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

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

p. 158The fourth Direction, is in reference to Gods delayes; if yet you find not the good you ſeek then, exerciſe your hope in its third work, which is, waiting upon God. Hereunto the Lord encouraged his people in Captivity, by a Viſion, concerning their deliverance, which the Prophet Habbakuk received from God, and of which the Lord ſaid, The Viſion is yet for an appointed time, but at the end it ſhall ſpeak, and not lie; though it tarry, wait for it, becauſe it will ſurely come, it will not tarry, Hab: 2. 3. Set down this for a concluded truth, which every true believer may p. 159reſt upon, that, the Lord will not caſt off for ever, but, though he cauſe grief, yet will he have compaſſion according to the multitude of his mercies, Lam. 3. 31, 32. And, that he may do ſo, he waiteth for a fit ſeaſon. For he is a God of judgment, as Iſaiah ſaith, in Iſa. 30. 18. Therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you. For Iehovah is a God of judgment. Bleſſed are all they that wait for him. The Lord waits for a time, wherein he ſhall be exalted in being gracious unto his people. That time is the time of their renewed repentance and converſion unto God, as to the Moſt High. Then God will have the higheſt place in their hearts. Pray that this may be wrought in you, and that thereby you may be fitted for the good you hope for, and wait for it, till Gods time comes. For all they are bleſſed that wait for him. They are now bleſſed in their ſtate, and they ſhall be bleſſed in their injoymens. In the mean time, they that wait upon p. 160the Lord, ſhall renew their ſtrength; they ſhall mount up with wings as Eagles, they ſhall run, and not be weary; they ſhall walk, and not faint. Iſa. 40. 31.

The fifth Direction is, in reference to afflictions continuing upon you; while God delayes his beſtowing the good you wait for; exerciſe your hope in its fourth work, which is patience. Wait with patience, For, if we hope for that we ſee not, then do we with patience wait for it, Rom. 8. 25. It is Chriſts precept, In your patience poſſeſſe your ſouls, Luke 21. 19. As faith gives us the poſſeſſion of Chriſt, ſo patience gives us the poſſeſſion, firſt, of our ſelves, and, then, of all good things. Let patience have its perfect work, ſaith the Apoſtle, Iam. 1. 4. This it hath two wayes: 1. When it puts forth perfect acts, whereunto it ariſeth by certain ſteps. The firſt is a ſilent ſubmiſſion, with a voluntary reſignation of our ſelves to the will of God. So David did, and ſaid, I opened not my mouth, becauſe it was thy doing, Pſal. 39. 9. The ſecond is, a p. 161thankful acceptation of the affliction, with, as it were, a kiſſing of the Rod, where-with our heavenly Father correcteth us. This is that, which, in a ſoul truly humble, is called the accepting of the puniſhment of his ſin, Lev. 26. 41. unto this ſtep Iobs patience aſcended, who ſaid, when he had loſt all his creature-poſſeſſions, The Lord hath given, and the Lord hath taken, and bleſſed be the Name of the Lord, Iob 1. 21. The third, and higheſt ſtep, is, to count it all joy, when ye fall into divers temptations, Iam. 1. 2. This is the higheſt ſtep, for perfecting the actings of patience: Therefore he addeth to that, Let patience have its perfect work, to ſhew that then it hath it. The ſecond way whereby patience comes to have its perfect work, is, when patience perſeveres in acting. The good ground, ſaith Chriſt, is the honeſt and good heart, that brings forth fruit with patience, Luke 8. 15. where foreign, ſignifies both patience and perſeverance. It is not ſufficient to be patient in ſome troubles, but it muſt be exerciſed in p. 162all; nor, at ſometimes onelyonly, but alwayes; and then onelyonly and not elſe, patience hath its perfect work, and when patience hath its perfect work, then every grace hath its perfect work.

The third caſe, wherein we are to be inſtructed, how to exerciſe this hope aright, in our private and perſonal concernments, is, in reference to the times future. When fears of evils to come diſquiet mens minds and hearts, many ſecret miſ-givings of heart are …ncident even to true believers, by reaſon of the fleſh remaining in them, in part, that ſundry outward afflictions, by croſſes, or loſſes of deareſt relations, or of the means of outward ſubſiſtence, or of liberty, or of life, may befal them: or inward temptations and ſins may prevail againſt them; which fears do uſually diſ-ſweeten to them preſent mercies, and accordingly hinder their thankfulneſſe to God for them. Therefore the inſtruction is of great importance, and of continual uſe, which we are now upon. For the more diſtinct handling p. 163whereof I ſhall endeavour to clear two things. 1. Something concerning ſuch fears. 2. How this hope is to be exerciſed about them.

1. For the firſt. Fear is an affliction acted and exerciſed upon the apprehenſion of ſome impendent and approaching evil. This fear is, ſometimes culpable, ſometimes commendable. 1. Fear is culpable, and a ſin, when it is oppoſite to truſting in God, of this Salomon ſaith; The fear of man bringeth a ſnare; but who ſo truſteth in the law ſhall be ſet on high, Prov. 29. 5. He ſhall be ſet above the reach of ſnares, and ſo be ſafe. This fear may be known by three characters. 1. By its riſe, when it ariſeth from diſtruſt in Gods promiſes and providence. This is an habitual, ruling, diſtemper in all natural men; it is not ſo in the regenerate; yet, by the ſtrength of temptation, and the fleſh, in them, it ſometimes prevailes actually. Hence David diſcovered a ſuddain perturbation of his mind, by unadviſed ſpeeches, which were diſhonourable to God, when he ſaid, I ſhall periſh p. 164one day by the hand of Saul, 1 Sam. 27. 1. and, I ſaid in my haſt all men are liars, Pſal. 116. 11. 2. By its immediate object; whether, it be ſin, or trouble. 1. Fear leaſt they ſhould hereafter fall into ſuch or ſuch a ſin, fixeth their thoughts upon ſin, and inſnares them in ſin. It is very dangerous to propound to a mans ſelf any thought of ſin, as ſin, eſpecially, of the materials of ſin. For ſuch is mans weakneſſe, and Satans ſubtilty, that the contemplation of ſin in the thoughts, though it be not done with any intent to commit it, but to avoid it, defiles the ſoul, before men are aware. For ſin is a defiler, and leaves a ſtain behind it, whereby thoughts of ſin ſoon become ſinful thoughts, and the ſpeculation of ſin fals into ſpeculative acting ſin. Hereof the Apoſtle Iames warneth us, in Iam. 1. 14. Saying, Every man is tempted, when he is drawn aſide of his own luſt, and enticed. Then, when luſt hath conceived, it bringeth forth ſin, &c. 2. Fear of future troubles and ſufferings, ariſing from fore-thinking them, becomes blame-worthy, p. 165three wayes. 1. When they imagine ſuch as are never likely to befal them, and are diſquieted with fears of them. This is to fear ſhadowes; which argueth weakneſſe in the judgment, or guilt in the conſcience. That may be ſaid to ſuch truly, which Zebul ſpake to Gaal skoffingly; Thou ſeeſt the ſhadows of the mountains, as if they were men, Judg. 9. 36. It is threatned for a puniſhment upon ſinners, in Lev. 26. 36. aud executed upon them, in Prov. 28. 1. 2. When they think of future evils, which are but poſſible, and, at the moſt, but probable, with ſuch terror, as if they were certain and inevitable; and ſo give certain ſtrength to an uncertain croſſe. This God reproveth, in Iſa. 57. 11. 3. When they multiply and magnifie evils, that are to be expected as certainly future, above their dueproportion, and ſo fear leſſer evils, as if they were the greateſt evils. Chriſt warned his Diſciples of this, in Mat. 10. 28. The third Character of ſuch fears, is the evil effects of them. 1. Bondage, which is contrary to faith, p. 166Rom. 8. 15. 2. Torment, which is contrary to love, 1 Joh. 4. 8. 3. Diſcouragement, from uſing good means for the prevention of the thing feared. Hence the diſtruſtful Jews rejected the Prophets exhortation to converſion; ſaying, if our tranſgreſſion, and our ſins be upon us, and we pine away in them; how ſhould we then live, Ezek. 33. 10. 4. Venturing upon the uſe of unwarranted means to avoid the thing feared; whereby they bring it upon themſelves. Thus Saul, fearing that, if David lived, his poſterity ſhould not ſucceed him in the throne, ſought to kill him; and the Sanhedrim fearing that, if Chriſt were let alone, all men would believe in him, and the Romans would come, and take away both their place and Nation; concluded, that Chriſt muſt be put to death. Both brought upon themſelves that which they feared, by the wrath of God againſt them, for uſing ill means to avoid it. According to Gods threatning denounced againſt all ſuch, in Prov. 10. 24. The fear of the wicked ſhall come upon him.

