The saints anchor-hold, in all storms and tempests preached in sundry sermons, and published…
The saints anchor-hold, in all storms and tempests preached in sundry sermons, and published for the support and comfort of Gods people, in all times of trial / by John Davenport ...The saints anchor-hold, in all storms and tempests preached in sundry sermons, and published for the support and comfort of Gods people, in all times of tryal / by John Davenport ...
John Davenport 1597–1670London: printed by W.L. for Geo. Hurlock, 1661
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Thus this fear wrought in Jacob, when Esau came out against him; and in Noah, to provide against the deluge; and in those Egyptians, 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 less we shall be oppressed with them, when they come. For thereby, either afflictions shall be weakened, and less able to hurt us, or we shall be strengthened, and more able to bear them. Now, this hope, whereof we speak, being rightly exercised, will be of great efficacy, to quicken good fear, and to subdue sinful fear in us. Therefore, I shall endeavour to show you how you may exercise this hope aright, in four Directions.
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.
1. 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 add, 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
. As the needle in the Compass, 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. 171⟩
Christ, 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 Joh. 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 near friends, the soul and body; yet it shall join together more fully and perfectly two better friends,
⟨p. 172⟩
Christ 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;
1. 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. 171⟩Christ, 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. 172⟩Christ 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 present or past. For he can say, with the Church, in Ps. 48. ult. This God is our God, and he will be our guide 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.
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 exercising this hope, 1. In its purging ⟨p. 173⟩work, 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 afraid to part with them, as one is to have a piece of linen cloth or plaster 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 plaster would fall off it self, and the cloth might be taken away, without any pain or difficulty. Hoping in God, being rightly exercised, 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. 174⟩they 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 ears of corn, in Pharaohs dream, unless God fills them with his blessing. It is a common error 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 happiness 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 Commandment, 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 Atheism, a denial of Gods all-sufficiency, which is ⟨p. 175⟩his peculiar glory, and the foundation of upright walking in the Saints, Gen. 17. 1. Its the cause of all sins.
2. This ground work being well laid, build upon it, for the future, by excersing this hope, 1. In its purging ⟨p. 173⟩work, 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. 174⟩they 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
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 always one way; friends and other things, sometimes comfort us, sometimes afflict us. Physic could not ⟨p. 176⟩cure Asa, because he trusted in the Physicians 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 terrors in the middest of your jollities, as he did Belshazzar, in Dan. 5. yea, to reject your prayers, in the day of your distress, 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.
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. 176⟩cure 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 exercise 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. 177⟩and faith go before it, yet there is no true wisdom in either of them, unless they work in a man this fear. This fear will make us stand in awe of. God, when we see the effects of his wrath upon others. So it wrought in David, when he saw Uzzah smitten dead, in 2 Sam. 7. 6, 9. and when he saw that God did put away the wicked as dross, Psal. 119. 12. and in all, that heard of the dreadful stroke of Gods vengeance upon Ananiah and Sapphira, 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 threatenings 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. 178⟩Gen. 32. and Hezekiah, Jer. 26. 19. and the King and people of Nineveh, Jon. 3. 5. and the Prophet Habakkuk, Hab. 3. 16. It quickens believers to seek access unto God by the Mediator, Deut. 5. 27, 28. 29. and therefore to fly 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 goodness, Hos. 3. 5. it will not suffer men to be wanton upon the goodness of God, to slight his goodness, 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 goodness, fear to offend his goodness. The goodness of God will strongly engage their hearts to walk closely and uprightly with God.
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. 177⟩and 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. 178⟩Gen. 32. and Hezekiah,
4. The fourth Direction is, to exercise this hope in its encouraging and strengthening work, to establish and settle our hearts against all discouraging distrustful fears: 1. Of evil ⟨p. 179⟩tidings, 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 profane 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 befall 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. 180⟩evil, 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 pass over them, unchangeable, as in himself, Jam. 1. 17. so in his love to them, Jer. 31. 3. and in his faithfulness 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:
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. 179⟩tidings, 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. 180⟩evil, 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,
The second case, wherein we are to be instructed how to exercise this, ⟨p. 181⟩in reference to the public 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 endeavour to clear two things: 1. What the present condition of all the Protestant Churches, throughout Europe is. 2. How we may and ought to exercise this hope, in reference thereunto.
The second case, wherein we are to be instructed how to excercise this, ⟨p. 181⟩in 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.1 1. the Churches in Poland, Bohemia, Moravia, Austria, and Silesia, which were, not long since, many and flourishing, are now wholly dissipated and wasted. 2. Though some Churches remain in Transylvania and Hungary, yet they are in danger to be ruined by any advantage of ⟨p. 182⟩power 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 only all concurrences in a common way, for their mutual edification and preservation are hindered; 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 Sweden 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 Landgrave of Hessen, that is able to do any thing of moment to maintain that interest. 4. In the Low Countries; 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 privileges. So that their standing is a mere toleration, at pleasure. 6. In ⟨p. 183⟩Geneva, we are informed, from other hands, that the Duke of Savoy would impose a Governor 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, unless they will receive a Bishop. 7. In the valleys of Piedmont; the Duke of Savoy doth still most cruelly, though not openly, oppress 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.
