disturbs not that which preserves the quiet of the house the peace of the soul that which does extinguish not that which does inflame our charity that which is a servile not that which is a filial fear To fear because we have sinned against God as an avenging Iudge this servile fear love quiet casts out of doors but not to sin because we fear offending God as a gracious Father this filial fear it is so far from being cast out that it is loves dearest inmate the one mutually sustaining the other so that we may well pray as the Church hath well taught us Collect second Sund af Trin. Lord make us to have a perpetual fear and love of thy holy name § 7. However then the external profession of the truly religious may be imitated by that artificial sanctity of the formal hypocrite yet who is' t that can draw out the lineaments of life sense and motion Who can counterfeit the internal forms and active principles of grace secrets not visible to the eye but sensible to the soul from whence we draw an infallible argument of Gods blessing to say with David The secret of the Lord is with them that fear him and he will shew them his Covenant § 8. The second Medium the manifestations of his love He will shew them his Covenant 1 Cor. 2.14 the natural man knoweth not the things of the Spirit of God and no wonder for he is blind at least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.9 as St. Peter speaks non procul videns one sand-blind that cannot see a far off the good things of Gods Covenant and grace they are deep and in their depth have too much of misterious darkness they are high and in their height have too much of glorious brightness for the purblind eye of the earthly soul and carnal man to search and apprehend And O the refreshings of divine love to the truely penitent when God by his word discovers their sin then by his spirit he withal manifests his grace he shews them his Covenant even life and salvation by Jesus Christ And by this we may know whether the discovery of sin be a temptation or an humiliation whether it be from Satan to tempt to despair or from God to humble in repentance § 9. The spirit of grace and truth laies open sin in the soul as a careful Chyrurgeon doth a wound in the body in a warm room among tender friends and with suppleing remedies his end not being to torture but to heal not to make soar but to make whole but now the spirit of error and wickedness laies open sin as the mischeivous murderer does the wound in the open air and the soul drawn away from Christ and his promises on purpose to torment and kill not to cure and save The promises priviledges and blessings then of Gods Covenant they are not known in their saving truth but by the humble soul even by those who fear the Lord for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Sept. to them the Lord will declare and make known his Covenant even his Covenant of Crace in which are concentred all the promises of the Gospel and this Covenant he will shew to them that fear him especially in that which is the firm foundation of their comforts as to the immutability of his love and the stability of his promise § 10. First The immutability of his love the grace and love of God as the Agent is not founded upon any motives or reasons in man as the object as if merit or worth in man did either beget or continue favor and love in God Rom. 4.5 Rom. 5.10 Ephes 2.5 Rom. 3.24 no he justifies us when ungodly he reconciles us when enemies he quickens us when dead and therefore must it be that we are freely justified and so eternally saved by his grace through the redemption that is in Iesus Christ Now if when enemies by wicked works Col. 1.21 we were reconciled by the death of Christ if when dead in sins we were were quickened by the Spirit of grace how much more being quickened being reconciled shall our infirmities be pardoned our falls repaired our persons accepted and our services rewarded If when we were enemies Gods grace did prevent us to make us his children how much more being Gods children shall the same grace preserve us from becoming his enemies § 11. The love of God in his Covenant of grace Jer. 31.3 it is an everlasting love which everlasting love sure cannot end in an eternal hate So that though we are unworthy yet does he continue gracious though we deserve his wrath yet will he bestow his love his love unchangeable like himself for God is love and as Mal. 3.6 I am the Lord I change not therefore ye sons of Jacob are not consumed § 12. 2. The stability of his promise In Jer. 32.40 God tells us he will make an everlasting Covenant with his people And how is â—t everlasting why says God I will not turn away from them to do them good But though God be immutable in his grace unchangeable in his love and so constant in his promise yet what if his people through humane frailty fall from him and so make void the Covenant of the Almighty To this God himself gives answer v. 40. for the comfort of all the faithful I will put my fear into their hearts saith the Lord that they shall not depart from me Thus does God give the promise and strengthens man to the condition of his Covenant so that they who are begotten to a lively hope by Jesus Christ 1 Pet. 1.5 are kept by the power of God through faith to salvation And thus our holiness depends upon Gods promise not Gods promise upon our holiness Deus facit ut nos faciamus quae praecepit nos non facimus ut ille faciat quae promisit so S. Aug. God makes us to do what he hath commanded we do not make God to do what