p. 1672. Fear is commendable, and good, and our duty, when it hath hope in Gods mercy joyned inſeperably with it. Of this fear David ſaith, Behold, the eye of the Lord is upon them that fear him, upon them that hope in his mercy, Pſal. 33. 18. Again, The Lord taketh pleaſure in them that fear him; in thoſe that hope in his mercy, Pſal. 147. 11. This …lial reverential fear of God may be known by three Characters. 1. By the riſe of it; it ariſeth from faith. By faith Noah moved with fear prepared an ark, Heb. 11. 7. 2. By the direct and immediate object of it, which is God himſelf. This was ſo eminent in Izhack, that God hath a denomination from Izhacks fear of him, he is called the fear of Izhack, Gen. 31. 53. When others fear men, fear poverty, fear diſgrace, a believer feareth God, the Majeſty, Authority, power of the great God is ſtrong upon his heart. This makes him careful to worſhip God, according to his revealed will, and to walk uprightly before God, to honour, ſerve, and p. 168pleaſe him in his whole converſation, and to ſeek the face of God in Jeſus Chriſt. 3. By its effects, which are ſuch as theſe: 1. It keeps from carnal ſecurity, and placing our reſt and contentment in worldly things. Thus it wrought in Job, whileſt he lived in outward proſperity. Therefore he ſaid, in his affliction; the thing that I greatly feared is come unto me. I was not in ſafety, neither had I reſt, neither was I quiet, Job 3. 25, 26. and from truſting in ſpiritual priviledges and graces received; whereof Paul warneth all Gentile-Chriſtians, ſaying; be not high minded, but fear, Rom. 11. 20. 2. It makes men careful to avoid what might provoke God againſt them, and bring on them the evil feared. Hence they fear and avoid ſin, as a deadly ſnare. The fear of the Lord, is a well-ſpring of life, to depart from the ſnares of death, Prov. 14. 27. 2. Hardneſſe of heart, as a miſchievous evil, Prov. 28. 14. Bleſſed is the man that feareth alwayes, but he that hardneth his heart, ſhall fall into miſchief. 3. Departing from p. 169God, ſo ſaith God, I will put my fear in their hearts, that they ſhall not depart from me, Jer. 32. 46. 3. This fear quickens to uſe all good means to ſenſe our ſelves againſt future evils; as fear of an inundation cauſeth men to raiſe banks, for keeping out the Sea, and, if a breach be made; to repair it ſpeedily. Thus this fear wrought in Jacob, when Eſau came out againſt him; and in Noah, to provide againſt the deluge; and in thoſe Aegyptians, to keep themſelves and their cattle in their houſes, to eſcape the ſtorm, which Moſes fore-told would kill all that were in the field. The more we are prepared, by this fear, for afflictions, before they come, the leſſe we ſhall be oppreſſed with them, when they come. For thereby, either afflictions ſhall be weakned, and leſſe able to hurt us, or we ſhall be ſtrengthened, and more able to bear them. Now, this hope, whereof we ſpeak, being rightly excerciſed, will be of great efficacy, to quicken good fear, and to ſubdue ſinful fear in us. Therefore, I ſhall endeavour to ſhew you how you may excerciſe this hope aright, in four Directions.

p. 1701. Lay a ſure ground-work for this hope to be built upon. This is then done, when you know that your ſoul ſaith, the Lord is your portion. For, 1. This will aſſure your intereſt in God himſelf, who is an all-ſufficient portion. When you can ſay, with David, The Lord is the portion of mine inheritance and of my Cup, Pſal. 16. 5. you may comfortably adde, as he did, in ver. 6. The lines are fallen unto me in pleaſant places: yea, I have a goodly heritage. 2. This will cauſe you to cleave to the Lord with purpoſe of heart, as Barnabas exhorted the Antiochians to do, in Acts 11. 23. For where a mans treaſure is, there will his heart be alſo, Mat. 6. 21. As the needle in the Compaſſe, being touched with the Load-ſtone, is in continual motion, till it points to the North; the reaſon whereof, ſome conceive, is, becauſe in the North are Rocks of Load-ſtone, with which the needle ſo touched hath a ſympathy: ſo the ſoul being touched by the ſpirit of faith, is in continual motion, till it points unto God in p. 171Chriſt, that living Rock and true Load-ſtone, who draws believers to him by a ſpiritual ſympathy which they have with him; as he ſaid in Ioh. 12. 32. I, if I be lifted up from the earth, will draw all men unto me. Then, and not before, they have true reſt. Then they may ſay with David, Return unto thy rest, O my ſoul! Pſal. 116. 7. 3. This will ſettle and ſtrengthen your hearts againſt all diſtracting, diſcouraging, diſtruſtful fears about future evils. For, things to come are yours, when you are Chriſts, 1 Cor. 3. 22, 23. The worſt that can be-fall you, ſhall not looſe that bleſſed union that is between God in Chriſt and your ſouls. Not ſin paſt, for that is already pardoned; and therefore ſhall not condemn you hereafter, Rom. 8. 1. nor ſhall ſin to come, have dominion over you, Rom. 6. 14. For you are kept by the power of God, through faith, unto ſalvation, 1 Pet. 1. 5. Nor death, though it may ſeparate two neer friends, the ſoul and body; yet it ſhall joyn together more fully and perfectly two better friends, p. 172Chriſt and the ſoul, which, when it is abſent from the body, is preſent with the Lord, 2 Cor. 5. 8. and, in the Reſurrection, when both ſhall be reunited, we ſhall be for ever with the Lord, 1 Theſſ. 4. 17. Nor temptations; See how Paul triumphed over all principalities and powers, over life and death, over things preſent and to come, in aſſurance that nothing ſhould ſeparate him, or any true believer, from the love of God in Chriſt Jeſus, Rom. 8. 38, 39. yea, that all things ſhould work for his & their good, Rom. 8. 28. A believer in Chriſt is as ſure of the time to come, as he is of the time preſentor paſt. For he can ſay, with the Church, in Pſ. 48. ult. This God is our God, and he will be our guid unto death; and can look unto Chriſt, as Alpha and Omega, the beginning and the ending, which is and which was, and which is to come, the Almighty, Rev. 1. 8. and he hath the promiſes of God in Chriſt for the future, Iſa. 46. 3, 4. Joh. 10. 27, 28, 29.

2. This ground work being well laid, build upon it, for the future, by excerſing this hope, 1. In its purging p. 173work, 1 Joh. 3. 3. to purge out inordinate affection, whereby the ſoul cleaves cloſe and faſt to preſent things and creatures, whence, they are as affraid to part with them, as one is to have a piece of linnen cloth or plaiſter plucked off from an ulcerous ſore, whereunto it ſticketh ſo faſt, that it can hardly be pulled away without great pain, and without drawing the skin and part of the fleſh with it; whereas if that ulcerous matter were purged, and the ſore healed, the plaiſter would fall off it ſelf, and the cloth might be taken away, without any pain or difficulty. Hoping in God, being rightly excerciſed, worketh this great cure, by rectifying mens apprehenſions concerning the creatures, and ordering their affections aright towards God, looking at both with the eye of faith, by Scripture light, which repreſents all things, out of God in Chriſt, when they become the objects of our hope, as vain, and ſinful and hurtful. The creatures are good, as they come out of Gods hand, but as they are abuſed, by being idolized, p. 174they become vain, and degenerate into nothing. For as an idol is nothing in the world, 1 Cor. 8. 4. nothing, which men account it to be, not to be truſted in. So, creature are but vain and empty, like thoſe blaſted eares of corn, in Pharaohs dream, unleſſe God fils them with his bleſſing. It is a common errour and deluſion, to think that, if you had ſuch friends, ſuch relations, ſuch eſtates, &c. you ſhould live happily and comfortably. For, as David ſaid of an horſe, in reference to getting the victory, an horſe is a vain thing: So we may ſay of all creatures being ſeparated from God, in reference to happineſſe and comfort, they are vain things to be truſted in, for which Chriſt called that rich man a fool, Luke 12. 19, 20. 2. It is a ſin againſt the firſt Commandement, to give the honour which is due to God alone, unto any creature, as men do that glory in them, Jer. 9. 23, 24. and ſet their hearts upon them, Pſal. 62. 10, 11. This is idolatry, Col. 3. 5. It is Atheiſme, a denial of Gods all-ſufficiency, which is p. 175his peculiar glory, and the foundation of upright walking in the Saints, Gen. 17. 1. Its the cauſe of all ſins. The Schoolmen do rightly define ſin to be an averſion of the ſoul from the immutable God and turning of it to the mutable creature. For all ſin implies an over-valuing of the creatures, and an under-valuing of God. See with what indignation God reproves this ſin, in Jer. 2. 13, 14. 3. Thus to cleave unto preſent things, and creatures is very hurtful to your ſelves. For, 1. It ſteals mens hearts from God (as Abſalom ſtole the hearts of the people from David) unto things that cannot profit, nor deliver, for they are vain, 1 Sam. 12. 25. 2. It provoketh God to with-draw and with-hold his concourſe and bleſſing from the creatures, without which you cannot have any good from them, nor by them; your own experience may convince you of this. For hence it is that the creatures work unequally, not alwayes one way; friends and other things, ſometimes comfort us, ſometimes afflict us. Phyſick could not p. 176cure Aſa, becauſe he truſted in the Phyſitians more than in God; that all may ſee, creatures cannot of themſelves do us any good, but as God worketh by them, and with them, whoſe peculiar glory it is to do good or evil, Iſa. 41. 23. 3. It provokes God to hide his face from you; and then, though your mountain ſtand, you will not have peace, as David found, in Pſal. 30. 6; 7. Yea, to fill you with terrours in the middeſt of your jollities, as he did Belſhazzar, in Dan. 5. yea, to reject your prayers, in the day of your diſtreſſe, and to ſend you to your Idols for help, as he did thoſe, in Judg. 10. 13, 14. For they that obſerve lying vanities, forſake their own mercies, Jon. 2. 8.