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.1 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. 182⟩power 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 onely 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. 183⟩Geneva, 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.
1Mr. Duries Representation of the state of the Protestant Churches in Europe.
How it is with our native Country, England, and those conjoined with it, in Scotland and Ireland, you have formerly heard, in part, and may have more hereafter. 2. If we add hereunto the ⟨p. 184⟩great 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. 185⟩all 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 public 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 design shall be prosecuted universally against all protestant Churches in other places, so soon as the Protestant States shall be sufficiently weakened, by divisions among themselves. 2. It is greatly to be lamented, that, whilst Satan's Instruments are so active and united to advance ⟨p. 186⟩his Kingdom;
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. 184⟩great 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. 185⟩all 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. 186⟩his Kingdom;
we who are subjects of Christs Kingdom, and so many ways bound to advance it, are so careless of Christ his interest, that, on the one hand, licentiousness, profaneness, heresies, blasphemies, and wickednesses break forth, to the reproach of Christian Religion; and, on the other hand, the divided professors 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 public Authority among us to engage the godly-wise & peaceable to join with us to lay the common-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.
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.
2. This being the present state of all the Churches of Christ in Europe, I proceed to instruct you to exercise this hope aright, in reference thereunto: Which that I may do, I must clear two things: 1. What disposition of spirit is necessary to qualify the person, to make him a fit subject of this hope. 2. How they who are thus qualified must exercise it.
2. 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 exercise this hope in reference to the public state of the afflicted Churches of Christ, they must have and exercise public spirits in the communion of Saints, that is, they must be sanctified by faith in Christ, and joined unto Christ visibly, as the head of his Church, in communion with the Church, which is his body, and take to heart the public state of the Churches, and Christ his interest in them, whatever their own private condition is, and to prefer the public concernments before and above their own private, in their judgments, affections, and endeavours. We must esteem that spiritual Society, ⟨p. 188⟩and the concernments of it, as more considerable then our own. Hereof God himself gives us example, who prefers his Church before and above all the World besides, as his chief treasure, Exod. 19. 5. his jewels, Mal. 3. 17. tells 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 Sennacherib from Jerusalem, by sending Tirrhaka the King of Ethiopia, to invade his land, and so gave both Ethiopians and Egyptians 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 Wilderness, Exod. 33. 10. yet he was so far from accepting ⟨p. 189⟩it, 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 engaged 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 dwell in the Tents of wickedness, Psal. 84. 9, 10. The place of the public holy assemblies, was a Tent, a Tabernacle, an unfixed, a moveable place, yet he calls that an House, a fixed Mansion. The people dwelt in houses firmly built upon foundations;
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. 188⟩and 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. 189⟩it, 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
yet David accounted the houses of wicked men Tabernacles; he looked for no stability in the World, but only 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. 190⟩were the Saints in the Babylonish 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 rejoice 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 Joshua 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? Josh. 7. 8, 9. Therefore Christ teacheth us to join these together immediately; Hallowed be thy Name: Thy Kingdom come, to show us that answerable to the well ⟨p. 191⟩being of the Church, which is the Kingdom 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 Uriah, 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 public and private; the public 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 Phinehas, ver. 21, 22. Lastly, hence it was, that when they have had a double opportunity, ⟨p. 192⟩of doing or procuring good to the public, and to their own private;
yet David accounted the houses of wicked men Tabernacles; he looked for no stability in the World, but onely 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. 190⟩were 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. 191⟩being 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,
they have preferred the public advantage before their own private interest. Thus Terentius a Christian Commander in the Wars under the Emperor Valens, who was an Arian, 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 Arians. 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 days, who, if their garners may be full, their sheep multiply, their oxen be strong to labour, their sons be as plants grown up, and their daughters polished and ⟨p. 193⟩set 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 Zion, 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. 194⟩against those who solaced themselves with their private prosperity, but were not sick, their hearts ached 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 Esther, in Hest. 4. 13, 14.
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. 193⟩set 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. 194⟩against 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, Judg. 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. 195⟩in such cases; for, when he saw that there was no man, no intercessor, his own arm brought salvation unto him, Isa. 51. 16. yet it is our duty to show 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 ways of God under reproach? Christ is reproached in them and with them, Rom. 15. 3. Object. Ah! but they are called fools and fanatics? Answ. When was it otherwise? Bernard complained of the like,1 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 scoffs2 and frumps of luke-warm professors against the zeal of those ⟨p. 196⟩that 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 days, 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 cross to the natural affection of all men reproach and disgrace is;
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. 195⟩in 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,1 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 scoffs2 and frumps of luke-warm professors against the zeal of those ⟨p. 196⟩that 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,
1Bern. de cons. ad Eugen. lib. 4.
2August. de Verb. Dom.
Transcription key
•
an illegible letter
〈…〉
illegible words
〈non-Latin alphabet〉
Greek or Hebrew the transcribers did not key
▪
illegible punctuation
⟨p. 12⟩
a page break in the printed book
⟨p. 175⟩
his peculiar glory, and the foundation of upright walking in the Saints, Gen. 17. 1. Its the cause of all sins.
. 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,
. 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.
. 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;
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.
