THE CURE OF HURTFUL CARES AND FEARS. By Master THOMAS PIERSON late Rector of Brompton-Brian, in the COUNTY of HEREFORD. LONDON, Printed by R.B. for P. Stephens, and C. Meridith, and are to be sold at their Shop at the sign of the golden Lion in Paul's Churchyard. 1636. TO THE TRULY NOBLE Sr. Robert Harley Knight of the Honourable order of the Bath; the glory of holiness in this life, and the happiness of glory in the life to come. SIR, THat I presume to present this little Treatise unto you, is not my respect only but your right: your interest in all, the Author, the Work, and Publication, doth more than require it: For the Treatise itself, besides the matter which is excellent, the art shown in it, I conceive is such as may be exemplary. For the Author, as no man knew him better than yourself, of whom I have heard you say, That you esteemed yourself much honoured, in presenting him to the Rectory of Bromptonbrian, where he continued a burning and a shining light above twenty years together, so no man can better testify with me, that his name is as an ointment newly poured out, and all the house of God where he was known, is filled with the odour of it. The sweetness of his voice still Echoes in the ears of many precious souls which hung upon his lips, whilst with the wise Preacher he taught the people knowledge, yea gave good heed, and sought to find out acceptable words, and words of truth, sound speeches seasoned with salt, and ministering both delight and grace to the hearers. And like a wise and faithful steward of the mysteries of God, he hath left behind him many written treasuries, so plentifully stored with such spiritual Provision, that future ages would rise up and call him blessed, if his own works should stand forth to praise him in the gate. Wherein as no man living hath more interest than yourself, so I know no man more able by experience to commend them to the Church of God for excellent. If this break the way, no pains of mine shall be wanting, if you please to bring any of the rest out after it. In the mean time I should have thought myself guilty in some kind of Sacrilege, if I had not given way to the publishing of this unto the good, I trust, of many, which by experience hath been found already, not acceptable only but profitable also unto some. So submitting the rest of my thoughts and desires in this business unto Yours; I rest as I am many ways obliged to be, Your Worships in all observant duty unfeignedly devoted, Christopher Harvey. Perlegi hoc Opusculum cai Titulus (The Cure of hurtful Cares and Fears) Vnà cum Epistolâ dedicatoriâ, quae continent in toto paginas 76. in quibus non reperio aliquid sanae doctrinae aut bonis moribus contrarium, quo minùs cum utilitate publicâ imprimi queant: sub eâ tamen conditione, ut, si non intra tres menses typis mandentur, haec licentia sit omnino irrita. Gulielm Haywood. R. R. D. Arch. Cant. Capellan. Domest. THE CURE OF Hurtful Cares and Fears. Philippians 4.6. Be careful for nothing: but in every thing, by prayer and supplication, with thanksgiving, let your request be made known unto God. 7. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ jesus. IN the nine first verses of this Chapter, The coherence of the Text. the Apostle prescribes the practice of sundry christian duties: whereof some be general belonging to all Christians, verse 1.4, 5, 6, 7, 8, 9 Others be special duties belonging to some particular persons in the Church of Philippi, verse 2, 3. Among the general duties are the words of my Text, prescribing unto Christians such behaviour, as best befitteth them in times of distress, and in cases of difficulty: urging them thereunto by the singular fruit that will come thereof. The behaviour itself is propounded in a double duty: First, by way of prohibition, what we must not do: Secondly, by way of precept, what we must do. The prohibition is against care: the precept is for the exercise of prayer with thanksgiving, verse 6. The encouragement unto both is from the assurance of God's peace, which passeth all understanding, to keep our hearts and minds, through Christ jesus, verse 7. For the first, The meaning of the words be careful for nothing. This prohibition may seem strange, and contrary to the will of God, who accounteth the careless and improvident worse than infidels, 1 Tim. 5.8. and sendeth such lazy bodies to the Ant or Pismire, Prov. 6.6. as also commendeth carefulness, as well about the matters of the soul, both for ourselves, 2 Cor. 7.11. what carefulness? and for others, 2 Cor. 11.28. the care of all Churches cometh on me daily: as also for the things of this life, Prov. 27.23. Be diligent to know the state of thy flock: and set thy heart upon thy herds: which implieth a great care in looking well unto them as the good huswife looketh well to the ways of her household, Prov. 31.27. Answ. As the Apostle speaking of sorrow calleth some godly sorrow and some worldly, 2 Cor. 7.10. so may we truly say of care some is godly, some worldly. The godly care is that whereby a Christian sets his mind upon the duty of his place, in sober manner to use lawful means, sanctified by prayer, for the fruition of blessings, and freedom from evils, either spiritual or corporal, leaving the issue and success wholly to God's good will and pleasure. Worldly care is that, whereby a man, beside the use of means, doth perplex his mind, about the issue and success of things, which he desires or fears; and doth not rely upon the mercy or providence of God for the same as he ought to do. And this is the care here forbidden by the Apostle, when he saith, Be careful for nothing, meaning, as worldlings be, who vex themselves, and perplex their minds, about the issue and success of things, which they ought to leave to GOD'S good pleasure. In which prohibition so conceived this point is plain. The doctrine observed and confirmed. The Child of GOD must not perplex his mind; nor vex his heart with worldly carking care in any thing whatsoever. When in a sober and sanctified manner, a man hath used lawful means, belonging unto him, for the fruition of blessings, or freedom from evils, corporal or spiritual, he must not busy his mind, about the issue & success, but leave that wholly to the Lord. This duty our blessed Saviour doth plainly teach his Disciples, Matth. 