he hath promised But as remission of sins is from his grace even his gracious favor accepting so is the obedience of faith from his grace too even the grace of his Spirit sanctifying § 13. So that all our comfort of soul and peace of conscience is firmly fixt upon this sure Basis this firm foundation the immutability of Gods love and the stability of his promise For so Heb. 6.17 God willing more abundantly to shew unto the heirs of promise the immutability of his counsel and in that his love he confirm'd it by an oath And wherefore Was it to make his obligation more firm No but to make our consolation more full For so v. 18. it was that by two immutable things in which it was impossible for God to lye we might have strong consolation Gods covenant is not made the more firm or sure by oath then by promise for that his truth as his nature it is without variableness or shadow of turning
God gracious and merciful accept me in thy Beloved even Jesus Christ in whom alone thou art well pleased and for his sake let me not go from before thee without a blessing a blessing of pardon and of peace a blessing of thy Spirit and of thy grace a blessing of thy favor and of thy love in the Lord Jesus Thus Lord say of me Thou hast blessed me and that I shall be blessed for ever Amen Amen Here rising up and making thine humble adoration before the Throne ot Glory say Halleluiah Salvation be unto our God and to the Lamb for ever Amen Halleluiah 4. After all this if thy foul thoughts shall yet continue or renew their assaults as it may be they will for a time let them pass like lightening and so though they suddenly startle yet let them not long discontent thy soul for this slighting is the best resisting and thou shalt sooner be quit of them by a pious neglect then by an eager opposition Like angry Bees such are foul and blasphemous thoughts Isa 30.15 Ps 118.12 they are better avoided in passing by then in beating off This Direction is well attested by the experience of a Minister of Christ with whom I have had intimate acquaintance who being devoutly employed in the ministration of the holy Eucharist Satan to disturb his devotion and thereby disquiet his soul assaults him with the sudden suggestion of foul thoughts He startled with their appearance in so sacred an action began a contest of holy indignation which contest heightened their rage and the more entangled his soul In this secret trouble he observes how busie the Flies were in that hot season about the Cup which he was administring and that he in prudence as well as piety was regardless of their buzzing and kept himself intent upon the holy service This became presently his instruction from thence raising this sudden Meditation Sure Satan envies the sweet comforts of my soul in communion with my Jesus and therefore sends these busie Thoughts to suck up their sweetness which if I strive to beat off they do but the more disturb my soul I will therefore do with Satans suggestions as with the Flies pass them by in a silent contempt not think to drive them away by a forcible opposition And he thus resolv'd they soon vanish'd keeping his heart fixt upon his God and his eye intent upon the present Solemnity 5. And lastly O thou afflicted soul do wth thy God when assaulted with frightful thoughts as children do with their parents when they behold any frightful thing even cling closer and hold faster to him And doubt not when Satan sees that what he intends to drive thee from thy God draws thee neerer to him he will soon cease the violence of his temptations And when the Devil hath left thee Mat. 4.11 Isa 63.9 Mal 3.1 Angels will come and minister unto thee especially the Angel of the Covenant Christ Jesus he shall revive and glad thy soul with the quickening graces and chearing comforts of his Spirit CHAP. III. The Souls Conflict from some late Relapses into Sin AS Physicians make a soveraign Antidote of the Vipers flesh to destroy its poison Heb. 2.17 18. Heb. 4.15 16. so doth Christ a saving Medicine of Satans temptations to defeat his malice Christ being tempted even to sanctifie our temptations and to be himself at once our refuge and our pattern that as we are guarded by his power so we may be instructed by his example Mat. 4.4.7.10 Eph. 6.17 Jam. 4.7 And what is the instruction but that of spiritual wisdom and holy resolution in opposing the Word of God to the wiles of Satan and so resisting till he flie from us And when Satan is beat back in his temptations oh how do the comforts of Christs Spirit return upon our souls to quicken strengthen and establish them Whensoever then we hear the mournful complaints of languishing souls upon Relapses into sin Job 13.24 Job 14.17 Ps 43 2. that God accounts them his enemies seals up their transgressions and casts them off They are the passionate Expressions of a distrustful impatience Satan by his suggestions so aggravating their guilt and heightening their provocation Luk. 5.31 1 Joh. 1.7 that thereby the soul becomes wholly fixt upon the disease eying neither the Physician not his remedy neither Christ nor his blood Yea the soul becomes so overburdened with its debt that it views neither the Surety Heb. 7.22 Joh. 1.16 Luk. 24.47 Joh 3.16.34 nor his sufficiencie neither Jesus nor his fulness both which are presented to the Penitent in the Promises In this distress of soul hear the Words of Complaint yea hear the deep and mournful lamentations of the relapsed Saint plung'd in the sink of sin and sunk in the mire of uncleanness The Words of Complaint Oh