3. The third direction is, to excerciſe this hope in its quickening work. For this hope is a lively hope, 1 Pet. 1. 3. it, being quickened by the livemaking ſpirit, hath lively operations and efficacy, in the ſouls of believers to quicken true child-…ike fear of God in them, which is the beginning of wiſdom, Prov. 1. 7. for, though knowledge p. 177and faith go before it, yet there is no true wiſdom in either of them, unleſſe they work in a man this fear. This fear will make us ſtand in aw of. God, when we ſee the effects of his wrath upon others. So it wrought in David, when he ſaw Ʋzzah ſmitten dead, in 2 Sam. 7. 6, 9. and when he ſaw that God did put away the wicked as droſſe, Pſal. 119. 12. and in all, that heard of the dreadful ſtroke of Gods vengeance upon Ananiah and Saphira, in Acts 5. 5. 10, 11. It will make men tremble at his word, Iſa. 66. 2. at the commands of the word, leſt they ſhould diſobey them; at the threatnings of the word; leſt they ſhould fall under them, 2 Kings 22. 19. at the promiſes of the word; leſt they ſhould fall ſhort of them, Heb. 4. 1. This fear breeds care, and quickens to ſelf-humbling, putting his mouth in the duſt, if there may be hope, Lam. 3. 29. and to ſpeedy reformation; as we ſee in that ſpeech of Shecaniah unto Ezra, Ezra. 10. 2, 3. and to fervent prayer, as we ſee it wrought in Jacob, Hoſ. 12. 4. with p. 178Gen. 32. and Hezekiah, Jer. 26. 19. and the King and people of Niniveh, Jon. 3. 5. and the Prophet Habbakuk, Hab. 3. 16. It quickens believers to ſeek acceſſe unto God by the Mediator, Deut. 5. 27, 28. 29. and therefore to flie unto Chriſt, as chickens get under the wings of the hen, in affrightments, and to truſt in God, through Chriſt, and in his word. So it wrought in David, Pſal. 56. 3. Laſtly, it quickens us to fear the Lord and his goodneſſe, Hoſ. 3. 5. it will not ſuffer men to be wanton upon the goodneſſe of God, to ſlight his goodneſſe, to do evil, becauſe God is good; or to ſin, that grace may abound: but it will cauſe them to fear the Lord and his goodneſſe, fear to offend his goodneſſe. The goodneſſe of God will ſtrongly ingage their hearts to walk cloſely and uprightly with God.

4. The fourth Direction is, to excerciſe this hope in its encouraging and ſtrengthening work, to eſtabliſh and ſettle our hearts againſt all diſcouraging diſtruſtful fears: 1. Of evil p. 179tidings, Pſal. 112. 1, 7. 2. Of evil times; when all things are turned upſide down, and the mountains, Princes and great Potentates, render themſelves terrible to the Church and people of God, and the prophane multitude rage againſt them, like the roaring of the waters, and they can have no reſt in their dwellings; yet they the Church and people of God ſhall have ſweet refreſhments, by the Promiſes and Ordinances, as they of Jeruſalem had by the waters of Siloah, and ſafety, by the protection of God, who is their refuge, and a preſent help in times of trouble; as it is excellently expreſſed, in Pſal. 46. 3. Of the proſperity and oppoſition of evil men, againſt which David comforted himſelf by hoping in God, Pſal. 49. 5. 16. and, upon his experience encouraged all believers to take the ſame courſe, Pſal. 27. 1, 2, 3, 13, 14. 4. Of whatever may or can befal them, in this World, Pſal. 91. 1, &c, For, 1. God is graciouſly preſent with them, Rom. 8. 31. Therefore they may be confident of ſafety againſt future p. 180evil, as David was, Pſal. 23. 4. Though armies ſhould ſurround them, as the Syrians did Eliſha, they have no cauſe of diſcouraging fears; for, if the Lord open the eyes of their faith, they may ſee an inviſible guard of Angels about them, as Eliſha's ſervant ſaw about his Maſter, 2 Kings 6. 15. 2. They are dear to God, as the apple of his eye, Zach. 2. 8. 3. All future events are in Gods, not their enemies, not in their own hands, Pſal. 31. 15. 4. They have the ſure word and promiſes of God, for them, Iſa. 41. 10, 11, 12. and 43. 1, 2. 5. God is, in all the changes that paſſe over them, unchangeable, as in himſelf, Jam. 1. 17. ſo in his love to them, Jer. 31. 3. and in his faithfulneſſe in his promiſes, Pſal. 56. 4. to whom they are called to commit their ſouls in well doing, as into the hands of a faithful Creator, 1 Pet. 4. 19. doing their own duties, and leaving events to God, as Jacob Gen. 43. 14. Heſt. 4. 16. and they in Dan. 3. 16, 17, 18:

The ſecond caſe, wherein we are to be inſtructed how to excerciſe this, p. 181in reference to the publick ſtate of the Churches of Chriſt under perſecution, and the oppreſſion of enemies, remains to be ſpoken to. Which that I may the more diſtinctly and fully declare; I ſhall indeavour to cleer two things: 1. What the preſent condition of all the Proteſtant Churches, throughout Europe is. 2. How we may and ought to excerciſe this hope, in reference thereunto.

1. To clear the firſt, I ſhall give you a true Narrative of the Proteſtant Churches, in Europe, ſingly and ſeverally conſidered, as I have received it from a faithful and unqueſtionable hand.Mr. Duries Repreſentation of the ſtate of the Proteſtant Churches in Europe. 1. the Churches in Poland, Bohemia, Moravia, Anſtria, and Sileſia, which were, not long ſince, many and flouriſhing, are now wholly diſſipated and waſted. 2. Though ſome Churches remain in Tranſilvania and Hungary, yet they are in danger to be ruined by any advantage of p. 182power which the houſe of Auſtria may get againſt them. 3. In Germany, the Churches are ſo divided, and the Proteſtant States are ſo diſtracted, that, not onelyonly all concurrences in a common way, for their mutual edification and preſervation are hindred; but alſo, as the Lutheran party, by their contentious miniſtry, hath ſet it ſelf to deſtroy the reſt, ſo God hath ſuffered their chief Protectors, the Kings of Sweeon and Denmark, to deſtroy each other. And the Electors of Saxony and Brandenburg, not reſpecting the ſafety of their Churches, do ſerve the Auſtrian deſign againſt the Proteſtant intereſt. Nor is there any conſiderable Prince in Germany, except the Landsgrave of Heſſen, that is able to do any thing of moment to maintain that intereſt. 4. In the Low Couutreys; their preſent actings tend rather to ſerve the enemies deſign againſt the Proteſtant Intereſt, then for it. 5. In France, the Proteſtant Churches are deprived of their former priviledges. So that their ſtanding is a meer toleration, at pleaſure. 6. In p. 183Geneva, we are informed, from other hands, that the Duke of Savoy would impoſe a Governour and a Biſhop upon them, or, in caſe, of their refuſal, threatens to beſiege them; and that the King of France refuſeth to protect them, unleſſe they will receive a Biſhop. 7. In the vallies of Piemont; the Duke of Savoy doth ſtill moſt cruelly, though not openly, oppreſſe and vex the Proteſtants, notwithſtanding the peace made with them; by giving them up to the power of the Popiſh Inquiſition, which threatens their utter ruin, if God doth not prevent it. 8. In Switzerland, the Pope and the Auſtrians, have ſtirred up and hired the Popiſh Cantons to break their fundamental League with the Proteſtants, by perſecuting to death or baniſhment all ſuch as leave their ſuperſtitions to become Proſelytes to us. 9. How it is with our native Countrey, England, and thoſe conjoyned with it, in Scotland and Ireland, you have formerly heard, in part, and may have more hereafter. 2. If we add hereunto the p. 184great advantages which the Popiſh party hath againſt the Proteſtants, and what poſture the Proteſtant Churches are in, in reſpect of their mutual relation each to other, to oppoſe this combination of their enemies, ſo ſtrongly and univerſally laid; it will be manifeſt that the Antichriſtian party had never ſo great advantage againſt the Churches of Chriſt, ſince the Reformation began, as now they have. For, 1. Whereas formerly the Popiſh parties were divided, now, their differences being compoſed, they are all united in one common deſign againſt the Proteſtant Religion and Churches; and their head, the Pope, doth manage their common intereſt with much ſubtlety and vigour, and that openly, by innumerable Agents and Emiſſaries, who are ſubordinate to the Congregation de propaganda fide, who creep into all Proteſtant States and profeſſions, to obſerve any diſtance or diviſions among them, to widen and foment the ſame in the minds of the common ſort, and to caſt ſtumbling blocks cunningly before p. 185all the reſt, and thereupon to inſinuate the more plauſibly their own ſuperſtitions. Hence, in France, where the popiſh Inquiſition was not formerly admitted, it is now of late introduced under a new name of the Congregation de propaganda fide; which is an Inquiſition in effect, and hath begun to act there with publick Authority, prohibiting all commerce from abroad, for the vent of Divinity books; in ſo much that they do not ſuffer Bibles brought from Geneva to be ſold any where, but do confiſcate them. And in every City in France, where a Church of Proteſtants is, there is alſo a certain number of Emiſſaries, belonging to the Congregation de propaganda fide, ſetled, to oppoſe and vex them. And it is intended that this deſigne ſhall be proſecuted univerſally againſt all proteſtant Churches in other places, ſo ſoon as the Proteſtant States ſhall be ſufficiently weakned, by diviſions among themſelves. 2. It is greatly to be lamented, that, whileſt Satans Inſtruments are ſo active and united to advance p. 186his Kingdom; we who are ſujects of Chriſts Kingdom, and ſo many wayes bound to advance it, are ſo careleſſe of Chriſt his intereſt, that, on the one hand, licentiouſneſſe, prophaneneſſe, hereſies, blaſphemies, and wickedneſſes break forth, to the reproach of Chriſtian Religion; and, on the other hand, the divided profeſſo…s thereof ſeek & follow eagerly their own advantages, of power and places to undermine the ſettlement of each other; and while the enemies have Agents every where, and an univerſal correſpondency to weaken us by diviſion, & then to ruin us; no ſuch way of Agency or correſpondency is ſet on foot by publick Authority among us to ingage the godly-wiſe & peaceable to joyn with us to lay the cōmon-Goſpel-intereſt to heart, and to communicate counſel and aſſiſtance each to other, at leaſt, to pray for one another ſuitably to the exigencies of things, that when help faileth on earth, it may be procured from the mighty God immediately. For which the Lord may juſtly daſh us into pieces, one againſt another, as veſſels unfit for his honour and ſervice.

