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mise belpin troubles, how are we cheared with ic? Ought not the promises of God chen co be a strong consolacion to us? The proper life of a Christian is to take his comforts, and supports from the promises of God, and not only from his ontward providences. God many times alters the difensations of his Providence, but does
not alter nis promises. The promises are the E Saints inheritance, Ifa.54.17. No weapon that
is formed against thee shall proper and every
upon God, and account him all in all, even in thy highest and fullest enjoyment of the creature. Let not the creacure be the object of thy trust at any time. Trust and dependance is the greatest homage and respect we can yeeld to the Creatour. Therefore Foob Chap.31.24. saies, If i have made Gold my bope, or have said to the fine Gold, thou art my confidence. V.25. If I have rejoyced because my
wealth was great, and because my hand had gotten much,&c. V.28. I should have denied the God that is above. Men are very apt to make riches the faffe of their lives, and the stay of their posterity, and so cheir hearts leaning on them, are taken off from God. The great danger of riches is the trusting in them, Mark 10.23. Fe fus faith unto his Disciples, how hardly shall those that have riches enter into the Kingdom of God. V.24. And the Disciples were astonished as his word, Best Fesus answereth again, and faith unto them, children, how hard is it for them that trust in riches to enter into the Kingdome of God?
How many rich men are chere, that look ap. on themselves as it were intrenched within their eftates, and so promise themselves security a. gainst all dangers. Thus God is not regarded, but their wealth, and world!y greatnesse is made their rock and fortres: therefore covetoxsxeß is called Idolatry, Col 3.5. And tbe covetous man an Idolater, not so much for his love to riches, as his trust in riches. Take heed therefore of making an Idol of the creature, do not build chy happinesse, or felicity, on any thing chou dost here enjoy. When God affords thee creature comforts, trust not in chem. Live upon God in the use, and live upon God in the abfence of the creature.
Direction 4. Use lawful and fair means, for accomplifhing and bringing about thy lawful
designes, but let thy main trust be on God. Do thy dury, and commic thy self and thy affairs to
him in quietnefse of hearc. For a man to say, he · grofts in God, and yet neglects to do bis dury, this
is but co mock God; a moderate care in the management of our affairs is very commendable, which puts a man upon praier, and an huthble diligence in the use of lawful means ; that once done,a Christian should labour after a holy moderation and composednese of Spirit: and should take heed his heart be noc fixed too much on any thing here below to his disturbance. He should put all his waies and affairs into Gods hands. He should wait paciently, how God
will cast his affairs, and then submit, and ac: quiefse in the issues of Providence. O how sweet
a life leads that Christian, who lives in conci. nual dependance on God! This kind of life discharges the creature of all chat is burdeosom, of all carking cares, and tormenting fears; Ic leaves nothing upon him, but a conscionable use of the means, no life makes us so bumble, fo lowly, fo nothing in our own eies, as this life of Faith, which teccheth all from God. Faich usech means, but trusteth in God alone,
In all thy affairs cherefore still seek co the Lord, and apply chy selfanto him, and trust in him. We are dark creatures, and easily overMhoot our selves; we have not wisdome enough co manage our OWA affairs. God can counsell us,
when we know not how to give counsell to our selves : And God cakes ic well to be advised with by us. Hereby we acknowledge our subje&tion to him, when we will nor stir a foot without advising with him, when we desire not to be ordered by our own wisdome, but trust in the Lord with all enr hearts, and do not lean to om owå understanding, as Solomon advises, Prov. 3.5. Take heed therefore of inordinate carefulnesse, and distrusting God. Consider the evil of rhis fin in chese four particulars.
1. No fin more dishonours God, and robs him of his Glory, than this fin doch. I cannoc indeed rob God of his effentiall
, but it does of his declarative Glory. We glorifie God declaratively when we trust in him, and thereby declare to che world, that we own and acknowledge those his excellencies of wisdome, power, mercy, faithfuluesse, which his Word ascribes unto him: And therefore 'çis faid of Abraham, Rom.4.20. That he ftag. gered not at the promise of God through unbelief; but was strong in Faith, giving Glory to God. V.21. As being fully perfvaded, that what he had promised, he was able also to pero form, ver.22. And therefore it was him for righteousnes. unbelief doch blemish all those four attributes of God, before men tioned, his wisdom, his power, his Goodnese, his Faithfulnesse ; 'cis an interprecative blaf
phemy, and calling all these inco question, and so an high injury and dishonour unto God: Whereas faith is said to justifie’God, Luk, 7.29. that is, to protesle and acknowledge him co be fach a God as his Word reveals him tobe,
2. Nothing doch more debar, and shut out Gods operation, in order to our relief and helpihin this fin. If by taking only moderate and due care, we would resigne up our selves, and our concernments into the hands of God, he would charge himself with us. But if we will immoderatly carks and care, and be so peremptory in our designes, and will not submic chem uoco him; chen God is discharged, we must look to our selves. Therefore 'cis not only our duty, but oar in. tereft
, co resigne up our selves to God, and to submit our concernments to his will.
3. Unbelief 'cis a sin, against which God hath exceedingly declar'd his difpleasure: The Apostle tels us, the children of Israel were de. stroied in the wilderresse for unbelief; Many were their fins chere,' Murmurings, luftings, Idolatry, but the main reason of their punishment was, they believed not. Look to their finall excifion, and cutting off, why what was ic for? for unbelief were they broken off, Rom. II. 20. That noble man in 2 Kings 8.2. was troden to death for distrusting Gods power, and could only see the plenty, did noc caft of it.