woe is me how is the Crown fallen from my head How is all my joy and comfort fled from my soul How are my sins and my sorrows together increased Oh my backslidings from my God! Oh my sinful departings from my Saviour Wretched man how have I forsaken my first love cast off my former zeal and by my sinful Apostacie quenched yea griev'd the Spirit of my God So that whereas before I did delight in his serviâ—e I now shame and fear to come into his presence whereas before his Spirit did enlarge my heart with comforts now my sin doth fill my soul with horrors Oh what shall I do I have abused the mercy of my God despised his love profan'd his holiness and offended his Majesty And what hope of pardon from an abused mercy What hope of favor from a despised love What hope of Communion with a profan'd Holiness What hope of acceptance with an offended Majesty These the Words of Complaint And now to set open a safe Harbor for the humble and penitent not to set up a vain shelter for the profane and presumptuous Observe The Grounds of Comfort 1. The immutability of Gods love The grace and love of God as the Agent is not founded upon any motives or reasons in man as the Object as if merit or worth in man did either beget or continue favor or love in God No He justifies us when ungodly Rom. 4.5 Rom. 5.10 Eph. 2.6 Rom. 3.24 He reconciles us when enemies He quickens us when dead And therefore needs must it be that we are freely justified and so eternally saved by his grace through the redemption that is in Jesus Christ Now if when enemies by wicked works we were reconciled by the death of Christ if when dead in trespasses and sins we were quickened by the Spirit of Grace how much more being reconciled being quickened shall our persons be accepted our sins pardon'd and our falls repair'd So that as by the operation of his Spirit we are regenerated so by the power of the same Spirit we shall be restored The love wherewith God loveth us in Christ it
sed materiam voluntati subministrat Tert. exhort cast c. 2. for that the Devil cannot impose upon the will a force and necessity but propose to the will an object and opportunity of sinning It is by confederacie with the Traitor in our bosom by conspiracie with our Rebel-lusts that Satan doth seise the Citadel of our hearts and surprise the strongest Fort and tower of our wills § 5 Again as for the World her temptations and allurements they are without us but it is the enemy within that destroys us The causes of corruption and guilt are not in our allurements Causas corruptelarum non in illecebris sed in cordibus habemus Salv. l. de gubern 6. but in our lusts not in the world but in our hearts And therefore We overcome the enemies that are without us by subduing the enemies that are within us even our lusts by whose treachery and violence Satan and the world bear sway in our hearts Eos qui foris nobis oppugnant intus vincimus vincendo concupiscentias per quas nobis dominatur Aug. tom 3. l. de agone Christ c. 2. and send forth their imperial edicts and command the soul A mans enemies then are those of his own house his own heart even his own lusts And of these we may complain with David in the greatness of their number they are many many streams from one fountain many branches from one root many lustful Affections from one original Concupiscence § 6. Which concupiscence is in the Scripture called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sin that dwelleth in us The sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7.17 in an eminencie of evil as having in it the seed of all sins And therefore the Author of the Book De duplici martyrio attributed to S. Cypr. he gives us the quaint and experienc'd truth that plus est tollere peccatum quà m peccata it is a matter of greater difficulty to mortifie this one sin then to subdue all other sins We may say of original concupiscence strengthened and heightned by customary transgressions its name is Legeon for it is many Hydra-like it is a body with many heads and when we cut off one head one enormous impiety there presently sprouts up another of like monstrous nature like venemous guilt From the womb then it is of original sin and sinful custom as from the belly of the Trojan horse there does issue forth an whole Army of unclean lusts to surround the soul in all its faculties and the body too in all its members § 7. As for the faculties of the soul view we the Understanding and how do we see it surrounded with fleshly wisdom carnal reasonings humane inventions curious enquiries vain imaginations earthly contrivances View we the Conscience and how do we see it surrounded with erroneous principles misguided zeal false accusations and as false excuses groundless fears and a fearless stupidity The like might be said of the Memory and of the Will of the Heart and of the affections But pass we from the Faculties of the Soul to the Members of the Body and in them we see the Eyes surrounded with envy covetousness and adultery the Tongue with deceit revilings blasphemies and corrupt communications the Ears with slanders Heresies and false doctrines the Hands and Feet with theft murder violence and oppressions § 8. Yea from the particular members of the Body pass we to the several conditions of life And in them see how divers lusts not onely attend but pursue us if young intemperance if aged covetousness if rich vain confidence if poor murmurings if ignorant blind zeal if learned vain-glory if honourable pride if mean envy Lastly from our several conditions pass we