6.25. etc. Take no thought for your life; what ye shall eat, or what ye shall drink; or for your body, what ye shall put on. And for their better observance and remembrance, doth twice more in that Chapter repeat the same charge ver. 31. and 34. Therefore take no thought, etc. And 1 Pet 3.6. The good wife must not be afraid with any amazement. The reasons of this duty are strong. Three reasons of the doctrine. 1. Worldly care is needless to a child of God. First, every Child of GOD hath an heavenly Father that careth for him: and so his own worldly raking care is needless, 1 Peter 5.7. Cast all your care upon him, for he careth for you. This reason our blessed Saviour urgeth strongly unto his Disciples: as well from God's providence over base Creatures, the Fowls of the air and the Lilies of the field, and therefore they must not think he will neglect his Children that are far better, Matthew 6.26, 28. As also from his special notice of all their wants, verse 32. and assured readiness to make supply thereto upon their sober use of lawful means, when they chiefly set their hearts on heavenly things, verse 33. Secondly, 2. Worldly care is very disgraceful to a Christian. worldly care is very disgraceful to a Christian: arguing either their shameful ignorance of God's providence, which indeed extends itself to the very hairs of their head Mat. 10.30. Or else their great weakness, if not their total want, of true faith in God through Christ, and so is plain heathenish as CHRIST telleth his Disciples, Mat. 6. v. 32. After all these things, food and raiment, do the Gentiles seek in a worldly manner; as not knowing they have a Father in heaven that careth for them. For they that rest and rely upon GOD for any blessing that he hath promised, will wait for it in the sober and sanctified use of lawful means, and go no further. He that believeth will not make haste, Isaiah 28.16. but will stir up his soul to wait on GOD as David doth, Psalm. 42.5, 11. he that is weary of this waiting shameth his believing: like to joram King of Israel, who in the time of famine said, This evil is of the Lord, what should I wait for the Lord any longer? 2 Kings 6.33. as they are said not to believe in God, that trust not in his salvation, that is, that rest not upon his providence for their preservation, Psal. 78.22. Thirdly, 3. Worldly care is a burden to the soul, exceeding hurtful. worldly care is a great burden unto the the soul, not only vain and unprofitable, but also exceeding hurtful. That it is a burden David showeth when speaking hereof he saith, Cast thy burden upon the LORD; that is, whatsoever thou art careful for and wouldst have given thee, Psalm. 55.22. That it is vain and unprofitable he plainly showeth, Psal. 127.1, 2. It is vain for you to rise early, to sit up late, to eat the bread of sorrows (meaning through carking care) if the Lord's blessing be not with you. Also Matthew 6.27. Which of you by taking thought can add one cubite unto his stature? If ye then be not able to do that thing which is least, why take ye thought for the rest? Luke 12.25, 26. And that it is very hurtful, the notation of the word used by the Holy Ghost, showeth plainly, importing a dividing, or parting the mind asunder: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This carking care is the covetous man's disease? They pierce themselves through with many sorrows, 1 Tim. 6.10. And hereby many times bring upon themselves most heavy judgements. What else did move Ananias and Sapphyrah to dissemble with the Apostle, and to lie unto GOD, about the price, for which they sold their possession, saying, they had brought all, when as indeed they kept back a part? Undoubtedly, they were distrustfully careful about their future maintenance and provision: but it cost them dear, even both their lives by sudden death, Acts 5. verse 1, 2, 3. etc. And are not these worldly cares the chief of those spiritual thorns, which choke the seed of grace in the ground of men's hearts, whereupon it becomes unfruitful? Matthew 13.22. and so near unto cursing, whose end is to be burned? Heb. 6.8. 3. Uses of the doctrine. 1. For instruction. True Religion is the only way to true content. Now sigh whatsoever is written aforetime is written for our learning, Ro. 15.4. Let us make application hereof unto ourselves. And first, would the Spirit of God have the hearts of his Children void of worldly cares? Then undoubtedly the sincere embracing of true Religion is the only way to get true content and comfort in any estate: for what is or can be wanting to his soul, to whom the God of heaven saith be careful for nothing? He speaketh not this to all that have the show of godliness, but to such as have the power and truth thereof: For God's kingdom is not in word, but in power, 1 Cor. 4.20. and in whom this power is, in them is, righteousness, peace, and joy in the Holy Ghost, Rom. 14.17. Even joy unspeakable and glorious, 1 Pet. 1.8. such as the world can neither give to its own, joh. 14.27. nor take away from the godly, john 16.22. But me thinks, Two objections propounded and answered. I. Objection. I hear the men of the world call in question the truth of this point, That true Religion should afford such sweet content unto the soul. The exercises thereof be weariness unto them, Mal. 1.13. therein they can meet with no such thing. Answ. I answer. This sweet content and comfort in Religion is a fruit of GOD'S holy Spirit, Gala. 5.22. The fruit of the Spirit is love, joy, peace, etc. which Spirit God gives to true believers, john 7.39. who turn from sin, Proverbs 1.23. and make conscience of obedience, Acts 5.32. And therefore have the godly testified the fruition and feeling of it, as David Psalm. 