by his mighty power, through faith, unto ſalvation, 1 Pet. 1. 5. through the interceſſion of Chriſt, Luke 22. 3. by the ſpirit of Chriſt dwelling with them, and who ſhall be in them and abide with them for ever: So that they ſhall not be left comfortleſſe. Joh. 14. 16, 17, 18. Hereupon Paul triumphed, in Rom. 8. 35, &c. Where he puts the queſtion about perſons, and anſwers about things, neither ſhall ſeparate them from the love, which either Chriſt bears to them, or they to Chriſt. Sin cannot ſeparate them from Chriſts love to them, becauſe he hath more than conquered it, by his own power. Tribulation cannot ſeperate believers from the love they bear to Chriſt, becauſe they ſhall more then conquer it, by the power of Chriſt. It is not our hold of God and Chriſt, but Gods and Chriſts hold of us that keeps us to him. The root bears us up, not we the root. Rom. 11. 18. This Aſaph acknowledged unto God, when his feet were almoſt gone, his ſteps had well nigh ſlipt; ſaying, Nevertheleſſe I am continually p. 14with thee, thou haſt holden me by my right hand, Pſal. 73. 2, 23. But unbelievers are without Chriſt, and without God in the World. Eph. 2. 12. Therefore when their creature-comforts fail them, they are as a ſhip toſſed in the Sea without a Pylot, and without an Anchor, which ſoon is bulged upon Rocks, or falleth upon quick-ſands, having no God to guide or ſupport them.

2. Hence we way learn how to carry our ſelves toward afflicted dejected Chriſtians. Judge mercifully and wiſely of poor weaklings. Pſal. 41. 1. men are apt, through want of wiſdom and love, to miſ-apprehend the cauſes of their dejectedneſſe. It is the leſſe to be wondred at, that an heathen King miſ-interpreted the dejected countenance of Nehemiah, Neh. 2. 2. ſeeing godly and wiſe Eli, miſ-cenſured Hannah, as a diſtempered woman, when ſhe was in bitterneſſe of ſpirit, 1 Sam. 1. 14, 15. and Iobs friends miſ-judged him for his afflictions, and men generally miſ-conſtrued Chriſts ſufferings, Iſa. 53. 4, 5. They are not alwayes the beſt that are p. 15merrieſt, nor they the merrieſt in heart that are ſo in the face. Nor are they alwayes of the weakeſt faith, or ſpirit, who are ſometimes dejected, as we ſee Ioſhuah was; in Joſh. 7. Therefore be not raſh, or harſh in cenſuring the dejected; but rather worke with God for their ſupport and comfort. Two things are required hereunto; knowledge, and goodneſs, Rom. 15. 14. The firſt will make you able, the ſecond willing to be helpful to ſuch. Labour to abound in both, 1. In knowledge both of the word, Col. 3. 16, and of the temper of the party, that you may ſpeak to them ſuitably, and ſeaſonably, Iſa. 56. 4. 2. In goodneſſe, to pity them, to pray for them, and to ſet them in joynt. Gal. 6. 1.

2. As for your ſelves, beware that you miſ-judge not your own eſtate toward God, under ſuch dejections, but know that, if ever you had any clear teſtimony of Gods love to you, in Jeſus Chriſt, the love of God toward you in Chriſt is unchangeable, it is an everlaſting love, Jer. 31. 3. Therefore p. 16hold the confidence and rejoycing of your hope firme unto the end, Heb. 3. 6. and ſay, with the Church, in Mich. 7. 8. When I ſit in darkneſſe, the Lord ſhall be a light unto me.

Uſe 2. For Admonition. Take heed of placing your comfort too much in the creature, which being ſubject to change, and inconſtancy, will be apt to breed diſquietment. Vexation inſeparably followes vanity, when vanity is not apprehended to be where it is. In what degree any are lifted up in expectation of ſatisfying good from creatures, or overjoyed with the comforts of them, in that degree they are dejected in the diſ-appointment of their hope, and diſtreſſed in the loſſe of creature-contentments. Inordinacy of affections imbitters all ſuch afflictions. Hence ariſe thoſe bitter complaints; I had ſetled my contentment and hope in ſuch a friend, or relation, but now they are gone, and with them all my joy is gone. Woe is me, I am undone. Therefore Agur prayed wiſely, in Prov. 30. 8. Remove far from me vanity and lies. i. e. vain p. 17and falſe apprehenſions, whereby the affections are too ſtrongly fixed upon things that are vain, and lying promiſing that contentment, which they cannot yield; confidence in vanities makes them Idols, and makes the heart vaine, like the things it relyes upon, Pſal. 115. 8. They ſhall find continual diſquietment who walk in a vain ſhadow, Pſal. 39. 6. The beſt remedy againſt this is, by dwelling in the ſecret of the moſt High, to abide under the ſhadow of the Almighty. Pſal. 91. 1, 2.

Lam. 3. 24.

The Lord is my portion, &c:

The words having been conſiderd, as they lie in the context, as a part of a Lamentation; we proceed to handle them as in my Text they hold forth the expreſſion of a free ſpirit, that is, of a ſpirit ſet at liberty from thoſe ſad perplexities, wherein it had been intangled, and held under deep dejection, and deſpondency. The Text, thus conſidered, conteineth the Anchor-Hold of a toſſed afflicted ſpirit: p. 18wherein three particulars are to be noted. 1. An Aſſertion, The Lord is my portion. 2. A Proof of it, ſaith my ſoul. 3. A Conſectary, or inference from the premiſes; Therefore will I hope in him. I ſhall ſpeak onelyonly of the firſt, at this time: The Lord is my portion. foreign, a part, or portion, is not to be taken here in the Mathematical or common uſe of that word, as denoting a part of a whole, as it is frequently in Scripture, when that part of eſtate, which Parents give their children, is called their portion, Gen. 31. 14. and that part of the ſpoil, which is the Souldiers ſhare, is called their portion, Gen. 14. 24. and that dimenſum of food, which is allowed unto any, is called their portion, Deut. 18. 8. and the almes given to the poor is called their portion, Eccl. 11. 2. For God is not parted, or divided, and diſtributed among his people, ſo as one hath one part of him, another another part of God; but every one hath whole God wholly; as the whole Sun ſhines to every one, in which reſpect God is called a Sun, p. 19Pſal. 84. 11. Therefore God is ſaid to be his peoples portion, not in a comparative, but in an abſolute ſenſe, God himſelf is theirs, a ſuitable and all ſufficient goods to them. They have, not onelyonly gifts and all good things from him, but himſelf alſo to be their God, in the Covenant of Grace, through Jeſus Chriſt. He is their portion though not formally, yet in two ſenſes: 1. Objectivèly, as he is their ultimate end, and chief good. 2. Caually, as he gives, together with himſelf, in Chriſt, all good to them. The Doctrinal note ſhall be this:

Doct. All true believers have ſuch a bleſſed intereſt in God, as renders him their portion. It is the voice of faith, to ſay, The Lord is my portion: Others may ſay, The Lord is an all-ſufficient portion: But onelyonly Believers truly ſay, The Lord is my portion. Becauſe onelyonly faith intereſts a man in God, and appropriates him to him. This faith doth by a double act. 1. By a direct act, whereby true believers ſee in God thoſe properties, which are required in a ſatisfying p. 20portion. They are three: 1. All-ſufficiency. 2. Perpetuity. 3. Safety in placing his happineſſe and full contentment there. All theſe the Scripture declare to be in God alone. 1. Sufficiency, Gen. 17. 1. Pſal. 84. 11. 2. Perpetuity. It tells us, that he is without ſhadow of change, Jam. 1. 17. and that he will never fail, nor forſake his people, Heb. 13. 5. 3. Safety, in placing all our contentment and happineſſe in him alone, Pſal 144. 15. 2. By a reflexed act of faith, a believer ſeeth his peculiar right and intereſt in God, as his portion. Hence David ſaid, The Lord is the portion of mine Inheritance, and of my Cup, Pſal. 16. 5. and, Thou art my portion O Lord, Pſ. 119. 57. and Aſaph, VVhom have I in heaven but thee, and there is none upon earth that I deſire, beſides thee: And again, God is the ſtrength of my heart, and my portion for ever, Pſal. 73. 25, 26. To cleer this, two things muſt be added: 1. The grounds, whereupon the Saints have claimed this intereſt in God, as their portion. 2. The p. 21uſe they have made of God, under this notion and relation. For the firſt, Their title unto God, as their portion, is founded: 1. In Gods voluntary and free donation of himſelf to them, in the Covenant of Grace, whereby both they become his portion. Deut. 32. 9. The Lords portion is his people, and he becomes their portion; The portion of Jacob is the former of all things: The Lord of Hosts is his Name, Jer. 10. 16. An act ſo done, by one, that is, Suijuris, is a ſtrong binding act, as Peter argued in the caſe of Ananias, Acts 5. 4. It was free and deliberate, and therefore exceedingly diſhonourable to break it. God ſtands much upon his honour in this, Pſal. 89. 34. My Covenant will I not break. And Pſal. 111. 5. He will ever be mindful of his Covenant. 2. This donation is confirmed ſundry wayes: 1. By Oath, Pſal. 89. 35. Once have I ſworn by my holineſſe. Again, in Pſal. 105. 9. He remembred his Oath unto Izhack, The Covenant of Grace, whereby God gives himſelf to be his peoples p. 22God and portion, Micah ſaith, God hath ſworn unto our Fathers from the dayes of old, Micah. 7. ult. Which alſo Zachary declares to be performed when he ſent Chriſt, Luke 1. 73. 2. By Seals: As Circumciſion is called a ſeal of the righteouſneſſe, which is by faith, Rom. 4. 11. becauſe it externally ſealed the Covenant, whereby God becomes the God of his people, Gen. 17. 7, 11. So of is, with both the Sacraments of the New Teſtament, by parity of reaſon. 3. By marriage unto Chriſt, Hoſ. 2. 19, 20. Agreements upon marriage, are firme, becauſe upon rational conſideration. A conſideration inſerted, adds weight to a Deed and Covenant. The conſideration is, that we ſhould be joyned unto the Lord Jeſus, and then, all the promiſes of God, in him, are Yea and Amen to us, in him, 2 Cor. 1. 20. And Chriſts God and Father is our God and portion, Joh. 20. 17. 4. By a recovery, after judgment, if I may ſo ſpeak, when, after they are fallen into Gods diſpleaſure, and returned to him, with repentance for p. 23and from their ſins, and renewing their faith in Chriſt, they have renewed their taking hold of the Covenant and have pleaded it with God, and their plea hath been accepted. Thus did Moſes for Iſrael, after they had ſinned, in the matter of the Golden Calf, Exod. 32. 10, 13. and the Iſraelites for themſelves Iſa. 63. 10, 16, 17, 19. The ſecond thing to be ſhewn is, what uſe the Saints have made of their right and intereſt in God, as their portion: They have made uſe of him thus, both for themſelves, and others. 1. For themſelves: 1. To glory in God; This God is our God. Pſal. 48. ult. 2. To delight themſelves in the Lord, in confidence of his goodneſſe toward them, in the middeſt of Temptatious, Pſal. 37. 4. Whence followeth a rowling themſelves upon him in all their wayes and difficulties, verſe 5. and a patient waiting upon God in delays, with hope of a good iſſue, verſe 7. 2. For others, whether they be friends or enemies, or of a middle ſort. 1. Friends, A poor believer can pleaſure his p. 24richeſt friends out of this his portion, his God. This is a Prophets and a righteous mans reward, Mat. 10. 41. Thus Paul abundantly recompenced all his friends and well-willers out of his portion, Phil. 4. 19. My God ſhall ſupply all your need, according to his riches in glory by Ieſus Christ. 2. Enemies: In Jeſus Chriſt all believers have ſufficient help from God againſt all ſorts of enemies, and can, in an holy manner challenge them to do their worſt, and triumph over them before the battail, upon this aſſurance, My God will help me; therefore I ſhall not be confounded, Iſa. 50. 7, 8, 9. Other men are ſtrong in men, in armes, in ſhipping, in fortifications, &c. a believer hath all in God, he is strong in the Lord, and in the power of his might, Eph. 6. 10. 3. A middle ſort; Laban fared the better for Iacob, Potiphar, Pharaoh, and all Egypt, for Ioſeph: The Sodomites for Lot: The Mariners, and all that were in the Ship, for Paul, Acts 27, 24▪ The World for the Saints, for the holy ſeed are foreign the propps that p. 25ſhoar up the places where they live, that the wrath of God doth not over-flow, and over-whelm them. Iſa. 6. 13.

Vſe 1. For Inſtruction: Hence learn to behold and admire the excellency, and happineſſe of every true believer in his portion. The All-ſufficient God is their portion. His greatneſſe, power, mercy, grace, goodneſſe, faithfulneſſe, forgiveneſſe, juſtice, all are for them; and, that they may poſſeſſe him, as their portion, he gives them his ſon, to be theirs, through faith, and with him all things, 1 Cor. 3, 21, 22, 23. Thus, The brother of low degree is exalted, Iam. 1. 9. He hath the beſt portion that God can give, and upon the beſt aſſurance that God can make, Heb. 6. 18. Hence David calleth ſuch the excellent ones, Pſ. 16. 3. He had converſed with rich men, great men, wiſe men, after the fleſh; yet he called none of them, the excellent ones. He well knew that the righteous is more excellent than his neighbour, Prov. 12. 26.

p. 26Vſe 2. For Exhortation: 1 Generally, to all; to make out for this portion. To this end, wait upon God in his Ordinances with thirſting ſouls: It will not be in vain, Iſa. 5. 5. 1, 2, 3. Prov. 8. 34, 35. For thereby, either it ſhall be cleered unto you that the Lord is your portion, or the Lord will become your portion. And he is ſo unto them, in whom faith is wrought in Chriſt by the Spirit, in the Miniſtry of the Goſpel. They that can ſay to Chriſt, with Thomas, My Lord and my God, Ioh. 20. 28. may alſo ſay to God, with David, in Pſ. 142. 5. O Lord, thou art my refuge and my portion in the land of the living. This is the priviledge of thoſe, who anſwer Gods call, by joyning to him in Covenant. So ſaith the Lord, I entred into Covenant with thee, and thou becameſt mine, Ezek. 16. 8. And again, in Hoſ. 2. 23. I will ſay unto them which were not my people, Thou art my people, and they ſhall ſay, Thou art my God.

To perſwade you hereunto: Conſider, 1. Every man deſires to have p. 27beſt, for his portion in other things, in houſes, lands, food, apparel cattle. But this portion is ſimply abſolutely the beſt. This Chriſt teacheth, in Luke 16. 12. This he calls our own, thoſe, another mans. VVhen a man views houſes, or ſurveys land, or tells money for another man, his heart is not ſo affected with them, as when he views, ſurveys, tells for himſelf. Propriety draws and engages the heart to that wherein a man hath a property, though it be but mean and worthleſſe, and carrieth the heart after it; much more, when propriety and a moſt worthy property meet together; as David found this to be, Pſal. 4. 6, 7. 2. The miſery of thoſe that have not this portion Eph. 2. 12. Little, or rather, no cauſe have ſuch to bleſſe themſelves in their worldly portions and poſſeſſions, as worldly men are apt to do, Pſal. 49. 18. For they have their portion onelyonly in this life, which is but a vapour: But believers are happy in their portion, in God, both in, and after this life: For they ſhall behold his face in righteouſneſſe, and ſhall be ſatiſfied p. 28when they awake with his likeneſſe, Pſal. 17, 14, 15. Attend therefore, in time, to the counſel of Chriſt, in Rev. 3. 17, 18.

2. Specially, To believers; To beha…e themſelves as it becomes thoſe, who have God for their portion. That you may ſo do, 1. Profeſſedly avouch God to be your portion, Deut. 26. 17. This is done two wayes, 1. When you ſet your love upon him, with ſuch an eſteem of him, as is meet for ſuch a portion. Where a mans treaſure is, there will his heart be alſo, Matth. 6. 21. Let God be your treaſure, when you look upon all things in the world, ſingle out thoſe that you account moſt amiable, deſirable; then aſcend, in your thoughts to heaven, and contemplate all the excellencies there, the rivers of pleaſure, the bleſſed fellowſhip of Saints in glory; each of them as dear to another, as if all relations of husbands, and wives, of parents, and children, and friends, were in every one of them; yet let God and Chriſt be above them all. So did Aſaph, Pſal. 73. 25. So will every one that p. 29knows Gods name aright. Pſal. 91. 14. Becauſe he hath ſet his love upon me, therefore will I deliver him: I will ſet him on high, becauſe he hath known my name. 2. When you are content to part with all, to enjoy him alone. A maid will ſay of a man whom ſhe loves, I will have him, though I beg my bread with him. A man will lay out his eſtate, in ſuit, for his own. 3. When you live in the world with affections free from worldly ingagements, as Pilgrims, whoſe hearts are at home, when their feet are travailing abroad. 2. Poſſeſſe and uſe, and injoy God, as your portion. Thus, 1. Live upon God, as the Iſraelites in Canaan did upon their lots and inheritances: Live upon Gods favour, in Chriſt, Pſal. 30. 5. And upon his promiſes, Iſa. 38. 16. Live by the faith of the Son of God, Gal. 2. 20. fetching all your comfort thence. 2. Walk with God, Gen. 5. 24. and work in God, Joh. 3. 21. marry in the Lord, live unto the Lord, exalting his ends, and rules, in all things. 3. Caſt all your care upon p. 30him, 1 Pet. 5. 7. you may try men in ſmaller things, before you truſt them with greater; eſpecially, if they be ſtrangers. But it is diſhonourable to God, if you do not, at the firſt, truſt him with all that you are, and have. When mens hearts ſink in every danger, it is from a defect, either of faith, or in faith. See how Chriſt reproved this in Peter, Mat. 14. 30, 31. Davids firſt recourſe was to God, and what ever means he uſed, he looked up to him, Pſal. 5. 3. 4. Live contentedly, when you injoy God in his Ordinances, without covetouſneſſe, Heb. 13. 5. and with out diſcontentedneſſe becauſe of outward afflictions, or wants. David as he was the ſweet ſinger of Iſrael, ſo he expreſſed a ſweet frame of ſpirit, in 2 Sam. 23. 5. He hath made with me an everlaſting Covenant, ordered in all things and ſure: this is all my ſalvation, and all my deſire, &c. 5. Make up all your happineſſe in God. A worldly man, when he views his houſes, lands, cattle, barns filled with corn, &c. his heart is p. 31cheared, like that rich fool in Luke 12. 19. But ſee the vanity of that joy, in the anſwer of God to him, ver. 20. But a true believer hath true cauſe of rejoycing in his portion, having ſuch an eſtate in God, and Chriſt, and the Covenant, that he ſhall want nothing, Pſal. 23. 1. his downlyings and up-riſings, himſelf and his children are well provided; for what though his eſtate lyeth not in lands, or monies, or plenty of corn and cattle? he hath that which is better, for his portion. A believer is a Citizen of heaven; there is his inheritance; things on earth are added to him, onelyonly pro viatico, while he is travailing thitherward.