p. 1872. This being the preſent ſtate of all the Churches of Chriſt in Europe, I proceed to inſtruct you to excerciſe this hope aright, in reference thereunto: Which that I may do, I muſt clear two things: 1. What diſpoſition of ſpirit is neceſſary to qualifie the perſon, to make him a fit ſubject of this hope. 2. How they who are thus qualified muſt excerciſe it.

1. For the firſt; whoſoever would have and excerciſe this hope in reference to the publick ſtate of the afflicted Churches of Chriſt, they muſt have and excerciſe publick ſpirits in the communion of Saints, that is, they muſt be ſanctified by faith in Chriſt, and joyned unto Chriſt viſibly, as the head of his Church, in communion with the Church, which is his body, and take to heart the publick ſtate of the Churches, and Chriſt his intereſt in them, whatever their own private condition is, and to prefer the publick concernments before and above their own private, in their judgments, affections, and indeavours. We muſt eſteem that ſpiritual Society, p. 188and the concernments of it, as more conſiderable then our own. Hereof God himſelf gives us example, who preferres his Church before and above all the World beſides, as his chief treaſure, Exod. 19. 5. his jewels, Mal. 3. 17. tels them that they are ſo precious in his ſight, and honourable and loved of him; that he will give men for them, and people for their life, Iſa. 43. 4. as he did call off Senacherib from Jeruſalem, by ſending Tirrhaka the King of Aethiopia, to invade his land, and ſo gave both Aethiopians and Aegyptians into his hand, to free his Church from him. Now, Gods judgment of perſons and things ſhould be the rule of our judgment. For we know that the judgment of God is according to truth. So did Moſes, whoſe love acted ſo highly from his high eſteem of the Church and Gods intereſt of honour in it, that, though God offered to make him a great Nation, if he would let him alone, that he might conſume Iſrael in the Wilderneſſe, Exod. 33. 10. yet he was ſo far from accepting p. 189it, that he prayed the Lord to forgive their ſin, and, if not, to blot him out of the Book which he had written, ver. 32. David was ſo ſtrongly ingaged in his affections to the Church of God, that if all his petitions were to be put into one; it ſhould be this, that he might dwell in the houſe of the Lord, to behold his beauty there, Pſal. 27. 4. he had rather be one day there, then a thouſand elſewhere, and to be a Doorkeeper in Gods Houſe, than to dwel in the Tents of wickedneſſe, Pſal. 84. 9, 10. The place of the publick holy aſſemblies, was a Tent, a Tabernacle, an unfixed, a moveable place, yet he cals that an Houſe, a fixed Manſion. The people dwelt in houſes firmly built upon foundations; yet David accounted the houſes of wicked men Tabernacles; he looked for no ſtability in the World, but onelyonly in the Church and fellowſhip of thoſe that are in Covenant. See how affectionately he ſpeaks of Church Aſſemblies and Communion with them, Pſal. 122. 8, 9. of the ſame mind and ſpirit p. 190were the Saints in the Babiloniſh Captivity, Pſal. 137. 5, 6. And the ſame ſpirit works the like diſpoſition in all the members of Chriſts myſtical body; whether one member ſuffer, all the members ſuffer with it; or one member be honoured, all the members rejoyce with it, 1 Cor. 12. 26. And they ſee good reaſon for their ſo acting in the concernments of the Churches of Chriſt. For, 1. They know that God hath recorded his Name there; and his Name is put upon Church members, and therefore his Name is honoured, or diſhonoured, as things are well or ill with his Church. Hence it was, that Joſua was ſo exceedingly afflicted for the flight of the people before Ai, though but about thirty ſix were ſlain; what ſhall I ſay, when Iſrael flies before the enemies? and the Canaanites will hear of it, &c. and what wilt thou do to thy great Name? Ioſh. 7. 8, 9. Therefore Chriſt teacheth us to joyn theſe together immediately; Hallowed be thy Name: Thy Kingdom come, to ſhew us that anſwerable to the well p. 191being of the Church, which is the Kingdome of grace, will be the honour of Gods Name, in this World. 2. They know that the welfare of all States and people, where Churches are, depends upon the welfare of the Church. For ſo runs the promiſe; Iſrael ſhall be a bleſſing in the midſt of the land, Iſa. 19. 24. Hence it was that the Saints could not be ſatisfied with their own private welfare, if the Church of God was in affliction and danger, or under reproach. As you may ſee in Vriah, 2 Sam. 11. 11. in Nehemiah, Neh. 1. 3, 4. with 2. 2, &c. and in Daniel, though he was as highly preferred, as a ſubject could be, in the greateſt Monarchy, Dan. 10. 2, 3. Hence alſo, when there hath been a double affliction upon them, both publick and private; the publick hath ſwallowed up the private, and made it inconſiderable, in compariſon. As we ſee in Eli. 1 Sam. 4. 18. and his daughter in law, the wife of Phineas, ver. 21, 22. Laſtly, hence it was, that when they have had a double opportunity, p. 192of doing or procuring good to the publick, and to their own private; they have preferred the publick advantage before their own private intereſt. Thus Terentius a Chriſtian Commander in the Wars under the Emperor Valens, who was an Arrian, being willed by that Emperor, for a ſpecial ſervice done by him, to demand what he would, made his petition to the Emperor, which he preſented to him in writing; that the Chriſtians might have the liberty of a Church by themſelves, to worſhip God apart from the Arrians. The Emperor read his petition, and diſliking it, tore it, and threw it away. Terentius meekly gathered up the ſcattered pieces, and profeſſed to the Emperor, that, if he could not be heard in Gods cauſe, he would not make any ſuit for his own profit. How may this worthy man ſhame moſt Chriſtians, in theſe dayes, who, if their garners may be ful, their ſheep multiply, their oxen be ſtrong to labour, their ſons be as plants grown up, and their daughters poliſhed and p. 193ſet forth with ornaments, and there be no complaining in the ſtreets; think themſelves happy, and regard not what becomes of religion, and of Chriſts cauſe and intereſt in the Churches, take not to heart the afflictions of Gods people; if their trading increaſe; one good bargain will more comfort them then all the calamities of the Church can grieve them; they can hear and ſpeak of the breaches and ruins of Sion, as the Athenians did of news, without remorſe, or regard. Brethren, it is a weighty matter to read letters, and receive intelligence in them concerning the ſtate of the Churches. You had need to lift up your hearts to God, when you are about to read your letters from our native Country, to give you wiſdom and hearts duly affected, that you may receive ſuch intelligences, as you ought. For God looks upon every man, in ſuch caſes, with a jealous eye, obſerving with what workings of bowels they read or ſpeak of the concernments of his Church. You ſee, in Amos 6. 6. how his wrath was incenſed p. 194againſt thoſe who ſolaced themſelves with their private proſperity, but were not ſick, their hearts aked not, for the afflictions of Joſeph. 3. They know that, if they with-draw from being helpful to the Church, God will do good to his Church without them; but he will be avenged upon them that deſert or neglect his cauſe and people. This Argument Mordecai uſed to Heſter, in Heſt. 4. 