4.7. Thou hast put gladness in my heart, more than in the time that their corn & their wine increased. He had more joy in God's favour then worldlings had in all their abundance. God was his exceeding joy, Ps. 43.4. his favour was better than life: and therewith his soul was satisfied as with marrow and fatness, Psalm 63.3, 5. Unto jeremy also was God's word the joy and rejoicing of his heart, jeremy 15.16. Paul and Silas sang praises to GOD in the prison, when their feet were made fast in the stocks, and they had been sore beaten and shamefully entreated the day before, Acts 16.23, 24, 25. They found by experience that GOD in Christ was the father of mercies and the God of all comfort who comforted them in all their tribulations: as the sufferings of Christ did abound in them, so their consolation also abounded by Christ, 2 Cor. 1.3, 4, 5. But natural men, that live in sin, do want the spirit, jude verse 19 and therefore no marvel though they have no savour nor relish of joy in Religion. The natural man receiveth not the things of the Spirit of God, they are foolishness unto him; neither can he know them because they are spiritually discerned, 1 Cor. 2.14. They are strangers from the covenants of promise, Ephesi. 2.12. and a stranger doth not intermeddle with this joy, Pro. 14.10. It is one of the mysteries of the kingdom which is not known by nature but by the gift of grace, Matthew 13.11. The Philistines could not read Sampsons' riddle till they had ploughed with his Heifer, judges 14.18. No more can natural men discern the sweet content of grace but by the operation of the Holy Ghost the only worker of grace. But whence is it, 2. Objection. saith the natural man, that some who are strict and zealous in Religion, and seem to make great conscience of their ways, do yet spend their days in much bitterness and sorrow, giving small evidence that any such joy is to be found in their Religion. Answ. Answer. Surely God doth then visit upon them the days of Baalim, Hos. 2.13. wherein they went after their own sinful pleasures and forgot the Lord: therefore doth the LORD writ bitter things against them, and make them to possess the sins of their youth, job 13.26. Because they have sinned against the Lord, and have not obeyed the voice of the Lord, therefore is this evil happened unto them, jeremy 44.23. But yet if this their sorrow for their former sins be godly, which will best appear by the amendment of their lives, they shall find by good experience, that of very faithfulness God afflicted them: as David did Psalm 119.75. For 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. In duetime he will comfort all such mourners, and give them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness, Isaiah 61.2, 3. For to the upright there ariseth light in darkness, that is, joy and gladness in distress, Psalm 112.4. And though for a time they be in heaviness, yet peace shall come: They that wait upon the Lord, shall renew their strength, Isaiah 40.31. Many be the troubles of the righteous, but the Lord will deliver them out of all, Psal. 34.19. 2. Use for reproof. Worldly care is unworthy the holy profession of adoption. Secondly, this shows plainly how unworthy of the Lord, and of their holy profession of adoption, many that live in the bosom of the Church do lead their lives. For what is more ordinary than to call God Father, in saying the Lords Prayer? And yet who can say my heart is clean, I am free from these worldly carking cares? For though like bitter sap it sometime lie hid in the root of the heart, yet indeed hath it a daily spring time, as may appear by these bad fruits which do fearfully abound in many men's lives. First, Five evidences of worldly care. 1. practices to get worldly wealth. manifold unjust and ungodly practices to get or increase worldly wealth, as false weights and measures, lying, swearing and forswearing, extortion, stealing, oppression, and the like. Where any of these are in use & practice, plain evidence is given of distrust in GOD'S providence, and so of the dominion of this sinful worldly carking care. For were men indeed persuaded that the power to get wealth came from God, Deut. 8 18. and that his blessing made them rich, Proverbs 10.22. they would content themselves with the moderate use of lawful means to serve his providence, wherein they might comfortably wait for his blessing; and not betake themselves to such ungodly courses, as are plain services of the Devil, the God of this world, for the wealth thereof. 2. Ordinary use of wicked means to remove corporal evils. Secondly, the ordinary use of wicked and forbidden means to prevent or remove worldly losses and corporal evils, as to consult with Magicians, witches, or Sorcerers, as Saul did when he was distressed by the Host of the Philistines, 1 Sam. 28.7. Seek me a woman that hath a familiar spirit, etc. And Ahaziah King of Israel, who sent to inquire of Baalzebub the God of Ekron, whether he should recover of his disease, 2 Kings 1.1, 2. This is a most fearful proclaiming of distrust in GOD, when they seek to the devil God's utter enemy. Is it not because there is no God in Israel, that thou sendest to inquire of Baalzebub the God of Ekron? ver. 6. Thirdly, 3. Neglect to sanctify the use of lawful means by prayer. the ordinary neglect to sanctify the use of lawful means by prayer to GOD for his blessing. Thus Asa one of the good Kings of judah sinned, when being diseased in his feet he sought unto the Physicians, and not unto the Lord, 2 Chron. 16.12. And it is the common course of many families, to follow their worldly business diligently, but seldom or never to sanctify their labour and pains by prayer and thanksgiving to Almighty God the giver of all blessings. 4. Excessive sorrow and fear in times of danger. Fourthly, excessive sorrow and fear in times of danger and distress, with great deadness of heart when outward means do fail and dangers approach: as though the power and mercy of God for their help and safety were tied to the means. This was the sin of Israel at the Red Sea: when the Host of Pharaoh drew near unto them they were sore afraid, and cried out against Moses for bringing them out of Egypt, Exodus 14.10, 11, 12. Hence also came all their murmurings in the wilderness, when they wanted bread, or flesh, or water, as Exodus 16.3. and 15, 24. They had not yet learned to rest and rely upon his power and providence that brought them thither. Fifthly, 5. Frailties hearing of GOD'S Word. fruitless and unprofitable hearing of God's word. For the cares of this world are one kind of spiritual thorns that choke the seed of grace in the ground of men's hearts, that it brings no fruit to perfection, Luke 8. verse 14. All these give plain evidence of worldly carking care, & justly deserve reproof for transgressing this holy command, that bids us, Be careful for nothing. 