Lam. 3. 24.

Saith my Soul.

Having ſpoken of the Aſſertion, the Lord is my portion; we are now, with Chriſts aſſiſtance, to ſpeak to the proof of it, ſaith my Soul. The Church proveth that the Lord is their portion, by their ſouls ſaying it. Where note, 1. The Principle of this ſpeech, their ſoul, which ſheweth that there is a mental as well as a vocal ſpeaking: p. 32The fool ſaith in his heart, there is no God, Pſal. 14. 1. when his tongue ſpeaketh and profeſſeth the contrary, Tit. 1. 16. 2. That, by an act of the ſoul reflexed upon it ſelf, they knew what their ſoul ſaid. So David, in Pſal. 16. 2. O my ſoul, thou haſt ſaid unto Jehovah, thou art my Lord. 3. That the uſe they make hereof is, to prove two things: 1. That the Lord is their portion. 2. That they know that the Lord is their portion. 1. To prove that the Lord is their portion, they argue thus: What the Soul ſaith is a mans portion, that is his portion. But my ſoul ſaith, the Lord is my portion. Therefore the Lord is my portion. 2. To prove that they know that the Lord is their portion, they argue thus. What a man knoweth that his ſoul ſaith is his portion, that he knoweth to be his portion. But I know that my ſoul ſaith, the Lord is my portion; therefore I know that the Lord is my portion. In like manner, David putting up this pettion, Preſerve me, O God, preſſeth it by this motive, for in thee do I truſt, and he proveth that he truſteth in God, p. 33by an Apoſtrophe, a turning of his ſpeech, to his ſoul, O my ſoul, thou haſt ſaid unto the Lord, thou art my God. And this he confirmeth from the teſtimony of his own ſoul and conſcience, Pſal. 16. 1, 2. and thence inferred; The Lord is the portion of mine inheritance, and of my Cup, ver. 5. q. d. The Lord is my land and revenue, and food, he ſupplies all, and is himſelf above all, better then all, unto me.

D. When a believer knoweth that his ſoul ſaith, The Lord is his portion, he hath from thence a clear proof that the Lord is his portion. For the proving of this point, two things muſt be declared.

1. That a true believer may know that his ſoul ſaith, The Lord is his portion. David knew it, when he ſaid, O God! my ſoul truſteth in thee, Pſal. 17. 1. He knew that he truſted in God, as one truſteth in his treaſure; and in Pſal. 84. 2. My heart and my fleſh cryeth out for the living God. As, when an houſe is on fire, and all is in danger to be loſt, the owner crieth out, oh, let me have my p. 34casket of jewels, my box of evidences, they are my treaſure, the principal of my eſtate, I am not undone, unleſſe I loſe them. And then, as his deſire is ardent, ſo his expectation is earneſt for them, looking when they ſhall be delivered to him. Saith he, have you them? have you found them? As the Church ſaid to the daughters of Jeruſalem, concerning her beloved, Cant. 5. 8. and 3. 3. and, as any hope appeareth, he is the more incouraged to wait, yet ſtill watching and obſerving if he can get the ſight of them. So David, My ſoul waiteth for the Lord, more then they that watch for the morning: I ſay, more than they that watch for the morning, Pſal. 130. 6. And, as David knew thus that the Lord was his portion; ſo may other believers, as Paul argues, in a like caſe, from Davids example, 2 Cor. 4. 13. From parity of reaſon, ſeeing we have the ſame helps as he had.

R. 1. From the proper excellency, or excellent property of the reaſonable ſoul, that it can reflect, and p. 35diſcern its own internal acts; much more the renewed ſoul. 1 Ioh. 2. 3.

R. 2. From the office and power of conſcience, to teſtifie what is within a man. This the Apoſtle notes in natural men, Rom. 2. 15. and in believers, 1 Ioh. 3. 20▪ 21.

R. 3. From the ſpirit of God joyning with the renewed ſpirits of believers, Rom. 8. 16. and 9. 1, 2. My conſcience bearing me witneſſe in the Holy Ghoſt. And the Holy Spirit brings into the ſoul a ſelf-evidencing light, whereby he doth manifeſt unto the renewed ſoul, that it is himſelf, and no deluſion, who teſtifieth to us our intereſt in God. Hereby we know that we dwell in him, and he in us, becauſe he hath given us of his Spirit, 1 Ioh. 4. 13. For the Spirit is given for this end, that we might know the things that are freely given to us of God, 1 Cor. 2. 12.

2. That a believer, from his ſouls ſaying, the Lord is his portion, hath a good proof that the Lord is his portion. So the Church, in Pſal. 33. 20. from knowledge that their ſoul waiteth p. 36for the Lord, proves, that he is their help and their ſhield, and from thence they infer, in ver. 21. Our heart ſhall rejoyce in him, becauſe we have truſted in his holy name: So David proved his intereſt in God, by his ſouls thirſting for him. Pſal, 63. 1. and, by his ſouls following hard after him, ver. 8. The ſame holds in other believers alſo.

R. 1. Becauſe the ſouls ſaying, the Lord is my portion, is the anſwering of the ſoul unto God, calling his Elect effectually, by the miniſtry of the Goſpel, out of the World and ſin and ſelf, unto himſelf, in Jeſus Chriſt. There is an outward calling, by the miniſtry of man onelyonly, of which the Prophet ſpeaks, in Hoſ. 11. 7. Though they called them to the moſt High, yet none would exalt him. This is ineffectual, unto ſpiritual converſion, of it ſelf, without the quickening efficacies of the ſpirit. But when that is added, and worketh with the miniſtry of man (which of it ſelf onelyonly ſoundeth in the ear) then God ſpeaketh to the heart, Hoſ. p. 372. 14. Thereby the father draweth the Elect unto his Son, Ioh. 6. 44, 45. Then they hear the voice of the Son of God, which they that hear, ſhall live, Ioh. 5. 25. The ſoul being thus quickned, anſwers the call of God with the obedience of faith, as David found, in Pſal. 27. 8. Thou ſaidſt, ſeek ye my face; my heart anſwered, thy face Iehovah, I do ſeek. This anſwer is the voice of the whole ſoul unto God. The underſtanding, being illightned and fully convinced, cloſeth with God, in Chriſt, as the firſt Truth, and the will chooſeth him as the chiefeſt good; the affections reſt ſatisfied with him alone, and the whole ſoul placeth all its happineſſe in its injoyment of him, and conformity to him. Hope waits for him, deſire longeth after him, and joy delighteth in him above all things. The Lord calleth the whole ſoul to come unto him, that it may find true reſt, in voluntarily ſubjecting it ſelf under his yoke. Mat. 11. 28, 29. and the whole ſoul, in all its faculties and affections, anſwereth, as the Church did, in Ier. p. 383. 22. Lo we come unto thee; for thou art the Lord our God: With renouncing all other refuges, as they did, in ver. 23. according to that promiſe, in Hoſ. 2. 23. I will ſay, thou art my people, and they ſhall ſay, thou art my God.