13, 14. and it prevailed mightily with her to run the utmoſt hazard of her own perſon, when there might be hope of ſome good to the Church thereby, ver. 16. For the contrary, Meroz was curſed by the Angel of the Lord, becauſe they came not to the help of the Lord againſt the mighty, Iudg. 5. 23. Though men cannot help the Lord, eſſentially or perſonally, yet they may be ſaid to help him, relatively, in his cauſe and people, when they own his cauſe and people, and appear on that ſide, when Satan and his inſtruments raiſe perſecutions and reproaches againſt them: Though the Lord needs not mens help, p. 195in ſuch caſes; for, when he ſaw that there was no mon, no interceſſor, his own arm brought ſalvation unto him, Isa. 51. 16. yet it is our duty to ſhew on whoſe ſide we ſtand. For Chriſt will look at them as his enemies that diſown his cauſe and people, at ſuch times, as he ſaith, He that is not with me, is againſt me, Mat. 12. 30. Are the people and wayes of God under reproach? Chriſt is reproachd in them and with them, Rom. 15. 3. Object. Ah! but they are called fools and fanaticks? Anſw. When was it otherwiſe? Bernard complained of the like,Bern. de conſ. ad Eugen. lib. 4. in his time; Ipſa Religio in opprobrium venit, & timor Domini ſimplicitas reputatur, ne dicam, fatuitas. That is, Religion it ſelf comes into reproach, and the fear of God is accounted ſimplicity, that I ſay not folly. And, before him, Auguſtine deſcribes the ſcoffsAuguſt. de Verb. Dom. and frumps of luke-warm profeſſors againſt the zeal of thoſe p. 196that were fervent in ſpirit, ſerving the Lord, Quid inſanis? aiunt nimius eſt. Nuncquid alii non ſunt Chriſtiani? Iſta ſtultitia eſt, dementia est. That is, Why art thou mad? ſay they, your zeal is too much. What? are none Chriſtians but you? That is folly, it is fanatiqueneſſe. And, before his time, long, how were the ancient Chriſtians in the Ten Perſecutions 300, years after Chriſt traduced reproached! Rev. 12. 10. Before that, in the Apoſtles dayes, Paul ſaith of himſelf, and the reſt, we are fools for Chriſts ſake, &c, 1 Cor. 4. 10. and, if we be beſides our ſelves, it is to God, 2 Cor. 5. 13. Peter and John eſteemed it a grace to be diſgraced for Chriſt, Acts 5. 41. Chriſt well knew how croſſe to the natural affection of all men reproach and diſgrace is; therefore he, to arme his diſciples againſt it, ſhews them the happineſſe they ſhould have by ſuffering reproaches and revilings, for his ſake, and the Goſpel, Mat. 5. 11, 12. and the wo… iſſue of declining it, Mar. 8. 28. Chriſt added, as a motive, to incourage his p. 197Diſciples in ſuffering reproaches, that ſo perſecuted they the Prophets, Mat. 5. 12. which of the Prophets eſcaped ſharp tryals, this way? yea, David himſelf, though a King, was deſpiſed by Michal for his zeal in bringing home the Ark, and dancing before it, with his head uncovered, as one of the vain perſons, ſaid ſhe: but David was ſo far from being diſcouraged thereby, that his zeal was more inflamed, and his reſolution increaſed; it was before the Lord, ſaid he, which choſe me before thy Father, &c. And I will be yet more vile then thus, and will be baſe, in mine own ſight, &c. 2 Sam. 6. 21, 22. I have ſpoken the more largely unto this, becauſe the preſent temptation of this time, in the other afflictions of the Churches, is the reproachful titles put upon the people of God, whom prophane men call Phanaticks. But, if he is a fool that will be laughed out of his coat; much mure is he a fool, and a mad man, that will ſuffer himſelf to be laughed out of heaven, that will hazard the loſſe of his ſoul, and ſalvation p. 198to free himſelf from the mocks and ſcoffs of a prophane and ſinful World. If Chriſt had not, for our ſakes endured the croſſe, deſpiſing the ſhame, we could never have been redeemed and ſaved; let us go forth therefore unto him, without the Camp, bearing his reproach, Heb. 13. 13. In the ſame Epiſtle, the Chriſtian Hebrews are exhorted to call to remembrance the former dayes, in which, after they were illuminated, they endured a great fight of afflictions, partly, whileſt they were made a gazing ſtock, both by reproaches, and afflictions; and partly, whileſt they became companions of them that were ſo uſed, Heb. 10. 32, 33. Let us do likewiſe, and own the reproached and perſecuted people and cauſe of Chriſt in ſuffering times. With-hold not countenance, entertainment, protection, from ſuch, if they come to us, from other Countreys, as from France or England, or any other place. Be not forgetful to entertain ſtrangers; for thereby ſome have entertained Angels unawares. Remember them p. 199that are in bonds, as bound with them, and them which ſuffer adverſity, as being your ſelves alſo in the body, Heb. 13. 2, 3. the Lord required this of Moab, ſaying, Make thy ſhadow, as the night in the midſt of the noon day, i. e. provide ſafe and comfortable ſhelter and refreſhment for my people, in the heat of perſecution and oppoſition raiſed againſt them, hide the out-caſts, bewray not him that wandereth. Let mine out-caſts dwell with thee Moab, be thou a covert to them from the face of the ſpoiler, Iſa. 16. 3, 4. Object. But ſo I may expoſe my ſelf to be ſpoiled or troubled? He therefore, to remove this objection, addeth, for the danger is at an end, the ſpoiler ceaſeth, the treaders down, are conſumed out of the land. While we are attending to our duty, in owning, and harbouring Chriſts witneſſes, God will be providing for their and our ſafety, by deſtroying thoſe that would deſtroy his people. Two helps I ſhall propound, to arm you againſt thoſe fears of reproach, or dangers, p. 200whereby men are apt to be drawn to flinch from the cauſe and witneſſes of Chriſt, in ſuffering times. 1. Strengthen your faith. A ſight of the inviſible God, and an eye to the recompence of reward ſo quickened and ſtrengthened the faith of Moſes, that he choſe rather to ſuffer affliction with the people of God, then to enjoy the pleaſures of ſin for a ſeaſon; eſteeming the reproach of Chriſt greater riches, then the treaſures of Aegypt, Heb. 11. 25, 26. And, as faith will ſtrengthen you hereunto; ſo faith will be ſtrengthened hereby, in your prayers againſt being lead into temptation, and left unto ſcandalous evils, that might expoſe you to juſt reproach. Therefore David having put up this requeſt to God, that none that wait on God and ſeek him ſhould be aſhamed or confounded for his ſake, urgeth this, as an Argument, to ſtrengthen his faith; Becauſe for thy ſake I have born reproach, ſhame hath covered my face, Pſal. 69. 5. 6, 7. 2. Exalt God, as the higheſt object of your fear. Fear God, as he p. 201ought to be feared, fear him above all. The greater fear will expel the leſſer. Therefore the Lord preſcribes this fearing him aright, as the beſt remedy againſt all carnal fears, whereby men are wont to be hindred from obeying God in thoſe duties that will expoſe men to hurt from the creature, Iſa. 8. 12, 13. and Chap. 51. 7, 8, 12, 13. So doth Chriſt, in Mat. 10. 28. The balking of any duty, which God commandeth, is the ready way to bring upon you, by the wrath of God, that very evil, which you fear that the doing of your duty will expoſe you to, by the wrath of men. This was that Argument, which the Prophet Jeremy uſed, to Zedekiah, in Jer. 38. 19, 20, 21, 22, 23. Becauſe he, fearing leſt the Iews, that were fallen to the Caldaeans, ſhould deliver him into their hand, and they ſhould mock him; by diſobeying the Commandement of God, brought upon himſelf, as a juſt puniſhment from the wrath of God, the thing which he feared.