3. Use: for admoni ion. This lesson most needful though hard to corrupt nature. For admonition, it serves fitly to move every one, to endeavour obedience to this command, in labouring to free his heart in every thing from distrustful worldly care. A lesson most needful in these evil days and perilous times; hard indeed to our corrupt nature, which the Scripture calleth flesh and blood. But the child of GOD must look to a better guide, and not plead for it, for flesh and blood cannot inherit the kingdom of God, 1 Cor. 15.50. The wisdom of the flesh is death: and so rebellious to the will of God, that they that are in the flesh cannot please God, Rom. 8.6, 7, 8. Now the practice of this duty stands in this: Wherein the practice of this duty stands. that using lawful means moderately, for the fruition of blessings, or freedom from evils, we then sanctify the same by prayer to GOD for his mercy and blessing; and then leave the issue and success wholly to his good pleasure, whatsoever the case be. Thus doing we shall neither tempt God by neglect of means, nor yet perplex ourselves about the success, What ground we must lay that we may do so. through distrust in his mercy. And that we may so do, we must lay this good foundation; Make sure we stand rightly in covenant with GOD through faith in CHRIST JESUS: for he that cometh unto God must believe, Hebrews 11.6. and then we have good title to all God's promises, whereat true faith doth ever look: and to them that have obtained that precious grace are given exceeding great and precious promises, 2 Peter 1.1, 4. All the promises of God are in him, yea, and in him, Amen, that is, in Christ jesus most sure and certain to true believers, 2 Cor. 1.20. This estate once had we must in every thing that may perplex us stir up this precious grace of faith, and set it a working: which seems to be the Lords meaning in that golden sentence oft repeated, The just shall live by faith, That faith may have its perfect work three things to be considered. Hab. 2.4. Rom. 1.17. Hebr. 10.38. And that this grace may have its perfect work, to free our hearts from distrustful and perplexing worldly cares, we must rightly inform ourselves in three things. First, in God's sovereign right to inflict upon his dearest servants, when, where, and how he pleaseth either death itself, or any evil that is a forerunner thereof, for their sins original and actual. Secondly, in the different nature of God's promises, and in his divine royalty, for time, measure, and manner of performance. Thirdly, in God's good pleasure to exercise his Children and servants many times under sore afflictions: all of which he will cause to work for their good, out of his tender love in Christ which remaineth constant unto them, under their greatest miseries. 1. God's right and sovereignty. For the first: that God hath right and sovereignty to inflict upon his dearest servants, either death itself, or any evil that is a forerunner thereof, as famine, sickness, sword of the enemy and the like, when, and where he will, for their sins original and actual, is most plain, Romans 5.12. By one man sin entered into the world and death by sin, and death went over all, in as much as all have sinned, Hebr. 9.27. It is appointed unto man once to dye. Death then being our debt to God, who shall deny him liberty to call for his due. And for his right to inflict upon them hunger, thirst, sickness, sorrow and the like, none can deny it, that considers the afflictions of the godly: as of job in loss of goods, and of all his Children by sudden death, job 1.15.16, 19 in grievous boils upon his body, from the sole of his foot unto his crown, Chapter 2. ver. 7. and of David, who complains that he had no soundness in his flesh, Psal. 38.3. his wounds stanke and were corrupt verse 5. his loins were filled with a loathsome disease verse 7. he was feeble and sore broken: yea he roared for the very disquietness of his heart, verse 8. 2 〈◊〉 different nature of God's promises. For the second: Gods promises are of two sorts: some concern the life that now is; others that which is to come, 1 Tim. 4.8. And among these latter, which be heavenly and spiritual there is a difference. Some are of blessings absolutely necessary to salvation, as justification, adoption, regeneration and the like: others are very comfortable, but yet not simply necessary to salvation, as the sensible feeling of God's love, and inward joy thereupon, strength of faith and great increase in other graces, fare above that measure which is simply needful to the being and truth of grace. Now GOD'S promises of blessings simply needful to salvation, be absolutely made in Christ to true believers, without exception; as Acts 16.31. Believe in the Lord jesus and thou shalt be saved. But other spiritual graces less necessary, and all temporal blessings must be understood to be promised with the exception of the Cross: to wit, that true believers shall have them upon their sober and sanctified use of lawful means, unless it seem good to GOD, by the want of such blessings, to correct them for their sins, as he did David, 2 Sam. 12.10, 11. The sword shall never departed from thy house, because thou hast despised me, Psalm 118.18. The Lord hath chastened me sore, but he hath not given me over unto death. Or else to make trial of their faith and patience, as he dealt with job in his afflictions, job 2.3. Thou movest me against him to destroy him without cause: and Chapter 23.10. He knoweth the way that I take: when he hath tried me I shall come forth as gold. Also God's royalty for time, manner, God's royalty. and measure of performing his promises is very remarkable. In these circumstances he retaineth and exerciseth divine liberty, and looketh that his Children should wait for the evidence of his good pleasure, and rest contented therewith when he doth manifest the same, though it do not answer their desires. And he blameth those, that will limit or confine him in any of these, as his people did in the wilderness, when they would as it were