R. 2. Becauſe the ſouls ſaying, the Lord is my portion, argues unſeigned love of God, in Chriſt. For all the affections depend on love. What a man loveth, as his portion, he deſireth to poſſeſſe and injoy; and any impediment thereof ſtirs up his anger proportionately, to his eſteem and love of it. As we ſee with what eagerneſſe and earneſtneſſe, men endeavour to remove any thing that hinders their credits, or eſtates, &c. Now, if any love God above the world, above themſelves, they will be more jealous of Gods honour then their own, and againſt that which tends to Gods diſhonour, more then againſt what croſſeth their own worldly honour. Hence will ariſe hatred againſt ſin, becauſe God hates it, both in our ſelves, Pſal. 97. 10. and in others, p. 39Rev. 2. 6. Anger is againſt particulars, but hatred is general. Anger ſeeks revenge with moderation, in proportion to the wrong done us, but hatred ſeeks the deſtruction of its object. Anger is placable, but hatred is implacable. And according to the degree of mens love to any thing, will be their fear of being deprived of it, and ſeparated from it, and of all cauſes and ſignes of alienation from it.

R. 3. Becauſe the ſouls ſaying, The Lord is my portion, importeth the higheſt actings of the ſoul upon God. When Iob ſaid, the things that my ſoul refuſed to touch, Job 6. 7. he ſhewed the greateſt deteſtation of them; and when he ſaid, my ſoul chuſeth death rather than life, Iob 7. 15, he ſhewed a moſt vehement deſire. And when the Lord ſaid, I will plant them in this land aſſuredly, with my whole heart, and with my whole ſoul. Ier. 32. 41. he ſhewed the firmneſſe of his purpoſe. So, when the ſoul ſaith, The Lord is my portion, it argues the moſt full and firm cleaving p. 40of a believer unto God, with purpoſe of heart, as Barnabas exhorted them to do, in Acts 11. 23. Elſe men do not return to him, nor cleave to him, as to the moſt High, Hoſ. 7. 16. unleſſe they turn to him with all their heart, Joel 2. 12. and love him with all their heart, Deut. 30. 6. For, it is by ſuch a love that faith workes, which is a believing with all the heart, Acts 8. 37. and produceth obedience from the heart, Rom. 6. 17. which is done when all the faculties and affections of the ſoul do open themſelves, and ſtand open, to give entertainment unto God, in Chriſt, as the King of glory, Pſal. 24. 7. When the Keyes of the whole houſe, and every room in it are delivered up for the uſe and ſervice of a King, he is entertained like a King. Inferiour gueſts are content, one with one room, another with another, and ſometimes two have but one room, yea, one bed for them both. But the King muſt have all. So it is in this caſe, when the God of glory appeared unto Abraham, and called him, p. 41Abraham obeyed him, without reſervation, Acts 7. 2, 3. So muſt we, yea, ſo will all, whoſe ſoules ſay, the Lord is their portion.

Uſe 1. For inſtruction, in four particulars. 1. Hence learn how a man may know when afflictions are ſanctified and bleſſed unto him, i. e. when the eye of the ſoul is, by them, turned, 1. Upward, to look unto God, for an intereſt in him, as their portion. 2. Inward, to reflect upon the inward actings of the ſoul, that they may know their intereſt in God, as their portion. Indeed afflictions of themſelves work the contrary, to eſtrange us from God, and from our ſelves, and Satan labours to foment and increaſe a ſeparation of the ſoul from God, and a diviſion, and diſtraction of the ſoul within it ſelf. Therefore it is by an over-ruling power and ſanctifying efficacy of Gods ſpirit, when they cauſe us to return unto the Lord, Hoſ. 6. 1. and to our ſelves, Luke 15. 17, 18. It is a ſure rule of diſcerning ones ſelf to be in the ſtate of grace, when he finds that p. 42every condition brings him neerer to God, and every ſanctifying gift of grace is quickned to its proper function, to turn the faculty and affection of the ſoul, in which it is planted, unto God, Rom. 8. 28, 29. God is a pure act, alwayes acting, and every one, the neerer he comes to God, the more gracious frame of ſpirit he hath, and the more ſpiritual affections, and ſuitable actings of them, ſweetly iſſuing from thence.

2. Learn hence a profitable uſe of ſpiritual ſoliloquies, which are a mans ſpeaking within himſelf, to himſelf, about ſpiritual things. David preſcribes communing with a mans own heart, to further his repentance, Pſal. 4. 4. and himſelf made uſe of it, to quicken his faith, Pſal. 42. 5. So the Church in my Text, in times of affliction, being driven out of their creature-comforts, and expectations, they communed, and parlied with their own ſouls, to cleer unto themſelves their intereſt in God, as their portion, and to excite their faith and hope in him unto excerciſe.

p. 433. Learn hence, not to reſt in outward profeſſion, in words, that the Lord is your portion. Many hypocrites ſay ſo, whoſe hearts cleave to ſome thing elſe, as their portion; ſome to their ſinful wills, and wayes. They draw neer unto God with their lips, but their hearts are removed far from him. Such were thoſe in Hoſ. 8. 23. Iſrael will cry unto me, my God, we know thee, when, Iſrael hath caſt off the thing that is good; even God himſelf, in whom and from whom is all good, and the good word of God, and the rules thereof; though they thus departed from him, yet, in their diſtreſſe, they were ready to claim an intereſt in him. Others, to their worldly objects. They lay up treaſures for themſelves on the earth, and there their hearts are, Mat. 6. 19, 21. Their belly is their God, and portion, that mind earthly things, Phil. 3. 19. Theſe ſteal away their hearts from God, even while they are hearing the Word, Ezek. 33. 31. All, to one idol, or other, like thoſe of whom the Prophet ſpeaks, in Iſa. p. 4457. 6. Among the ſmooth ſtones of ſtreams is thy portion; they, they are thy lot. A woful portion have all ſuch, for at preſent, their portion is curſed in the earth, Job. 24. 18. and, for the future, God will rain upon them, ſnares, fire, and brimſtone, and an horrible tempeſt; this ſhall be the portion of their Cup, Pſal. 11. 6. Again, 2. Reſt not in ſome occaſional ſpeeches of ſome one affection alone. Balaam had a tranſient deſire that his latter end might be like theirs, who had the Lord for their portion, Numb. 23. 10. This is but the ſaying of one aſſertion, for a ſhort time. Nothing is to be accounted as ſaid by the ſoul, unleſſe all the faculties and affections of the ſoul conſent in it, acting ſuitably, Pſal. 103. 1.

4. Learn hence, to make out for an intereſt in God, as your portion. This is to be had onelyonly by and in Jeſus Chriſt, Joh. 20. 17. For it pleaſed the Father, that in Chriſt, God incarnate, all fulneſſe ſhould dwell, Col. 1. 19. and, that out of his fulneſſe we all ſhould receive, and grace p. 45for grace, Joh. 1. 16. So that Chriſt is the immediate fountain of all ſpiritual bleſſings unto the Elect, Eph. 1. 3. Gods next end, in this diſpenſation, is, that all men ſhould honour the Son, as they honour the Father, Joh. 5. 23. which they do, when they come to the Father by the Son, Joh. 14. 6. and therefore come to the Son firſt, ſeeking to have an intereſt in him, and then in the Father, by union and communion with him, through faith in the Son of God, 1 Joh. 1. 3. Let thoſe who are out of Chriſt, ſee their miſery, in that ſtate, and the remedy thereof in Chriſt, and accordingly value him above all things, Rev. 3. 17, 18. Mat. 13. 45. Let thoſe that have him, ſeek more full communion with him, prizing that above all things, Phil. 3. 8, 9. and anſwerably prize the word, as David, who ſaid unto God, the law of thy mouth is better unto me then thouſands of Gold and Silver, Pſal. 119. 72. See that the word be mixed with faith in your hearts, to receive Chriſt thereby, as God offereth him unto p. 46you in his Word, Joh. 1. 12. Shew it to be ſo, really, and not in outward profeſſion onelyonly, by ſetting your affections on things above, where Chriſt ſitteth at the right hand of God, Col. 3. 1, 2. and by your driving an heavenly trade, in this world, Phil. 3. 20.