p. 2022. The next thing to be ſhewn, for your inſtruction, is, how they that are ſo qualified ſhould exerciſe this hope, in reference to the publick concernments of the Churches, in this their low and afflicted condition. For this purpoſe I ſhall propound two directions.

1. See that you lay a ſure foundation of this hope, a firm ground-work for this hope to be built and exerciſed upon; faith in God as his Churches portion, is this ground-work. Therefore, let the eye of your faith, through the glaſſe of the word, look unto God, in this caſe; as Jehoſaphat did, in 2 Chron. 20. 12. We have no might againſt this great company that commeth againſt us; neither know we what to do, but our eyes are upon thee. Look not ſo much with the eye of ſenſe downward, and round about you, as with the eye of faith upward, and into the ſcripture-promiſes. There, if the Lord open your eyes, you ſhall ſee that more are with the Church and cauſe, and people of God, then can be againſt them. This courſe p. 203David took, and was comforted, even when he was ſurrounded with dangers, Pſal. 25. 15. Mine eyes are ever towards the Lord, ſaid he, for he ſhall pluck my feet out of the net. That your faith in God may be ſtrengthened in this hour of temptation, in theſe times of the afflictions of Joſeph; conſider three things: 1. Chriſt his intereſt of propriery in the Churches of the Saints. For the Church is Chriſts Vineyard. The Vineyard of the Lord of Hoſts is the houſe of Iſrael, Iſa. 5. 7. Salomons Vineyard in Baal-haman was the choiceſt parcel of his lands. Chriſts Vineyard is the chiefeſt part of his inheritance in the World. Salomon let forth his Vineyard to Keepers. But of this Vineyard, his Church, Chriſt ſaith, My Vineyard which is mine, is before me, Cant. 8. 11, 12. Chriſt doth not let forth his Vineyard unto Keepers, but himſelf keeps it under his own eye continually. Indeed, when his Vineyard anſwers not his coſt and pains beſtowed upon it, but, when he looketh that it ſhould bring forth p. 204grapes, it brings forth wild grapes, then, he will take away the hedge thereof, and break down the wall hereof, and then it ſhall be eaten up, and trodden down, Iſa. 5. 4, 5. then the boar out of the Wood will waſte it, and the wild beast of the field will devour it, for a time, till God attain his end, in their repentance and amendment; and then he will be intreated to return, and look down from heaven and behold and viſit this Vine, Pſal. 80. 13, 14. And when it becomes a Vineyard of red wine, holding forth the value and vertue of the blood of Chriſt, in their faith and obedience, ſee what he ſaith of it: I the Lord do keep it, I will water it every moment; leſt any hurt it, I will keep it night and day, Iſa. 27. 2, 3. 2. The Church is Chriſts houſe, the houſe of the living God, 1 Tim. 3. 15. an houſe which coſt him more then all the ſilver, and gold, and precious ſtones in the world will amount unto. For God purchaſed the Church with his blood, Acts 20. 27, 28. Chriſt is the builder and governor p. 205of it, Heb. 3. 3, 6. and therefore he will ſee to it, when it ſuffers any hurt, that it be repaired, and kept in repair. 3. The Church is Chriſts Kingdom, which God will maintain againſt all rebels, as you ſee at large, in the ſecond Pſalm. 4. The Church is Chriſts ſpouſe, and therefore nearer and dearer to him then any other ſociety in the World, At his right hand ſtands the Queen in gold of Ophir, Pſal. 45. 9. as Salomon ſet his Mother at his right hand, to ſhew that ſhe was next to him, and above all other his ſubjects. Ahaſueroſh his wrath was ſo incenſed againſt Haman, for plotting againſt his Queen, and her people, that he determined evil againſt him, and when he ſaw him fallen upon the bed whereon Heſter was (though he did it to make requeſt for his life) his wrath ſo boiled up to the height, that he ſaid; will he force the Queen alſo before me in the houſe? Then they covered Hamans face, and, at the Kings command, hanged him upon the Gallows which he had prepared for Mordecai, as p. 206you may ſee in the 7th. Chapter of Heſter. The love of Chriſt to the Church, which is his ſpouſe, infinitely exceeds the love of Ahaſueroſh to Heſter. Therefore they conſult miſery and ruin to themſelves and their families, who plot againſt the Church. And wo to them that would force the Church to their own wills and deviſes, contrary to the mind of Chriſt. 5. The Church is Chriſts body and fulneſſe; Chriſt hath not his fulneſſe without his Church. God hath put all things under Chriſts feet, and hath given him to be the Head over all things to the Church, which is his body, the fulneſſe of him that filleth all in all, Eph. 1. 22, 23. Hence he ſympathiſeth with them. In all their afflictions he is afflicted, Iſa. 63. 9. and what is done againſt them, is done againſt him. Saul, Saul, why perſecuteſt thou me? Acts 9. 4. as when the leaſt toe is trodden upon, the head, by the tongue, cries, why do you hurt me? you ſee what Chriſts intereſt of propriety in his Church is, i. e. the greateſt that can be. For it is his p. 207Vineyard, yea, more, his houſe, yet higher, his Kingdom, yet dearer, his ſpouſe, and nearer yet, his own body. And, you know, propriety is of great force with all, to uſe all their wiſdom and power to maintain and preſerve their intereſt. Much more will Chriſt vindicate his own intereſt of propriety in his Church againſt all oppoſers of it. 2. Conſider the Covenant, whereinto God hath taken his Church and people, together with the promiſes, that, as ſo many branches of the Covenant, belong unto them thereby. God ſaith unto his Church, I ſware unto thee, and entred into a Covenant with thee, and thou becameſt mine, Ezek. 16. 8. and of God it is ſaid; he will ever be mindful of his Covenant, Pſal. 111. 5. upon this ground the faith of the Church was ſtrengthened, when they were in a very low and forlorn ſtate, to plead with God; Doubtleſſe thou art our Father, though Abraham be ignorant of us, and Iſrael acknowledge us not; thou, O Lord, art our Father, our Redeemer, thy Name is p. 208from everlaſting, Iſa. 63. 16. and again, in verſe 19. We are thine, thou never beareſt rule over them, thy Name was not called upon of them. The promiſes that belong unto the Church and people of God, under this relation, are innumerable. I ſhall touch upon two or three, that are ſuitable unto them, in reference to the oppoſition of their enemies, Pſal. 37. 12, 13. The wicked plotteth (or practiſeth) againſt the just, and gnaſheth at him with his teeth. The Lord ſhall laugh at him, (that is, ſhall render him ridiculous, and contemptible to others, as he plots to make the Church be unto the world) for he ſeeth that his day is comming. By his Day, is meant, his diſmal day, the day of his calamity, the day appointed of God for his puniſhment, the deſtruction, the day when their iniquity ſhall have an end. Such a day is comming upon them: Therefore it is added, in verſe 17. For the arms of the wicked ſhall be broken; but Jehovah upholdeth the righteous. Behold, (ſaith the Lord) I will make Jeruſalem a Cup of trembling unto all p. 209people that beſiege it round about, Zac. 12. 2. The beſiegers of Jeruſalem, the Church of God, think they may as eaſily ſwallow it up, as a man may drink a cup of wine, and it is as delightſome unto them to do ſo; but they ſhall find it a cup of giddineſſe, a drink too ſtrong for them; yea, a cup of poyſon, that will caſt them into a drunken ſleep, out of which when they ſhall be awakened, horrour, aſtoniſhment, trembling ſhall ſeize upon them. It is added, in verſe 3. And in that day, I will make Jeruſalem a burdenſome ſtone, for all people; all that burden themſelves with it, ſhall be cut in pieces; though all the people of the earth be gathered together againſt it. It is folly for any one to lift at a ſtone, that being too heavy for him to manage, will fall upon him and break his bones. Such a ſtone ſhall all that lift at the Church to remove it out of its place, find it to be unto themſelves. The Lord Jeſus, to whom all power in heaven and earth is given, hath ſaid, ſpeaking of Peters confeſſing him p. 210to be Chriſt, the Son of the living God, with a divine faith, ſuch as is wrought by the Revelation of the Father) upon this Rock I will build my Church; and the gates of Hell ſhall not prevail againſt it, Mat. 16. 16, 17, 18. The gates of Hell, ſignifie all the power and policy of the Devil, and all his inſtruments, they ſhall not prevail againſt Chriſts Church, taken indefinitely. He will preſerve his Church, in one place or other in the World, maugre all their malice. Theſe, and the like promiſes, are the ſtreams, which, flowing from that river, the Covenant of Grace, make glad the City of God, which is his Church, even when the waters roar, and the mountains are ſhaken with the ſwelling thereof, Pſal. 46. 3, 4. That is, what ever changes of government are cauſed by the fury of a tumultuous multitude, ſtirred up by Satanand his inſtruments againſt the Church and people of God.

3. Conſider the preſence of God, in Chriſt with his Church, in their loweſt and moſt afflicted condition; according to Chriſts promiſe to them, p. 211being taught to obſerve and do what he hath commanded, Lo, I am with you alway, even unto the end of the world, Mat. 28. 20. This ſerves to ſtrengthen the faith of Gods people concerning the Church, in her loweſt and moſt afflicted eſtate; that God is in the midſt of her; ſhe ſhall not be moved, God will help her, at the looking forth of the morning, Pſal. 46. 5. It is night with the Church, when the nations make a noiſe and the Kingdoms are moved, as it is ſaid in the neXt verſe; yet, even then, the Churches faith in God, as their portion, being quickened and ſtrengthened, they ſay, Jehovah of Hoſts is with us; the God of Jacob, an high refuge for us, Selah: ver. 7. Therefore, that this conſideration may the better ſerve to ſtrengthen our faith, I ſhall ſhew you ſundry Repreſentations of Gods preſence with his people in their loweſt, and moſt afflicted condition, which the Scripture holdeth forth unto us. Unto Abraham it was repreſented, under a double ſimilitude: 1. Of fowles comming p. 212down upon the earcaſſes, about to be ſacrificed, and Abrahams driving them away, Gen. 15. 11. which repreſented the Aegyptians, and all enemies of the Church, which diſturbe the people of God in their religious duties of Gods worſhip, and that ſeek to devour the people of God, as Kites or Eagles, &c. devour carcaſſes, and Gods preſence and readineſſe to drive them away. 2. Of a ſmoaking furnace and a burning lamp, verſe 17. The ſmoaking furnace, notes great afflictions, fiery tryals, which ſhall befal the Iſrael of God. The burning lamp, ſignifieth that God in Chriſt is with them, at ſuch times, to ſave them, Iſa. 62. 1. Unto Moſes it was repreſented under the appearing of the Angel of God in a flame of fire out of the midſt of a buſh, the buſh burned with fire, and the buſh was not conſumed. Iſa. 3. 2. This Moſes looked at as a great ſight; and ſo may we. For, the buſh, is the Church of God, which is burned with fiery tryals: But whence is it that it is not conſumed? It is not from the p. 213impotency of the fire to burn the buſh, nor from the ſtrength of the buſh to reſiſt the fire, but from the preſence of God in Chriſt, as appears, ver. 6, 7, &c. To Ezekiel it was repreſented under the ſimilitude of a valley, wherein were many bones, and they very dry, Ezek. 37. 2. The valley ſignified the low eſtate of the Church, the many dry bones denoted the diſcouraging apprehenſions the people of God have, when they look upon the power of the enemies, and their own weakneſſe, with the eye of ſenſe, for ſo the Lord ſaid, in verſe 11. Behold, they ſay, our bones are dried, and our hope is loſt, we are cut off for our parts: Yet the Lord to quicken their faith, promiſeth a reſurrection to them. Another reſemblance of Gods preſence with his Church and people, in the midſt of their greateſt afflictions, we have in thoſe three companions of Daniel, who were caſt bound into the midst of the fire, yet the fire had no power upon their bodies, not ſo much as to ſinge their hair, or to change their coats. The reaſon of it p. 214was, becauſe the Son of God was wIth them, Dan. 3. 25. Unto Zachary another reſemblance hereof was preſented; he ſaw, by night a man riding upon a red horſe, and he ſtood among the myrtle trees, that were in the bottom, Zach. 1. 8. The night, is the time of affliction; the bottom is the low condition of the Church, which is likened unto myrtle trees for its ſweet ſavour unto God. And, in this low afflicted eſtate, Chriſt is with them, riding upon a red horſe, as ready to fight againſt thoſe that afflicted his Church, for whom he intercedes and receives gracious anſwers. Again, in Zach. 12. 2, 3. the Lord fore-told that he would make Jeruſalem a Cup of trembling to the beſiegers, who thought they could as eaſily ſwallow them up, as one may drink a cup of wine, and they would do the one with as much pleaſure as the other. But, ſaith the Lord, the effects of this cup ſhall be trembling and aſtoniſhment in you. And, in ver. 3. he ſaith, he will make Ieruſalem a burdenſome ſtone to all people that are p. 215gathered together againſt it; they ſhall be cut in pieces. Then they will ſee cauſe to wiſh they had never burdened themſelves with it. Thus you ſee, upon what firm grounds the faith of Gods people concerning the good purpoſes of God towards his Church, in their loweſt, and moſt afflicted condition, may be ſtrengthened and ſetled.