point out their own provision, For time. Psalm 78.20, 41. In particular, for the time, when GOD will do this or that thing, which he hath promised indefinitely, he shows his royalty to his Disciples, Acts 1.7. It is not for you to know the times, which God hath put in his own power. In this circumstance he requireth the patience of faith, saying, Manner. He that believeth shall not make haste, Isa. 28.15. And for manner of performance sometime he giveth the particular blessing asked: As upon Elias prayer he sent first drought, and then after rain, james 5.17, 18. Other while instead of the blessing asked, he giveth some other thing answerable thereunto, making more for his own glory and the good of his servants: as when Paul besought the Lord thrice, that the thorn in the flesh, the messenger of Satan might departed from him, God said, my grace is sufficient, 2 Cor. 12.7, 8, 9 GOD did not free him from the assault, but gave him ability of grace to resist. Yea our blessed Saviour in his bitter agony in the Garden, offered up prayers and supplications, with strong crying and tears, unto him that was able to save him from death, and was heard in that he feared, Hebr. 5.7. Not by a total freedom from the Cup of his bitter passion, though he had said, Father, if it be possible let this Cup pass from me, Matthew 26.39. but by making him willing and able to bear it, and in suffering to overcome. For after this prayer he said to Peter, The Cup which my Father hath given me, shall I not drink it? john 18.11. and in suffering bee overcame, And measure of performing his promises. Rev. 3.21. Likewise in the measure of his gifts and blessings to his servants, and of their deliverance from evils, he retaineth and exerciseth divine liberty and sovereignty. Some he maketh high, others low: some rich, and others poor, job 34.19 To one he giveth five talents, to another two, to another one, Matthew 25.15. He suffered no man to do wrong to Abraham, Isaac, and jacob, but rebuked Kings for their sakes, Psalm. 105.14. Yet he will suffer joseph to be sold for a servant, and to be laid in irons wrongfully, verse 17, 18. and he suffers his servant job to be rob of his goods, bereft of his Children, sore afflicted in his body, and grieved by his dearest friends, so as he escaped, but with the Skin of his teeth, job 19 verse 19, 20. 3. God's good pleasure to exercise his Children in affliction for their good four ways. 1. To purge out some corruption. For the third, it pleaseth God many times to exercise his dear children under sore afflictions, for his glory in their good sundry ways; as First, to purge out some corruption, and to make them white, Dan. 11.35. Some of them of understanding shall, fall to try them, and to purge, and to make them white, job 23.10. When he hath tried me I shall come forth as the gold. 2. To teach them obedience. Secondly, to teach them obedience, as well in eschewing evil, Psal. 119.67. Before I was afflicted I went astray: but now have I kept thy word: as also in doing good, so Christ jesus learned obedience by the things he did suffer, Heb. 5.8. and the Apostles learned by afflictions to trust in God, 2 Cor. 1.9. Thirdly, 3. To try their faith and patience. to try their faith and patience, as he did in job: whence great afflictions are called fiery trials sent to try God's Children, 1 Pet. 4 12. as Hebr. 11.36, 37. Others also were tried by cruel mockings and scourge, yea by bonds and imprisonments: they were stoned, sawen asunder, tempted, slain with the sword, etc. Fourthly, 4. To further them in holiness and happiness. for their furtherance in grace and holiness here, and in joy and happiness hereafter, james 1.3. The trial of faith worketh patience, Hebr. 12.10. God doth chasten us for our profit, that we might be partakers of his holiness, verse 11. though it be not joyous for the present, yet after it yields the quiet fruit of righteousness. Affliction is God's School wherein he teacheth the souls of his Children many a sweet lesson, as Psalm 119.71. It is good for me that I have been afflicted that I might learn thy statutes. This brings down their hearts, and causeth them to be more frequent in humble and earnest prayer, and more careful to meditate on God's word and works, as Psalm 77.2. In the day of my trouble I sought the Lord, verse 3. I remembered God: I complained, I considered the days of old, etc. all which are notable means of growth in grace, whereby, no doubt, their present joy & future glory shall be much increased: for our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory, 2 Cor. 4.17. The trial of faith shall be found unto praise, and honour, and glory at the appearing of Christ jesus, 1 Pet. 1.7. If we suffer we shall also reign with him, 2 Tim. 2.12. All which are great benefits of afflictions, and may well persuade us, that in the very extremity of them God's love in Christ is constant towards us. For what shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword, etc. Nay in all these things we are more than conquerors, through him that loved us. For I am persuaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall be able to separate us from the love of God, which is in Christ jesus our Lord, Rom. 8.35.37, 38.39. God correcteth every son whom he receiveth, and therein offereth himself unto us, as to sons, Hebr. 12.6, 7. These things well understood and thought upon will much enable faith to quiet and stay the heart in any distress whatsoever. Application of the doctrine in a case of spiritual distress through fear of damnation. For, to begin with the greatest matter of all, say thy soul is perplexed about thy salvation, thou hast great fears of hell, and little hopes of heaven, what must thou now do. Answ. First, look thou stand rightly in covenant with God, through faith in Christ jesus, in whom he revealeth himself to be the God of grace and mercy, justifying the ungodly and saving sinners, and believe in the Lord jesus. Secondly, whether thou use the means ordained to this end. Now God's means for this blessing is to believe in the Lord jesus, Acts 16.31. Believe in the Lord jesus Christ and thou shalt be saved, john 3.16. God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. What it is to