Uſe 2. For comfort to all who can thusſay, The Lord is their portion i. e. to all true believers, who know that their ſoul ſaith the Lord is their portion; be exhorted to rejoyce in your portion, Rejoyce in the Lord alwayes, and again, I ſay, rejoyce, Phil. 4. 4. Have you plenty of outward things? Rejoyce not in them, but in the Lord, Ier. 9. 23, 24. In him alone you have fully enough. There is a vaſt difference between Iacobs portion and Eſau's, though the Tranſlation holdeth forth each of them, as ſaying, I have enough, yet the Original varieth their expreſſions, Eſau ſaid, foreign, I have much, Gen. 33. 9. but Jacob ſaid foreign, I have all, ver. 11. Eſau had much in worldly things, but not enough: p. 47Jacob had enough in God, who was his All-ſufficient portion. Are you in any want? Habent omnia qui habent habentem omnia. They cannot want any thing; who have him to be their portion, who hath all things. In wants of outward things, ſay with David, Pſal. 23. 1. The Lord is my ſhepherd, I ſhall want nothing; and with the Church, Hab. 3. 17, 18. Although the fig-tree ſhall not bloſſome, nor fruits be in the vine, and the fields yield no meat, the flocks ſhall be cut off from the fold, and no herds in the ſtalls, yet I will rejoyce in the Lord, I will joy in the God of my ſalvation. In ſpiritual wants, the God of all grace, wiſdom, power, and goodneſſe, is your God and portion; you have all in him, and ſhall have all that is good for you from him, Pſal. 84. 11. Are you in fear of dangers? Say, as David, in Pſal. 27. 1. The Lord is my light and my ſalvation, whom ſhall I fear, &c. Pſal. 27. 1, 2, 3. Again, God is our refuge and ſtrength, a very preſent help in trouble; therefore will not we fear, p. 48though the earth be moved, &c. Pſal. 46. 1, 2, 3, 4. Laſtly, are you in as great diſtreſſe as David was, in 1 Sam. 30. 3, 4, 5, 6? Yet even then take the courſe that he took. What was that? David comforted himſelf in the Lord his God. So do you, rejoyce in this your portion. For it is, 1. All-ſufficient. 2. Everlaſting.

Lam. 3. 24.

Therefore will I hope in him,

We have already ſpoken of two parts of the Text; the Aſſertion, the Lord is my portion, and the proof of it; ſaith my ſoul. VVe now proceed to the third, the inference, which the Church draws from the premiſes; therefore will I hope in him. In which words three particulars are to be noted. 1. The reaſon, whereupon their hope was grounded [therefore.] 2. The reſolution of their will to act according to that reaſon [I will.] 3. The act it ſelf reſolved upon, together with the proper object of it [hope in him.] For the firſt, the reaſon, whereupon p. 49their hope was grounded. This illative particle, therefore, notes the reſult of a diſcourſe in the minds of believers, whereby they compare one thing with another, and gather one thing from another; and thence conclude to act ſuitably to the trueſt and beſt reaſon. Faith is an underſtanding grace, and knowes what uſe to make of the ſouls intereſt in God. When a man hath God for his portion, and knows it, thence faith inferreth it is my duty, and it is for my good to hope in him: Therefore I will hope in him. Reaſon of it ſelf, in this corrupt ſtate of fallen man, cannot teach men to hope in God. But when God hath in the word of promiſe given himſelf to us to be our portion, and faith hath cloſed with him, as our portion; and the word telleth us it is our duty, and for our good to hope in him, then faith ſeeth good reaſon that we ſhould hope in him. Faith uſeth reaſon, though not as the ground, yet as a ſanctified inſtrument, to find out Gods grounds, that it may rely upon him, He believes p. 50beſt, who beſt knows, why he believes, and he beſt hopes in God, who can give the beſt reaſons for his hoping in him. The affections, though they have not reaſon grafted in them, yet they are thus farre reaſonable, that, in all that are godly-wiſe, they are raiſed up, and laid down, guided, and actuated, by ſanctified reaſon, which is the higheſt and beſt reaſon.

Doct. They that hope in God a right, have their hope in him raiſed, and ſtrengthened by good and ſtrong reaſons. Reaſons fetched from God, and from the ſouls knowing its intereſt in him, as his portion▪ are good and ſtrong reaſons, for our hoping in him; and ſuch are the reaſons which the Church, in my Text, gives of their hoping in God. They conſidered Gods All-ſufficiency, in himſelf, and to every one that hath him for his portion, and what intereſt themſelves had in him, through faith in Chriſt, and thereupon conclude; therefore will I hope in him. So may all believers.

R. 1. From the inſeparable connection of hope with faith: Faith believes p. 51in Chriſt, and in God through Chriſt, upon Gods authority in his word, and what faith believes, hope expects. The reaſons for a believers hoping in God, are as good and ſtrong, as for his believing in him. For, as, naturally, beams come from the Sun, and branches from the root; ſo, by ſpiritual diſcourſe, one truth iſſueth from another; and, as the Sun and its beams, the roots and branches, are all of one nature; ſo the grounds of comfortable truths, and reaſons taken from thoſe grounds, are both of the ſame divine authority in themſelves. Though in us, diſcourſe is apt to be ſo troubled, in times of Temptation, that we cannot ſee how one truth ariſeth upon another; yet ſo far as faith ſees God to be our portion▪ the ſoul ſees good and ſtrong reaſon for our hoping in him for all good, that may ſuit all our needs, in the beſt ſeaſon.

R. 2. From the convincing light, which the ſpirit of God bringeth into the ſoul, when he worketh faith and hope in it. It is the office and work p. 52of the ſpirit, to convince, and, by convincing, to comfort, Joh. 16. 7, 8. Conviction is a clear and infallible demonſtration, and comfort is a demonſtration, with application unto us, of better and ſtronger reaſons to raiſe us up, then thoſe are which tend to caſt down our ſouls. When the ſpirit convinceth, he bringeth ſuch a full and powerful light into the ſoul, as ſilenceth all diſputes and cavils, and cauſeth the ſoul to yeeld, as overcome by the evidence and authority of the light and truth brought into it. Light hath a convincing property and force in it. When we ſee the light of the Sun, we know it is day, and will not believe thoſe that ſhall deny it, though they were ten thouſands, becauſe the convinction hereof is undeniable, it is an unreaſonable thing to deny it. So the ſpirit of God brings an undeniable light into the ſoul, which diſcovers the vanity of thoſe windings, and turnings, whereof mens deceitful hearts are ſo full, that there can be no thorough conviction, and effectual to ſalvation, without the efficacy of p. 53the Holy Spirit. A common conviction there may be, by the light of nature, or of a natural conſcience, or of ſome common tranſient work of the Holy Spirit, but that is but weak: For either it diſcovers but little, as a little ſpark ſhews little light, not enough to lighten the room, by overcomming the darkneſſe, and turning it into light; or the light, which it ſhews, it ſhews but weakly, like a flaſh of lightning, or a blaze in ſtraw, that is ſoon out again. But ſaving convinction is a greater and ſtronger light, like the light of the Sun, which is a full and powerful light. This is onelyonly from the ſanctifying ſpirit of God. This light ſhewes the evil of ſin, and the good of the contrary, in their ſpiritual nature, and compaſſe, and drawes the will anſwerably, from the one to the other, by converting grace, Acts 26. 18. This light is abiding in the renewed ſoul. Thus the Church, in my Text, was convinced and comforted, in their great diſtreſſe, by the ſpirit and word of God, ſo as they could hold forth good and ſtrong p. 54reaſons, whereupon their hope was ſtrengthened, and their hearts were comforted in ſad houres.