2. This ground-work being thus laid, build and exerciſe this hope upon it, in its ſuitable operations, and works.

1. In its purging work: For, he that hath this hope purgeth himſelf, 1 Ioh. 3. 3. Then we work with God, when we improve Gods means to Gods end. Gods end, in afflicting his Church, is, not to deſtroy it, but to purge it. So he ſaith, in Iſa. 1. 25, 26. I will turn mine hand upon thee, and purely purge away thy droſſe, and take away all thy tinne. And I will reſtore thy Judges as at the firſt, and thy Councellors as at the beginning; afterward thou ſhalt be called the City of righteouſneſſe, p. 216the faithful City. There he compares the afflictions of his Church and people to the fire whereinto Gold and Silver is caſt, which loſeth nothing thereby, but its droſſe and tinne; but the metal it ſelf is thereby made more pure and fit for honourable uſes, and ſervices. In the 27th. Chapter, the 8. and 9. verſes, the ſame is expreſſed under two other metaphors: 1. Of an Huſband-man, or Vine-dreſſer. In meaſure, and in the branches, wilt thou debate with it; as the Husband-man or Vinecoome, doth not ſtock up the roots, to deſtroy the fruit trees and Vines, but onelyonly lopp them, and prune them, by taking away their luxuriant and ſuperfluous branches, that ſo they may become more fruitful.

2. Of ſtormy winds. He inſtanceth in the Eaſt-wind, which is hurtful to the trees and corn, in thoſe hot Eaſtern Countreys, by blaſting them, Gen. 41. 6. by its ſcorching heat, whence the Graecians call it foreign, yet the Lord ſaith he will ſo order it, that no hurt ſhall redound to his p. 217Church and people, by it, but, by this ſhall the iniquity of Jacob be purged, and this ſhall be all the fruit, to take away his ſin. Now, ſeeing this is Gods end and way; let all the Churches and people of God, act accordingly, in this time of Jacobs troubles, looking up to God in Chriſt for the aſſiſtance of his Holy Spirit, to make this uſe of his afflicting providences, to be awakened and excited to purge, firſt, their own hearts, then, the Churches, more fully and perfectly. It is no true policy, but folly, in ſuch times, to ſeek an eſcape from troubles and dangers, by complyance with the inventions of men, and cuſtomes of degenerate Churches and Chriſtians, in the matters of Religion. For that is the ground of Gods controverſie with his people, for which he teſtifieth againſt them, with ſo ſtrong and open rebukes. But account the fear of God to be the head-point and beginning of wiſdom. Till men exerciſe the fear of God, in all their wayes, they do not begin to act wiſely. This point of true wiſdom God p. 218taught Ioſuae, when he was exceedingly dejected, in Joſh. 7. 10. to 14: and the Church, in captivity practiſed accordingly. For they confeſſed that their ſorrows and ſufferings were the effects of their ſins; and therefore reſolved to ſearch and try their wayes and turn again to the Lord; and then, having removed the impediments, their hope was quickened to lift up their hearts with their hands unto God, in the heavens, Lam. 3. 39, 40, 41. Shecaniah alſo, obſerving how the hearts of Gods people were prepared to ſeek reconciliation with God, confeſſed that they had treſpaſſed againſt God, in the particular ſin diſcovered to them, and added; yet now there is hope in Iſrael concerning this thing. And thereupon inferred, Now therefore let us make a Covenant with our God, &c. and incouraged Ezra to act vigorouſly for reformation, Ezra 10. 2, 3, 4. The like courſe the Church reſolved to take, upon incouragement of the like hope in Hoſ. 6. 1, 2, 3. This courſe we alſo muſt take, in this hour of temptation, if p. 219we would have a good iſſue of theſe afflicting diſpenſations, which are upon us.