believe. Now thus to believe is to rest and rely upon that which jesus Christ as Redeemer and Mediator hath done and suffered for the salvation of his Church. Ask then thine own heart, whether thou be not persuaded, that which God in Christ jesus is plentiful redemption and salvation, and in none other? demand again, whether thou do not unfeignedly desire to be found of God in Christ, and to rest and rely upon that, which he hath done and suffered for thy justification and salvation? Then consider, whether thou do use God's Ordinances conscionably, and in an holy manner, to get this grace of faith, and to grow therein. God's Ordinances, we know, GOD'S means for faith, the Word and Prayer. are the word and prayer: for faith cometh by hearing the word of God preached, Rom. 10.14, 17. and prayer obtains the HOLY GHOST, Luke 11.13. Which is the spirit of faith, 2 Cor. 4.13. therefore did the Disciples by prayer seek faith at Christ's hands, saying; Lord increase our faith, or put faith into us, The holy manner of using the means of faith in 3. things. 1. Breaking of the course of every known sin. Luk. 17.5. The conscionable and holy manner of using the foresaid Ordinances stands in three things. First, breaking off the course of every known sin, which is a work of darkness; wherein we cannot live and have fellowship with Christ, 1 joh. 1.6. Therefore Solomon saih, Turn you at my correction. Lo, I will pour out my spirit upon you, Proverbs 1.23. and john Baptist prepared the way of the Lord by preaching repentance unto the people, Matth. 3.1, 2, 3. without which there is little hope of attaining true faith in Christ, Mat. 21.32. Secondly, 2. Heartily desiring the grace we seek for. we must truly and heartily desire the grace we seek for. This desire is spiritual hunger and thirst whereto God hath made a promise of satisfaction, Isaiah 44.3. I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, Mat. 5.6. Blessed are they that hunger and thirst after righteousness for they shall be satisfied. Thirdly, 3. Yielding conscionable obedience to that we know. we must yield concionable obedience to that we know, as well in eschewing evil as in doing good: for to such belongs the gift of the Holy Ghost, Acts 5.32. We are witnesses, and the Holy Ghost, which GOD gives to them that obey him. Thus every one that would be saved must be careful to do. And when we have so done we must cast our burden upon the Lord, Psalm 55.22. that is, rest and rely upon the LORD for that thing, which we so seek for, in the foresaid use of means: and then have we his promise for the obtaining thereof; for he hath said, Commit thy way unto the Lord, trust in him, and he shall bring it to pass, Psalm. 37.5. On which promise if we rest, and wait patiently we shall be sure to speed: for he hath said, I will never leave thee nor forsake thee, Heb. 13.5. What though we yet feel not the joy of his salvation, whereto David desired to be restored? Psalm 51.12. Yet if we wait upon God in the use of means, we may say to ourselves as David did, Why art thou cast down, o my soul? why art thou disquieted in me? hope thou in God, for I shall yet praise him, who is the health of my countenance, and my God, Psalm 42.11. When Abraham believed God, so as it was imputed to him for righteousness, he had in himself no sense or feeling of any thing, whereon to ground his hope of that blessing which GOD promised: but only looked at God, being fully persuaded, that he who had promised was able to perform it, Romans 4.18, 19, 20, 21, 22. And on this practice of Abraham must we cast our thoughts, when we ourselves are perplexed with doubting in ourselves about our salvation: so shall we give glory to God, and receive his gift of eternal life, promised to all that believe: As Abraham and Sarah gave glory to God, in believing his promise, and received a son, when they were past age, in themselves hopeless Hebr. 11.11. Again, Application of the doctrine in cases of distress with outward evils say thou be distressed with outward evils, as wars, famine, sickness, banishment poverty, imprisonment or the like: Nay, say that many of these come together upon thee, so as thou art pressed out of measure above strength, and in thine own thinking thy case is desperate, must thou not be careful now? Answ. Surely no further than to use lawful means for thy comfort and deliverance, sanctifying the same by prayer to God for his blessing thereupon: which when thou hast done, though thy misery be with much extremity, yet if thou hast faith, and canst set it a working, thou shalt undoubtedly, by some of the three forenamed considerations, much quiet thyself, and free thy soul from excessive fear of evil. For first, doth this trouble thee, that thou art so sore distressed with sickness, poverty, want, imprisonment, or the like? Here then call to remembrance GOD'S right to inflict upon thee any, or all of these evils, when and where, and in what manner he pleaseth. For if thou be a true believer, thou wilt not think thyself exempted from any of those evils, which the Scripture saith be incident to God's children. It is the thought of the wicked to say to himself, I shall not be moved: I shall never be in adversity, Psalm 10.6. Indeed sometime corruption remaining will suggest the like into the godly: hence David said in his prosperity, I shall never be moved; but GOD quickly taught him another lesson, Thou didst hide thy face, and I was troubled, Psalm 30.6, 7. and though godly job said in the days of his honour and prosperity, I shall dye in my nest: I shall multiply my days as the sand, job 29.18. Yet it seems he had many times thoughts of his changeable estate; for saith he, when his sore afaffliction was upon him, The thing which I greatly feared is come upon me, job 3.25. And no doubt, if true faith be called to council in the days of peace, it will say it is the Lords mercies thou art not confounded: the continuance of thy freedom is the fruit of his patience: thou art debtor unto GOD for the suffering of any outward evil, yea and of many inward fears, either for correction of sin, or trial of grace, whensoever he is pleased to call thee to it: Now shall the debtor think it strange, that his creditor doth demand his due? Here the thief upon the Cross that repent will shame thee for repining, though thou shouldst suffer a shameful and painful violent death: fearest thou not God, saith he to his fellow, seeing thou art in the same condemnation (meaning with Christ jesus) we receive the due reward of our deeds: but this man hath done nothing amiss; Luke 23.40, 41. Look therefore unto jesus the Author and finisher of thy faith, who endured the Cross, and despised the shame, Hebrews 12.2. He was led as a sheep to the slaughter, and as a Lamb before the sheerer, dumb, so opened he not his mouth, Acts 8.32. And hereunto we are called, that is to suffer afflictions patiently, because Christ also suffered for us, leaving us an example, that we should follow his steps, 1 Pet. 2.21, 22, 23. But here thou thinkest upon GOD'S promise of deliverance made to his servants that call upon him in the day of trouble, Psalm. 