Vſe 1. For Inſtruction, two-fold: 1. Learn hence to examine and trie the reaſons, whereby you are moved to act; whether they they be good, or not good, reaſon is a beam of Gods light. What comes from God, carrieth the ſoul to God; Therefore that which drawes the ſoul from God cannot be a good reaſon, it is not right reaſon, but falſely called reaſon, it is not from faith, but from unbelief, not good but evil, Heb. 3. 12. Hence, no good reaſon can be given for any ſ…n…. What ever reaſons are pretended for it, they are not according to Gods Logick, but the Devils Sophiſtrie, Jam. 1. 22. foreign They deceive themſelves with falſe Syllogiſmes. You may find in Jam. 3. 15. three Topicks, from whence all ſuch arguings are fetcht, the World, the Fleſh, and the Devil, the three great enemies of Gods glory, and of Chriſts Kingdom in us; yet they will pretend their good intention for Gods p. 55honour, when they ſeek no themſelves worldly profits by diſobeying Gods commandement. So did Saul; but Samuel refuted all his falſe pleas, 1. Sam. 15. 21, 22, 23. See how the Scripture reproves ſuch as encourage themſelves to do evil, that good may come thereon, Rom. 3. 7, 8. Job ſharply took up his friends for this, in Job. 13. 7. Will you ſpeak wickedly for God, and talk deceitfully for him? yet, thus the Devill deceive… his active inſtruments againſt Chriſt, the time commeth (ſaith Chriſt, in Joh. 16. 2.) that whoſoever killeth you, will think be doth God: ſervice. There are that argue from worldly advantages to encourage men to ſin, Prov. 1. 13. But Chriſt ſhews the pernicious deluſion of ſuch reaſonings, in Mat. 16. 26. others from the pleaſure of carnal liberty, but Peter ſhews the falſeneſſe of that plea, in 2 Pet. 2. 19. others from worldly preferment of wicked men, Mal. 3. 15. which the Prophet confuteth in verſe 18. Some from Gods patience, which God himſelf anſwereth, in Pſal, 50. 21, 22. Such as theſe p. 56are the foreign, the reaſonings of natural men, Rom. 1. 21. which ſhould warn all men to deny their carnal wiſdom, which is enmity againſt God, Rom. 8. 7. 2. Learn hence to examine and try the goodneſſe and ſtrength of the reaſons, whereupon it is grounded, remembring that rule, in, 1 Pet. 3. 15. Be ready alwayes to give an anſwer to every man that asketh you a reaſon of the hope that is in you. You ſay, you hope in God, If you have no reaſon for it; its a fooliſh unreaſonable hope. If you have but ſlight reaſons; its a vain hope. And ſuch is hope of the moſt: one grounds his hope of ſalvation upon his creation; ſaying, I am Gods creature, and he hath not made me to damne me: Therefore, I hope he will ſave me. See the deluſion of this plea, 1. Are not the Devils Gods creatures? yet they are damned. 2. Though Gods end in making you, was not to damne you, yet your impenitency in ſin, and unbelief will damne you. 3. See the Lords own refutation of this plea, in Iſa. 27. 11. Another grounds his hope p. 57of bleſſedneſſe upon Gods bleſſing him, as he calls it, with worldly ſucceſſe, and proſperity. But Chriſt ſhews the vanity of this hope in that rich man in Hell, Luke 16. 25. and by telling us that it is that they ſhall be deſtroyed for ever, Pſal. 92. 7. Gods end in proſpering ſuch in the world, is like Heſters end in feaſting Haman. Another grounds his hope that he ſhall have heaven hereafter, becauſe he hath had his Hell, through afflictions, in this life. But ſuch conſider not what the Word ſaith concerning Sodom and Gomorrah, Jude 7. Suffering the vengeance of eternal fire. What miſery wicked impenitent ſinners ſuffer here, is but a beginning and pledge to them of Hell hereafter. Another grounds his hope upon his Chriſtian priviledges and performances. But this is plentifully refuted in Scripture, by Johns ſpeech to the Phariſees, Mat. 3. 9. and Pauls to the Romans, Rom. 2. 28. and concerning himſelf, Phil. 3. 7. Others ground their hope upon Gods mercy, though they continue in their ſins. This indeed is p. 58a good reaſon for hope, in thoſe that confeſſe and forſake their ſin, Prov. 28. 13. But for thoſe that abuſe this mercy to the hardning of themſelves in ſin by it, ſee how the Lord thunders againſt ſuch, in Deut. 29. 19, 20. Others ground their hope upon their own ſelf-flattering and ſelf-deceiving thoughts of themſelves. Such may ſee their own folly and madneſſe, by what the Scripture ſaith, in Prov. 28. 26. and Gal. 6. 3. Let all ſuch, and the like, renounce their ungrounded hope, which, like that broken reed of Aegypt, Iſa. 36. 6. will at once both fail them, and ruin them. Till you have an intereſt in God and Chriſt, as your portion, you are without hope, Eph. 2. 12. Therefore the firſt work of the Spirit, in the ſoul, by the Goſpel, and one great end of the miniſtry thereof, is, to make way for true faith and hope, by caſting down thoſe foreign, reaſonings, and bringing into Captivity every thought, foreign, every ſophiſtical reaſoning, to the obedience of Chriſt. 2 Cor. 10. 5.

p. 59Vſe 2. For Exhortation to believers, being under temptations and afflictions, whether outward or inward, to improve the reaſons, which faith ſupplieth, for the quickening and ſtrengthening of their hope in God. For, in ſuch times, faith is put to it to uſe reaſons. Indeed the ſoul needeth not that help ſo much, when it is in a clear and quiet ſtate, for upon its cloſe and ſweet communion with God, in Chriſt, and from ſome likeneſſe between the renewed ſoul and God, it preſently, and without praevious diſcourſe, runneth to God, as by a ſupernatural inſtinct; as, by natural inſtinct, the child runneth to his natural parents in danger, and diſtreſſe, with confidence. But, in dark times of great afflictions, and temptations, faith is put to uſe Arguments, and reaſons to quicken and ſtrengthen hope. Accordingly, ſtudy the grounds of hope, and improve them for your help. 1. Such as may be ſupplied from the inward ſtore laid up in the ſoul, as the Church did in my Text. 2. Such as are, or may be, ſuggeſted by others: p. 60Harken, and yield to them, and cloſe with them. For, thus you will ſhew that you have a frame of ſpirit ſuitable to any holy and comfortable truth, that ſhall be preſented and applied to it. There is a principle in every renewed ſpirit, that cloſeth with whatever commeth from Gods ſpirit, that readily claimes acquaintance and kindred with it, as comming from the ſame bleſſed ſpring, the holy Spirit. When Aſaph found the contrary in himſelf, that his ſoul refuſed comfort, and he remembred God and was troubled, Pſal. 77. 23. he ſaw, and ſaid, this is mine infirmity, ver. 10. He ſaw that it aroſe from a ſickneſſe, a ſpiritual diſeaſe, and diſtemper in his ſoul. While paſſion and temptation diſturbe the ſoul, they hinder the exerciſe of ſpiritual reaſon: As we ſee in David, who ſaid, in his haſte, all men are liars, Pſal. 116. 10, 11. This he ſaw afterward, when his ſpiritual reaſon had recovered it ſelf, which before by his diſtemper was hindred in its working; then he admired God for his benefits toward p. 61him, notwithſtanding his provocation of him to have taken a contrary courſe with him, ver 12. Labour therefore, 1. That your mind, which is the ſeat of principles, be well furniſhed with divine and ſpiritual truths. For falſe principles can never produce true comforts. As onelyonly truth ſanctifieth, Joh. 17. 17. So truth onelyonly truly comforteth. There is the ſame reaſon of both. For it is the peculiar office of the Holy Spirit, both to ſanctifie, and to comfort: And the Holy ſpirit is the Spirit of Truth, Ioh. 16. 13. Therefore he will not work by a falſhood, but onelyonly by Truth, either ſanctification, or conſolation. 2. See that your underſtanding foreign, the dianoetical, diſcourſing faculty, which is the ſeat of concluſions, be uſed to deduce from ſpiritual principles, ſuch ſpiritual concluſions as they are apt to beget. For, by falſe reaſonings, in times of affliction and temptation. 1. Believers hinder their faith and hope, when they reaſon too much from ſenſe and preſent feeling, Iſa. 40. 27. and 49. 14. Ezek. 33. 10.

p. 622. Others have falſe comforts from the light of a fire kindled by themſelves, Iſa. 50. 11. But, if, renouncing ſuch reaſonings, you flie to Chriſt and his righteouſneſſe alone, for your acceptance with God, through faith in his blood, with true repentance; then you may reaſon with God, Iſa. 1. 18. though not in your own ſtrength or worth, Iob 9. 14, 15. yet you may reaſon with him in faithful fervent prayer, in Gen. 2. 10, 11. 12. whereby he prevailed and got both a new bleſſing and a new name, ver. 28. Fervent prayers are ſtrong reaſonings with God, in Chriſts ſtrength, and for his ſake. This will be well pleaſing to God. For, as, when God cals for our obedience, he adds perſwaſives to his precepts, and reaſoneth with us as well as commandeth us; ſo he allowed us, in prayer, to add perſwaſions to our petitions, and to reaſon with him as well as intreat him. OnelyOnly, it muſt be our care that we reaſon from right Topicks, and heads of Arguments: Such as theſe, 1. From the infiniteneſſe and freeneſſe of Gods merccy p. 63and grace. 2. From the immutable firmneſſe of his Covenant and promiſes in Chriſt. 3. From our indigence and dependance upon him. 4. From the concernments of his glory, and our neceſſary good. In ſuch reaſonings of faith and hope, the ſpirit, ſtrength, and life of prayer conſiſteth. Such pleadings, in the name of Chriſt, God approveth and requireth, Iſa. 43. 26. 3. See that the heart, which is the ſeat of practical knowledge be fitted to order the converſation and practice, by ſound principles, in the mind, and right concluſions, in the underſtanding; that mental diſcourſe may not vaniſh in meer empty ſpeculation. As, in my Text, The Lord is my portion, is the principle laid up in their mind, ſaith my ſoul, is the proof it; the concluſion to be from thence inferred, is, Therefore it is my duty to hope in him. This knowledge becomes practical, when the heart ſo receiveth it, that the will comes to a reſolution; therefore I will hope in him. Which is the next particular to be ſpoken to.

p. 64Lam. 3. 24.

Therefore I will hope in him.