2. Exerciſe this hope in its quickening and incouraging work. For this hope is a lively hope, 1 Pet. 1. 3. It is very diſhonourable to God, and uncomely for Chriſtians, to be deſpondent and diſcouraged, in ſuch times of trial. The time of Jacobs trial ſhould be the time of Iacobs truſting in God. So did the Church, when the enemies inſulted, in Mich. 7. 8. Rejoyce not againſt me, O mine enemy; when I fall, I ſhall ariſe; when I ſit in darkneſſe, the Lord ſhall be a light unto me. Two objections are wont to ariſe in the minds of Gods people in ſuch times, to weaken their hope in God, you have them both in the anſwer of Gideon to the Angel, who ſaid unto him, the Lord is with thee, Iudg. 6. 12, 13, And Gideon ſaid unto him, oh, my Lord, if the Lord be with us, why then is all this befallen us? and where be all the miracles which our Fathers told us of? Theſe are the two temptations which, p. 220if they be not ſcattered, will hinder the exerciſe of this hope. 1. If God be with us, why then is all this befallen us? Therefore, to arm you, conſider, that theſe two, Gods preſence with his people, and calamities incumbent upon them, may well conſiſt together. For wiſe and holy ends God ſuffers extream calamities to befal his Churches and people, before he reacheth forth his hands to deliver them. Particularly, he thus diſpenſeth: 1. That he may thereby convince them of the vanity of thoſe creature-propps, whereupon they are wont to rely too much, and to purge carnal confidence out of them. This was the great ſin of the people of Iſrael, to truſt in the ſhadow of Aegypt, and to rely upon Aſſyria, though they were fore-warned that Aegypt would be a broken …eed, which would rather hurt then help them; therefore, ſaith the Lord, have I cryed to her; their ſtrength is to ſit ſtill, Iſa. 30. 6, 7. that is, to renounce their creature dependencies, and to expect ſalvation from God alone, according to Moſes his exhortation, p. 221in Exod. 14. 13. But they continually diſobeyed God herein, till the Lord had convinced them of their ſin and folly, by their Captivity in Babylon, from which no creature could deliver them. Then, when God by affliction had wrought their hearts to an humble frame, and to repentance, they expreſſe it, in reference to this ſin, particularly, ſaying, Aſhur ſhall not ſave us, we will not ride upon horſes, &c. for in thee the fatherleſſe findeth mercy, Hoſ. 14. 3. The like controverſie God hath with his Churches and people, at this day, for their truſting too much in the arm of fleſh, in the Parliament, in the Army, or in the Protector; and thereupon became carnally ſecure and wanton, and ſlight, when they had ſuch propps to ſtay upon, and anſwerably dejected and almoſt diſcouraged, when they failed them. The Lord awaken and humble his people for it, and cauſe their eyes, for the future, to be towards him alone. 2. That his people may ſee him in his glory, and glorifie him alone for their deliverances, he brings p. 222them unto a ſeemingly for lorne condition, and helpleſſe, to the eye of ſenſe. So in Iſa. 33. 9, 10. The earth mourneth and languiſheth; Lebanon is aſhamed, and withered; Sharon is like a Wilderneſſe; and Baſhan and Carmel. All things fail: Now will I riſe, Now will I be exalted; ſaith the Lord; Now will I lift up my ſelf. Mans extremity is Gods opportunity. 3. That, Gods faithfulneſſe in his promiſe may be glorified. For ſo he hath promiſed in Deut. 32. 36. The Lord ſhall judg his people, and repent himſelf for his ſervants, when he ſeeth that their power is gone, &c. And, in Pſ. 12. 5. For the oppreſſion of the poor, for the fighing of the needy, now will I ariſe, ſaith the Lord, I will ſet in ſalvation, he ſhall have breathing. You ſee how low they are brought, they are poor and needy, and oppreſſed, ſo, as they dare not make complaints openly, but ſigh and groan ſecretly. This is the time when God promiſeth to riſe up, and to give ſalvation to them. And, to ſhew that this is Gods p. 223conſtant way, in performing his promiſe, the Pſalmiſt addeth his probatum eſt to it, in the next verſe; the ſayings of Jehovah, that is, his promiſes, and, in particular, thoſe that are of this import and concernment, are pure ſayings, as ſilver tried in a ſubliming furnace of earth, fined ſeven times; that is, the Saints have, by conſtant experience, found the truth and faithfulneſſe of God in performing them. 4. That thus God may raiſe and heighten the eſteem of his favours in the hearts of his people, when they are beyond, and above their expectation. This effect followed the return of the people of God from their Captivity in Babylon, Pſal. 126. 1, 2, 3. When Jehovah returned the Captivity of Sion; we were like them that dream; that is, it was ſo far above our thoughts, that we queſtioned whether it was true, or no, as Peter did, in Acts 12. 9. Then was our mouth filled with laughter, and our tongue with joyful-ſhouting. This did ſo raiſe their joy and thankſgiving to p. 224God, that it brake forth into ſhooting. The very heathens admired and ſaid, God hath done great things for them. Much more were themſelves affected, and therefore they added, Jehovah hath done very great things for us, we are joyful. 5. That, by ſuch diſpenſations, their faith and obedience may be more fully tryed and perfected. It is ſaid of Chriſt, that, though he were a Son, yet learned he obedience, by the things which he ſuffered, Heb. 5. 8. that is, by his ſufferings, he had the experimental knowledge of that mediatourly obedience, which he, as our ſurety, was to perform; which is noted, in Phil. 2. 8. So the Churches of Chriſt are brought low, that they may learn, experimentally, ſuffering obedience, which is the higheſt obedience of faith, They are brought into a widdow-like condition, that, as ſhe that is a widdow indeed, and deſolate, truſteth in God, and continueth in ſupplications, and prayers, night and day, 1 Tim. 5. 5. ſo they may be diſpoſed p. 225ſuitably to Gods end, in afflicting them, who ſaith, I will leave in the middest of thee an afflicted and poor people, and they ſhall truſt in the Name of the Lord, Zeph. 3. 12. 6. That they may be more fervent in prayer: this operation hope had in David, when he was brought ſo low that he ſaid, I looked on the right hand, and beheld, and no man acknowledged me, refuge is periſhed from me, no man ſeeketh for my ſoul. This quickned and intended his fervency in prayer, I cryed unto thee, Jehovah, and ſaid, Thou art my refuge, my portion in the land of the living, Pſal. 142. 4, 5. Deſpaire in the creatures help is oftentimes the ground of hope in God for help. For infinite goodneſſe, accompanied with infinite wiſdom and power, can never be at a loſſe, nor can faith and hope, which look at them, ever be at a ſtand. As God knows our ſouls in adverſity, Pſal. 31. 7. ſo we know God beſt in adverſity. God is beſt ſeen in the Mount. To the ſecond objection; p. 226and where be all his Miracles, which our Fathers told us of? I ſhall ſpeak briefly. It hath been ſometimes that which hath troubled the Saints, That they ſee not ſuch great things done for the Church, in our dayes, as we read of in former times. But there is no cauſe for it. For the hand of the Lord is not ſhortened, nor is his Church lower in his eſteem than formerly. When the Lord had ſaid by his Prophet, The People which were left of the ſword found grace in the wilderneſs, Jerem. 31. 2. the people anſwered, Jehovah hath appeared of old: as if they ſhould ſay, Truth, he did ſo, in time paſt; thoſe were good dayes indeed: but now thoſe dayes are gone, we muſt look for no more of them. The Lord replyed, Yea, I have loved thee with an everlaſting love, therefore with loving kindneſſe have I drawn thee, Verſ. 3. teaching us thereby to improve former Experiences, to the ſtrengthening of our Faith, for the preſent, and our hope; for the future. Experience is a multiplyed remembrance of former favours, p. 227and Bleſſings, which will help to multiply our Hope: For Experience worketh Hope, Rom. 5. 4. Hope encouraged by Experience, will encourage unto Prayer, Pſal. 22. 4. Hence aroſe that pleading of Believers with God in Prayer, in Iſa. 51. 9. Awake, Awake, put on ſtrength, O arm of the Lord, awake, as in the ancient dayes, in the Generations of old. Art thou not it that hath cut Rahab, and wounded the Dragon of the Sea? Art thou not it which hath dryed the Sea? V. 10. And fervent Prayer encreaſeth and ſtrengtheneth this Hope; Thus Chriſt teacheth us, in the Parable of the Widdow importuning the Unjuſt Judg, Luke 18. 6, 7, 8. Joab never put up a more acceptable Requeſt unto David, than when he interceded for his baniſhed Abſalon. God is much more pleaſed to be petitioned for his afflicted Church, Pſal. 122. 6. He is very ready to anſwer ſuch Prayers with good Returns: For he ſaith, Ask me of things to come, concerning my Sons, and concerning the work of my hands command ye me, Iſa. 45. 11.

p. 2283. Exerciſe this Hope in its ſtrengthening work. In every Degree of the Exerciſe of this Hope there is an anſwerable Degree of Joy; We rejoyce in tribulation under the hope of glory, Rom. 5. 2, 3. and anſwerable to our joy in God will be our ſtrength in God, Neh. 8. 10. Therefore let this Hope ſtrengthen you, 1. To cleave unto God with purpoſe of heart, Acts 11. 23. It is good cleaving to him who will never leave nor forſake his People in their diſtreſs, Heb. 13. 5, 6. They that forſake God to cleave to other helpers, will finde their Hopes diſappointed, when they have moſt need of help; Then God will ſay, Where are their Gods, their rock in whom they truſted? Deut. 32. 37. And they ſhall not know what to anſwer, but be aſhamed of that which cannot, profit nor deliver: for they are vain. When the People of God are in diſtreſs▪ wicked men will inſult againſt them, and ſay, Where is now their God? Pſal. 115. 2. But their anſwer is ready, Our God is in the Heavens▪ he hath done whatſoever he pleaſed, Verſ. 3. They will be ready p. 229to ſay, Where are your Faſtings? your Prayers? your confidence in God? The Anſwer is eaſie, they are with God in his Book of Remembrance: they are as ſeed ſown in Heaven, whence we ſhall reap a plentifull crop of mercy, in due time. But how eaſily may that be retorted upon them, in reference to God, and his People, which Zebul replyed unto Gaal, in reference to Abimelech, in Judg. 9. 38. Where is now thy mouth, which ſaid, who is the Lord, that we ſhould ſerve him? Is not this the People whom thou haſt deſpiſed? Only be ſure, if you would cleave to God, that you cleave to his Word, and every truth in it, when it is oppoſed by a ſinfull and unbelieving Generation: Contend for the Faith which was once given to the Saints, Jude 3. foreign ſignifies, not ſimply to contend, but with all our might, and more, if it were poſſible. The thing to be contended for is, the Faith, not a Fancy, but the Truths received with Faith, upon Gods Authority in his Word, the leaſt jot and tittle whereof God values at a p. 230higher rate than Heaven and Earth, Matth. 5. 18. and the Martyrs of Jeſus eſteemed it above all worldly things, and above their Lives. And ſo ſhould we. 3. This Faith was once delivered once for all. If it be loſt, or exchanged for errour, there is danger that it will be loſt for ever, as we might prove by many examples of Apoſtates, who have become Infidels and Atheiſts. 4. This Faith was delivered, depoſited, committed to our truſt, of which a ſtrict Account muſt be given how we have kept and uſed it.

There are three things which above all others God expects we ſhould keep moſt carefully and faithfully from being wronged: 1. His own Name, which is put upon us. 2. His Church. 3. His Truths contained in Scripture, 2 Tim. 1. 14. 5. This Depoſitum is committed to the Saints, in common; not only to Miniſters or Magiſtrates, but alſo to all Believers. It is the common Faith, wherein every Believer hath his intereſt in common with the reſt; as all Planters or Inhabitants have in the Commons that belong to p. 231a Town, for which they will contend with any man that ſhall wrong them in that their Intereſt. 6. Salvation, and this Faith are joyned, to teach us, to provide for our Salvation by keeping the Faith. Faith and Salvation are kept or loſt together. 2. To wait patiently and conſtantly upon God, in doing and ſuffering his will: For God ſometimes puts a long Date to the performance of his Promiſes. But Gods deferring is no empty ſpace but a time of fitting his Church and People for the good things promiſed. Whiles Phyſick is working the time is not loſt, though health be not yet recovered: For, when the ſick humor is purged out, then comes health, ſee Iſaiah 30. 18. only be carefull, that whileſt you wait, you do not croſs your Hope by ſinning againſt him, upon whom you wait. True waiting is not a meer ſtaying Gods leaſure, but a continuing in a gracious inoffenſive courſe, till the good waited for be attained.

FINIS.

End of the text · John Davenport, The Saints Anchor-Hold (1661)