50.15. and because thou hast prayed and art not delivered, therefore thou doubtest of his favour, as Psal. 22.1, 2. Answ. Here then, according to the second thing before commended to our consideration, call to remembrance the different nature of God's promises, and the exception of the Cross to be understood in all promises of blessings temporal, and spiritual also, which are not simply necessary to salvation. Let thy heart also think upon God's prerogative royal for time measure and manner, of performing these promises: and know that if God have given thee faith and patience in afflictions, though they be great and of long continuance, yet he hath vouchsafed gracious audience to thy prayers: even the same that he did to our blessed Saviour in the time of his passion, as before is showed. Thirdly, when thy distress and grief is very great, is thine heart afraid of Gods forsaking of thee? and canst thou hardly think he will suffer it to go so ill with those that be his Children, as it doth with thee. Answer. Yet be not dismayed: it is no marvel to see the weak reeds shaken with those blasts which make the strong cedars to bow and bend. When jonas the Prophet was in the Whale's belly, he saith to GOD, I am cast out of thy sight, jonas 2.4. Nay, our blessed Saviour himself cried out upon the Cross, My God, my God, why hast thou forsaken me, Matthew 27.46. know therefore thou that makest conscience of thy ways, that this fear of Gods forsaking thee, in times of distress, is from humane frailty, which the best have in them while they be in this world, and will more strongly assault them, upon the remembrance of former sins, though repent of, and upon the conscience of corruption remaining, though it do not reign: as we may see in job when he saith unto God, wherefore hidest thou thy face, and holdest me for thine enemy? For thou writest bitter things against me, and makest me to possess the iniquities of my youth, job 13.24, 26. and more fully in David acknowledging his frailty in this very case; My spirit, saith he, was overwhelmed, I am so sore troubled, I cannot speak. Will the Lord cast off for ever? Is his mercy clean gone? Hath God forgotten to be gracious? And I said, this is mine ininfirmitie, that is, this is my great weakness to doubt of God's mercy, because of my present troubles, Psalm 77.3.4, 7, 8, 9, 10. Here thou must bring thy heart to the third thing before, commended to thy observation, viz. That GOD is pleased to exercise his own dear children under great and sore afflictions, for most excellent ends, as before is showed. And indeed, what distress can befall thee, wherein faith, set a work to consider of Gods dealing with his own children, may not set before thy view some of the Lords worthies, better than thyself, who have suffered the like or far greater evils than are upon thee? Was not righteous Lot taken captive in War, with all his goods? Gen. 14.12, 14 Was not joseph sold for a servant, cast into prison, and laid in irons? Psa. 105.17, 18. Was not the Prophet jeremy smitten, and cast into the miry dungeon? jer. 37.15, 16. Was not David hunted after to be slain by Saul, as one hunteth a Partridge in the Mountains? 1 Samuel 26.20. Was not Ziklag, where David and his men dwelled, burnt with fire by the Ama lakites and their wives, and Children with all their goods taken captives, 1 Sa. 30.1, 2, 5. Were not the Lords Priests, to the number of fourscore and five persons, their City, both men, Women, and Children and sucklings, Oxen, Sheep, and Asses smitten with the edge of the sword by the command of their own King, upon a false surmise of conspiracy with innocent David? 1 Sam. 22.13, 18, 19 Was not jonathan, David's dearest friend, slain by the uncircumcised Philistines? 1 Sam. 31.2. Nay was not good King josiah slain by Pharaoh-Neco at Megiddo like unto whom there was no KING before him, that turned to the Lord with all his heart, with all his soul, etc. 2 King. 23.25, 27. Was not john Baptist, greater than whom there rose none before him among them that are borne of women, Matthew 11.11. imprisoned by Herod, for doing his duty, in telling him it was not lawful for him to have his brother Philip's Wife: and afterward beheaded upon a most trivial occasion, even to gratify a damsel for her dancing? Mar. 6.18.26, 27. Which of the Prophets did not the people of the jews persecute? Acts 7. 52. Had not other of God's servants, before Christ's incarnation, trial of cruel mockings and scourge, of bonds and imprisonments? Were they not stoned, sawen asunder, tempted, slain with the sword: did they not wander about in Sheepskins, and Goat-skinnes, being destitute, afflicted, and tormented, though the world were not worthy of them? Hebrews 11.36, 37, 38. And were not Christ's own Disciples, and holy Apostles sent forth as Lambs amongst Wolves? Luke 10.3. and set forth as men approved unto death, made a spectacle to the world, reviled, persecuted, defamed, made the filth of the world, and the offscouring of all things? 