The reaſon alledged by the Church is, not ſo much an Argument to convince the judgment (though it contains that alſo, as we have before proved) as a motive to induce and incline the will to hope in God. For truſting and hoping in God, being a relying and waiting upon God for future good, do eſpecially carry the will to him. As the underſtanding is led with truth, ſo the will is led with the goodneſſe of things. As the judgment muſt be convinced of Gods ability, ſo the heart muſt be ſweetned with his love and readineſſe to do us good, for the future, that we may hope in him. For meer knowledge and diſcourſe cannot draw the heart to truſt and hope in God, except it hath a relliſh of his goodneſſe. Therefore David ſaith, O taſte and ſee that the Lord is good, Pſal. 34. 8. Thoſe reaſons are moſt prevailing to incline the will towards God, which are drawn from p. 65the goodneſſe of God, whereby the heart is opened and enlarged to expect all good, and nothing but good from him, who is goodneſſe it ſelf, and our God and portion, in Jeſus Chriſt. This relliſh is wrought in the renewed ſoul, by the ſpirit of faith, together with a light to diſcern our intereſt in God.

Doct. The reaſons whereby believers are quickned and ſtrengthened to hope in God, do ſtrongly incline their will to reſolve to hope in him. This is obvious frequently in Scripture, that when the will is inclined to any ſpiritual good, it is upon ſpiritual reaſons, the Spirit of God joyning his efficacy therewith, and leaving a powerful relliſh of that good in the ſoul. This you may ſee in Pſal. 40. 8. Cant. 1. 3, 4. Ier. 3. 22. and in ſundry Texts.

R. 1. From the different manner of the ſouls guiding the will, and the bodily members. The ſoul ſwayeth the will and affections, as counſellors doe a well ordered ſtate, by propounding reaſons to them. But the p. 66ſoul governeth the bodily members, as a Maſter doth his ſlaves, by meer command. The will moves the hands and feet, &c. by command, without giving them Reaſons. But the will and affections move not without reaſon, or at leaſt a ſhew of reaſon. God made man an underſtanding creature, indued with rational faculties, the underſtanding to be the leading faculty, and the will to be the appetite of the ſoul, according to reaſon. Therefore it moves toward ſuch a good as is preſented to it by the illightned mind, or underſtanding, as the moſt … and unqueſtionable object of it. For the freedom and willing conſent of the heart is not without rules to order it; but it is therefore ſaid be free, becauſe, whether, out of a true judgment, it moves one way, or, out of a falſe, another way; yet, in both, it moves, in a manner ſuitable to its own condition. For this reaſon it is that God condiſcends ſo far to us, in his word, as to give us ſo many reaſons to hope in …; that our wils might be drawn p. 67thereunto, by ſuitable reaſons.

R, 2. From the manner of the ſpirits putting forth his efficacy to incline the wils of believers to hope in God. The heart of man, naturally, is not apt, but averſe, hereunto, even when the underſtanding ſees good reaſons for it. Therefore the will muſt neceſſarily be renewed and changed. This change conſiſts in altering the bent, and inclination of the will, which the ſpirit of God doth, by bringing into the ſoul a new light, and powerful influence. 1. A new light, whereby we are inabled to ſee other things, or the ſame truths in a more ſpiritual and effectual manner, thoſe impedimens being removed, which might hinder the evidence of ſpiritual truths, and the judgment being fully convinced, that we might know things not onelyonly notionally, but practically, as we ought to know them, 1 Cor. 8. 2. This is that illumination and revelation, whereof the ſcripture ſpeaks, in Eph. 1. 18, 19. 1 Cor. 2. 12. 1 Joh. 5. 20. 2. A powerful influence: Jeſus Chriſt, both opened p. 68the underſtanding of his Diſciples, Luke 24. 45. And cauſed their hearts to burn within them, when he ſpake unto them, ver. 32. By this powerful influence the ſpirit makes every faculty and affection of the renewed ſoul, to work unto ſupernatural ends, and objects, according to its proper manner. As the ſoul, in the bodily eye, cauſeth it to ſee, and, in the ear, cauſeth it to hear, and, in the tongue, cauſeth it to ſpeak, &c. So the ſpirit, in the mind, cauſeth it to underſtand aright, and, in every affection, cauſeth it freely to chooſe and cleave unto Chriſt, and to God, in him, and, in every affection, cauſeth it to move towards Chriſt and God, in ſuch a manner and way of working, as is ſuitable to its nature. This the Holy Spirit doth, by creating and implanting in-dwelling lively ſpiritual gifts of grace in the ſoul, which he thereby ſanctifieth and lifteth up unto God in Chriſt; the faculties and affections, which were by nature ſet upon the world and ſin, and ſelf, being now, by grace ſet upon things above, and ſo p. 69are ſaid to be quickned and made alive unto God. Hence every ſpiritual gift of grace, whereby any faculty and affection of the ſoul is ſanctified, is called the ſpirit of that faculty and affection. The ſanctified diſpoſition of the mind is called, the ſpirit of a ſound mind, 2 Tim. 1. 7: The gift of faith is called, the ſpirit of faith, 2 Cor. 4. 13. So the gift of love, and of fear of the Lord, is called, the ſpirit of love, 2 Tim. 1. 7. and the ſpirit of the fear of the Lord, Iſa. 11. 2. Becauſe the Holy Spirit, dwelling in the ſoul, infuſeth thoſe gifts into it, and ſo reneweth the faculties and affections of it, Pſal. 51. 10. And, 2. Quickeneth and exciteth theſe ſpiritual gifts, and by them the faculties and affections unto ſpiritual acts. Without this quickening influence, thoſe ſpiritual gifts would be, in the ſoul, un-acted, as the bodily ſenſes are, in ſleep, or as a ſhip in a calme, at Sea, Act… agimus. We act, but inſtrumentally, ſubordinately under the ſpirit, who is the principal, efficient and agent, in p. 70all ſpiritual good. We act, but not in our ſtrength, nor in the ſtrength of grace received, but from the quickening, ſtrengthening influence of the Spirit. As trees, though they have in them a ſeminal vertue, yet, except they be helped by influence from heaven, cannot bring forth their fruits; ſo it is with theſe ſpiritual trees of righteouſneſſe, as believers are called, in Iſa. 61. 3. It is God that worketh in us, both to will, and to do, of his good pleaſure, Phil. 2. 13.

Vſe. For Inſtruction, threefold: 1. Hence we may learn the true Reaſon, why the ſudden reſolutions of many to reforme this and that, and to do this and that particular, are ſo weak and mutable, as the morning cloud, and as the early dew, Hoſ. 6. 4. which ſoon vaniſh. Some, at an heart-ſearching and ſoul-piercing Sermon, are affected, as that young man, till they are put upon ſuch conditions, as their praedominant luſt will not accept, Mat. 19. 16, 22. Others, in ſome ſtrong convictions and awakenings of conſcience, are affected, p. 71as Saul was for his unrighteous dealing with David, and do purpoſe againſt it, as he did, yet afterward with him return to their former ſin again, 1 Sam. 24. 16, 17. with 26. 2. Some, in great ſickneſſes, others, in great dangers by Land, or Sea, reſolve that they will become new men, if God will be pleaſed to ſpare them, or deliver them, this time; of whom the Lord may complain, as he did of the children of Iſrael in Iudg. 10. 11, 12, 13. The reaſon is, becauſe they are unregenerate, they are in their natural ſtate. Such may have a notional light, in their minds, and awakenings of their natural conſciences, and ſtirrings in their affections, and ſudden purpoſes toward God, and Chriſt, and ſpiritual things, from a tranſient work of the ſpirit, exciting their innate principle of ſelf-love thereunto, for a time; during which, they are in a better mood, but not in a better ſtate: as in ſickneſſes, the fits may be altered, yet the ſickneſſe remain in its ſtrength. New reſolutions, in an un-renewed heart, are like ſeed in an p. 72unſuitable ſoil, which proſpers not, but withers, and dies, and comes to nothing, at laſt. How many ſuch are now in Hell; where their remembrance of ſuch fruitleſſe, ineffectual purpoſes gnaweth their conſciences, as a never-dying worm, and torments them for ever.