to our best Imployments and we find how even in holy duties as in Tamar's womb Gen. 38.29 Zarah first thrusts out the hand but Pharez crowds him by and first gets forth the body thus in holy duties how often is it that the Spirit begins the work but the Flesh crowds forth into the action See it in Prayer when the soul quickened in devotion and raised by faith doth take wing and fly aloft in some gracious inlargements even then how doe worldly and carnal thoughts intrude themselves into the Closet of the heart and by their earthly weight pull down the soul from its heavenly height or else how do some suggestions of spiritual pride cast water upon the fire of the Sanctuary quench the heavenly flame the enlarged devotion of the pious soul Again in the attending of the worship of God and the ministry of his Word when the soul becomes affected with the beauty of holiness Psal 29.2 and begins to relish the sweetness of the Gospels promises yea to be inlarged in spiritual desires after a nearer communion with God and Christ in his Ordinances even then how do fleshly lusts oppose their carnal reasonings framing arguments of disswasion and discouragement from worldly interests erroneous principles and prejudicate opinions § 9. Yea in the solemn ministration of the blessed Eucharist when the longings of the the soul are enlarged its fervour of devotion heightned its very joy in communion with Christ encreased even then how do worldly and carnal suggestions or else nice and needless scruples or dark cloudy imaginations how do they too too often damp our faith dead our devotions perplex our thoughts and if possible hinder the gracious fruit and comfortable benefit of the most sacred service and most blessed Ordinance And now if the least atome of sin do spot the soul and the smallest transgressions qualifie for death and hell what shall we do whilst we behold an infinite swarm of corrupt desires an whole Army of lustful affectioâ—s surrounding us in all the faculties of the soul and members of the body in our several conditions and even in our best imployments what shall we do but fly to the Lord for succour even to the Lord of hosts the Captain of our salvation Christ Jesus blessed for ever Heb. 2.10 and cry we unto him as David here does Consider mine enemies for they are many and they hate me with a cruel hatred O keep my soul and deliver me § 10. 2. The violence of their hate they hate me with a cruel hatred From that Rom. 6.12 we observe that Sin hath the power of a King even to reign over them who cast off Kingly power and from Rom. 7.23 we observe Sin hath the force of a Law to command them who bear down all Law by force they whom no Law of God or man can bind the Law of Sin holds fast the most licentious and lawless are to their lusts the greatest captives and slaves This for the power but see further the violence and rage of Lust when once it steps into the royal chariot of soveraign command how does it Jehu-like drive furiously 2 King 9 20. though it be upon the very precipice of death and hell The wickedness of the ungodly the Prophet
God my Jesus be gone from me yet will I mourn after him if happily I may find him whom my soul loveth O return return my joy my Jesus For till thou dost return I shall lie down in sorrow without thee my soul refuseth to be comforted The Grounds of Comfort 1. As thy distress is not without a promise thy misery without a Redeemer so nor is thy state and condition without many presidents even a cloud of witnesses whose sad experience will give full testimony to this certain truth Ps 55.5 That God oftentimes not only withholds the comforts of his good Spirit but also afflicts with the terror of our own hearts That oftentimes he hides the grace of the Gospel and discovers the rigor of the Law Ps 88.14 15.16 revealing guilt and concealing mercy yea oftentimes he rebukes the heart with secret checks of conscience and convictions of Spirit so that in the sad apprehension of sin and guilt death and hell the soul languisheth with frights and fears with horror and amazements Yet further he oftentimes renews the charge of former sins in the Court of Conscience making a man to possess the iniquities of his youth Job 13.26 and by his Spirit writing such bitter things against him that the soul is struck with the deep impressions of dread and horror in the apprehension of Gods shutting the gate of mercy and peace Ps 77.7 8 9. his refusing to be intreated or to hearken to any terms of reconciliation so that no holy duties or sacred ordinances for a time either administer comfort or discover love That this is the sad experience of the most eminent Saints the Book of Job and Psalms of David will sufficiently testifie And yet withall this testimony too they give of God and of Christ that he lifteth up those that are cast down Ps 37 24 42.11 147.7 8. 