1 Cor. 4.9, 13. Was not Paul in labours abundant, in stripes above measure, in prison frequent, in death oft? Received he not of the jews five times forty stripes save one? was he not thrice beaten with rods? once stoned? and thrice suffered shipwreck? was he not in journeyings often, in perils of waters, in perils of robbers, in perils by his own country men, in perils by the heathen, in perils in the City, in perils in the wilderness, in perils in the Sea, in perils among false brethren: in weariness and painfulness; in watchings often, in hunger and thirst, in fastings often, in cold and nakedness? etc. 2 Cor. 11.23, 24, 27. Nay, which is more than all the former, was not our blessed Saviour himself persecuted, and apprehended by the hands of the ungodly? Was he not buffeted and spit upon, crowned with thorns, scourged, and most shamefully condemned and crucified? Now then, what thinkest thou of thyself? art thou better than these? dost thou think God forsook them in their afflictions? Why then, stir up thy heart to say unto the Lord, with subjection to his will, even for the sustaining of death itself; It is enough, Lord, take away my life, for I am no better than my fathers, 1 Kings 19.4. When affliction increaseth, and death approacheth, then look unto jesus the Author and finisher of thy faith lest thou be wearied and faint in thy mind. He left himself an example, that we should follow his steps, in suffering affliction patiently. Now when Peter would have rescued his apprehension by force of arms, he forbade him, saying, The Cup which my Father hath given me, shall I not drink it? john 18.11. And remember this word of his, The servant is not greater than his master: If they have persecuted me, they will also persecute you, john 16. ver. 20. Add hereunto the consideration of God's special providence over thee in all thine afflictions: whereupon Christ jesus bids thee, not to fear them that can kill the body, but are not able to kill the soul. Are not two Sparrows sold for a farthing? and one of them shall not fall to the ground without your Father. The very hairs of your head are all numbered. Fear ye not therefore, for ye are of more value than many Sparrows, Matthew 10.29.30, 31. God is faithful who will not suffer you to be tempted above that you are able, but will with the temptation also make a way to escape, that ye may be able to bear it, 1 Cor. 10.13. Lastly, remember that his love in Christ jesus is firm and constant unto thee, in thy greatest affliction; See Romen 8.35, 38, 39 What shall separate us from the love of God which is in Christ jesus? Surely nothing can do it, as the things there named, and accounted unable, do plainly show, tribulation, anguish, or distress, persecution, famine, peril, sword, etc. For whom he loves in CHRIST his Son, he loves to the end, john 13.1. his gifts and calling to grace and favour in CHRIST are without repentance, Rom. 11.29. Nay more, rest assured, that as the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us, Rom. 8.18. so our light affliction, which is but for a moment, worketh for us a fare more excellent, and eternal weight of glory, 2 Cor. 4.17. The conclusion of the whole By these and such like considerations will the spirits of the godly sustain their infirmities. Thus will true believers, with godly David, encourage themselves in the Lord their God, even when violent death approacheth towards them, 1 Sam. 30.6. In the multitude of their own perplexing thoughts within them, will the Lords comforts delight their souls, Psal. 94.19. Take notice therefore of this duty to strive against distracting worldly cares. Consider the grounds, or reasons, whereby it is pressed: as that thine heavenly father careth for thee: these worldly cares discredit and disgrace thine holy profession; they are a great and needless, nay a very hurtful burden to thy poor soul: for the avoiding whereof thou must set faith a work in every difficulty, small or great, according to the direction before prescribed. So though thou be weak in thyself, yet shalt thou be strong in the Lord, and in whatsoever state thou art, thou shalt be therewith content. Thou shalt know how to be abased, and how to abound; both to be full and to be hungry; both to abound and to suffer need: yea, to do all things through Christ which strengtheneth thee, Phil. 4.11, 12, 13. FINIS. A REQVEST By the Executors of Mr. Pierson, occasioned by the concealing and detaining of some of his writings and papers, by such as borrowed them in the life time of Master PIERSON. Whereas in the former epistle intimation is given of some other writings of this reverend Author fit to be published, I think it not amiss to let the Reader understand, that the thing chiefly intended therein, is an excellent Exposition of the first Epistle of Saint john: a work, as is conceived both of extraordinary worth and use, and which should have first been offered to the public view, but that upon perusal there was found a great breach in it, by reason that the whole third Chapter, and a few verses in the beginning of the fourth were wanting: that part being, as others had been, imparted to some private friend who hitherto hath neither made restitution, nor given any notice of it. Whereupon it is thought fit by those that are interested in the whole, that this opportunity should be taken to give notice of the defect in that part, being fully persuaded that none will either be so envious at others, or deal so unfaithfully with him whose life and labours were wholly devoted to the public good, as privately to detain the papers themselves, or any knowledge that they have of them, or their probable conjecture to whom they have heard any of his writings have been lent: when as by giving notice of that part they shall not only deal justly with those whose right it is, but wisely likewise for themselves; who by that means in stead of a broken part may come to have the whole in such sort as will be fit both for their own and others use, and withal prevent that imputation which will lie upon them, if it be discovered otherwise; which they may easily conceive is neither impossible nor improbable. For charity bids me hope that the concealment of it hitherto hath only been out of ignorance in what hand the rest did lie unto which it ought to be restored: and that since it is thus publicly now called for, it will be no longer detained, I will not say, from them that are particularly interested only; but from the Church of God in general, and all good Christians that might reap benefit and comfort by it.