2. Hence we may learn, whence it is that true believers have ſuch firm reſolutions of cleaving to God, in Chriſt, and of hoping in him, when he hideth his face from them, in great afflictions, Iſa. 8. 17. Ion. 2. 4. The reaſon of it is, becauſe their hearts are purified by faith, Acts 15. 9. which is ſeated principally, in the will, whereby it receiveth Chriſt, Ioh. 1. 12. Rom. 5. 17. 1 Tim. 15. and is the effect of the operation of God, Col. 2. 12. by his exceeding greatneſſe of power, Eph. 1. 19, 20. whoſe peculiar glory it is, to perſwade the heart, Gen. 9. 27. and to draw the will, to come unto Chriſt, Ioh. 6. 44. which he doth, by changing the diſpoſition, inclination, and bent of it. If you offer green boughs unto p. 73Swine; they regard them not, but trample them under their feet; but if their nature were changed into the nature of ſheep, then they would be drawn to them. This is done by the ſpirit of God. 2 Cor. 3. 17. Before regeneration, the will is in bondage unto ſin, but, being united unto Chriſt, in regeneration, the Son makes us free indeed, Ioh. 8. 36. Then the will freely moveth towards God, in Chriſt, by faith and hope; as a man, though he cannot give life to himſelf being dead, yet, when he is made alive, he can move himſelf, from a principle of life in him. So much faith as a man hath, ſo much free-will he hath to hope in God, in the worſt times. So far as his ſpiritual grace and ſtrength goes, ſo far he is able, by the concourſe of Gods ſpirit, which he uſually joyns with the ability he hath given to his people, that it may be quickened and actuated thereby. A man cannot act his natural abilities, he cannot move his hand or foot, unleſſe he be aſſiſted with Gods general p. 74concourſe: So a man can do nothing in ſpiritual actions, without ſpecial concourſe of grace in Chriſt. Ioh. 15. 5. But, being aſſiſted, with a ſupply of the Spirit, proportioned to the exigencies of ſervices to be performed, and of temptations to be reſiſted, and of corruptions to be mortified, he may ſay, as Paul did, Phil. 4. 13. I can do all things, through Chriſt, which ſtrengtheneth me.

3. Hence we may learn, in what manner believers in Chriſt reſolve to hope in God. This reſolution in them may be known and diſtinguiſhed from the reſolutions of others, by four characters or properties.

1. It is a ſanctified reſolution. It is the effect of Gods Holy Spirit dwelling in them, and removing far from them vanity and lying, Pro. 30. 8. that is, vain and falſe apprehenſions of things, and turning their whole ſoul unto God, in Chriſt, to ſeek all their good in him. This is the effect of converting grace, as the Prophet ſhews, in Iſa. 17. 7, 8. At that day ſhall a man look to his Maker, &c.

p. 752. It is an obedient reſolution, in anſwer to Gods calling them to himſelf, in Chriſt, Pſal. 27. 8. it is the yielding up of their wills to be ruled by Gods will Pſal. 110. 3. When mens wils are not ſubdued and conformed unto Gods will, they are, in times of affliction, like ſullen birds in a Cage, which beat themſelves to death; like peeviſh froward children, which will be pleaſed with nothing, if their wills be croſſed in any thing. But when the will is ſubdued unto Gods will, by the ſpirit, through the miniſ…y of the Goſpel, 2 Cor. 10. 5. then we can ſay, with Aſaph, It's good for me to draw near to God, Pſal. 73. ult. And, with David, 2 Sam. 15. 26. Let the Lord do with me what ſeemeth good in his own eyes.

3. It is a rational reſolution, led by the beſt reaſons. For, faith believes in Chriſt, and in God, through Chriſt upon Gods Authority and faithfulneſſe and truth, in his Word and Covenant. Hence it miniſtreth reaſons to quicken and ſtrengthen hope, from Gods All-ſufficiency, and love, in Chriſt, and faithfulneſſe in his promiſes p. 76to expect and wait upon God for all good from him, ſuitable to our needs, in the beſt ſeaſon; and to reſolve, as Job did, who ſaid, though he kill me, yet will I truſt in him, Iob 13. 15. and (if they ſee cauſe to complain) to complain, not of God, but to God, nor of their croſſes, but of the croſſeneſſe of their wils to Gods holy will; as Ephraim did, in Ier. 31. 18.

It is a dependent reſolution, relying upon God, in Chriſt, for ability to hope in him, Iſa. 26. 12. and therefore praying to him, as David did, in Pſal. 138. ult. and to keep it ever in the purpoſe of their hearts, 1 Chron. 29. 18. with true ſelf denial of any ſufficiency of themſelves, ſo much, as to think any thing, 2 Cor. 3. 5. Thus they become ſtrong in the Lord, and in the power of his might, Eph. 6. 10.

Lam. 3. 24.

Hope in him.

The laſt thing to be ſpoken to, is the duty eſolved upon, illuſtrated by its objectr▪ which is, to exerciſe divine p. 77hope; for ſo I call that hope, which hath God for its object and efficient, who is therefore called the God of hope, Rom. 15. 13. and for its ground, the Word of God, as this hope hath, Pſal. 119. 49. The word in the Original, foreign tranſlated hope, ſignifieth, to expect; which is the formal act of hope. Hence we may gather a definition of this divine hope. It is a lively, ſpiritual in-dwelling gift of grace, whereby believers are inclined to expect, in and from God, what ever good they want, and he hath promiſed. 1. For the general nature of it, which it hath in common with other fruits of the ſpirit; it is, 1. A lively gift of grace, an holy quality, or habit, or diſpoſition, freely given of God; hereby it is diſtinguiſhed from that hope, which is meerly a natural affection. For, the natural affection of hope is, by corrupt nature, ſet upon a mans ſelf, and earthly things, and cannot ſavour the things of God; and therefore is ſaid to be dead. It's an hope that hath given up the Ghoſt, Job 11. 20. Natural men are big p. 78with hopes, as they that are with child, and are in pain, to bring their hopes to the birth; but inſtead thereof, they bring forth wind. After long looking and hard labour, all is but a gripe of wind, like a fit of the collick, as the Prophet intimates, in Iſa. 26. 18. But, by this gift of grace, which I call divine hope, that affection is ſanctified, and lifted up unto God, and ſet upon him and heavenly things, and ſo quickened and made alive unto God. Whence believers are ſaid to be begotten again to a lively hope, 1 Pet. 1. 3. This gift of grace I deſcribe further by two properties: 1. Spiritual, it is a ſpiritual gift, for two reaſons: 1. Becauſe it is created and perfected in believers by the power of the Holy Spirit, Rom. 15. 13. 2. Becauſe it makes them ſpiritual, in whom it is wrought, 1 Cor. 2. 15. and fit inſtruments for Gods ſpiritual ſervice, 1 Pet. 2. 5. 2. In-dwelling; I call it an in-dwelling gift: 1. Becauſe it abides in all that are in Chriſt. Union with Chriſt doth not extinguiſh it in believers. p. 79Therefore, when believers are ſaid to be dead, in Col. 3. 3. it is not meant, in reſpect of ſanctifying gifts of grace, inhaerent in them, as if they were dead, and the faculties and affections of their ſouls were immediately acted by the Holy Spirit; but, in reſpect of ſin, they are dead unto ſin, but alive unto God, through our Lord Jeſus Chriſt, Rom. 6. 11. 2. Becauſe it it is not a tranſient work upon us, nor abiding in the Holy Ghoſt, though he abideth in us (for no created gifts or qualities abide in him; for whatſoever is in him is himſelf) but it is wrought, preſerved, increaſed, actuated, and perfected in us by the Holy Ghoſt, as all other ſanctifying inhaerent gifts of grace are. So much for the general nature of this divine hope. 2. The ſubject recipient of it are believers. For this hope is grounded on faith in the promiſes, Gal. 5. 5. Therefore, in the Old Teſtament, truſting in God, and hoping in God, are promiſcuouſly uſed in one and the ſame ſenſe, and in 1 Pet. 3. 15. hope is put for faith. For they both act totogether p. 80inſeparably, in ſupporting the ſoul, in times of affliction; yet, in their manner of acting, there are ſome differences between them. For, 1. The adaequate object of faith is the whole Word of God, holding forth good and evil, promiſes and threatnings, bleſſings and curſings. But the object of hope is good onelyonly. 2. Faith, in its relying upon the promiſes, looks to the word promiſing, and to the Authority of God, the promiſer; but hope to the good promiſed, and to the goodneſſe of the promiſer. 3. Faith looks to all times, paſt, preſent, and to come, and makes future things preſent, Pſal. 60. 7. But hope looks onelyonly at good things, and at thoſe onelyonly as future. 4. Faith lookes at God, as the firſt truth; hope relies on God, as the chief good. 3. The formal act of hope is expectation. Therefore it is ſaid to look for him, in a way of waiting for him, Iſa. 8. 17. The Greek word foreign, is well tranſlated, earneſt expectation, in Rom. 8. 19. Phil. 1. 20. it being a metaphor taken from the bodily p. 81geſtures of thoſe who look for ſome perſon or thing, with earneſt deſire, and aſſurance, lifting up and putting forth their head, ſtretching out their neck, fixing their eyes with intention and obſervation, to ſhew the ſtrength, firmneſſe, and certainty of this hope. For the object of this divine hope is principally God himſelf, 1 Pet. 1. 21. and ſecondarily, all thoſe means and degrees, whereby believers come unto God, ver. 1…. unto whom this hope looketh, with waiting upon him for all the good they want, and he hath promiſed: So that this hope is certain and infallible, being objectated upon God, founded in faith, and grounded upon the promiſes of God, who cannot lie, Tit. 1. 2. Hence it ſupporteth the heart, in the worſt times.