148.3 he healeth the broken in heart and bindeth up their wounds yea he gives liberty to the Captive health to the sick life to the dead and the divinest comforts to the most dejected souls so that they rejoice in his salvation and exult in his praises 2. This the condition of our present estate to be freed from the discomforts of afflictions as from the power of sin but in part Our graces are imperfect and therefore needs must our peace Our life 's a pilgrimage 1 Pet. 2.11 2 Cor. 10.4 a warfare and so hardship travel danger distress yea conflicts and wounds they are proper to our condition and therefore we may not think them strange but expect them with resolution bear them with patience and pass them through with constancie The day that hath no night no cloud the joy that hath no mourning no grief the crown that hath no cross no care is reserv'd for heaven not found on earth peculiar it is to the state of blessedness and eternity So that I cannot but question the uprightness of that mans heart who never question'd the goodness of his estate I cannot but doubt that mans assurance who never doubted and fear those comforts which were never discomforted There is certainly a woe to that peace which Satan does not sometimes disquiet True it is God could send forth his Saints as the Sun in its course to attract the eyes of all Beholders and make them in their splendor of graces ouâ—vie Solomon in his lustre of glory But this God hath not thought so agreeable to his wisdom in his dispensations to his Church and chosen 1 Cor. 1. â—3 14 c. he will rather have the Saints excellencie cloth'd with humane frailty and their inward worth vail'd with outward contempt Yea their life is so hid with Christ in God Col. 3.3 that themselves oftentimes feel not the quickenings discover not the actings of their own graces for that a cloud of secret trouble darkens the light of all their comforts Doubtless had Adam continued in his primitive integrity God would have communicated himself to man not only by faith and reason but also by sense and external manifestation But now he conveys spiritual things in a spiritual manner We walk by faith and not by sight As is the manifestation of the Divine presence 2 Cor. 5 7 1 Cor. 13 9. such is our participation of Divine comforts all in part and imperfect 3. Though thy comforts are fled from thee yet the God of thy comforts abides with thee though thou wantest Christ in that blest Communion of joy and peace yet thou hast not lost him in that best communion of grace and life Spiritual joy though a sweet flower of Paradise yet a fading flower though a spiritual yet a temporal blessing a separable adjunct of grace and so not of the necessary being but of the happy well-being of a Christian a partial reward rather then a particular vertue Let this then be a firm ground of solid comfort That though thy light of Joy be extinguisht yet thy seeds of Grace are preserv'd thy heart hath its holy affections though emptied of its divine consolations For tell me who is' t that supports thy soul but the same God who conceals his love Does he not incline thine heart to fear and faithful obedience Ps 23 3 4. Isa 2â— 8 even when now he withdraws himself from thy soul in the light and comforts of his countenance And if so what thou dost possess is far more precious then what thou hast lost Communion w th Christ in the sanctifying influence is more excellent then communion with him in the comforting light of his Spirit Besides having the fountain thou wilt not be long without the streams having Christ the fulness of comforts thy soul shall not long remain discomforted God will lighten thy candle uncloud thy sun restore thy comforts Ps 7 120 21. This is Davids confidence Thou Lord which hast shewed me great and sore troubles shalt quicken me again and shalt bring me up again from the depths of the earth thou shalt increase my g eatness and comfort â—e on every side Hear Gods profession and promise Isa 57.15 Thus saith the high and lofty One that inhabiteth eternity whose name is Holy I dwell in the high and holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite ones And how revive them why by healing them with his grace leading them with his councels and restoring comforts to them See then the mercy is thine the promise is thine only thou must know and acknowledge the time of dispensing the season of performing is Gods who orders all things in number weight and measure 4. Those rebukes of the Spirit which so much torture thy conscience and that hiding his face which so much sads thy heart is all from a fatherly tenderness of care and love not from an avenging severity of justice and wrath God deals with the soul as David
his power dedicate thy soul to his Worship and submit thy whole man to his sway and government So shall his Spirit of Union be unto thee a Spirit of Unction 1 Joh 2.27 as of Union to incorporate thee into himself so of Unction to consecrate thee to his service yea of Consolation too to assure thee of thine heavenly inheritance by vertue of thy Communion with him in his Fulness 2. Administer we Comfort to the Faithful amidst their private troubles of Soul and amidst the publick calamities of the Church 1. Amidst their private troubles of Soul That Isa 50.10 howsoever they may for a while walk in darkness Mal. 4 2. clouded with some distress of conscience yet shall Christ the Sun of righteousness arise upon their souls with healing in his wings and in a communion of his fulness their souls shall be calm'd with a serenity of peace crown'd with the joy of faith refreshed with the preapprehensions of Gods glorious presence and this as the clusters of the heavenly Canaan Rom 8.23 as the earnest of their future inheritance as the pledge of their eternal redemption In all the faintings and languishings then of soul this is the sustaining comfort of the faithful that they have Christ neer at hand to succor and save them Eph. 3.8 with him they have a sacred communion in his unsearchable riches of grace and love riches unsearchable not as if they could not be found but because they cannot be fathomed an inexhaustible treasure Of which as Christ is the Depositary so is he the Dispenser Jam. 15 6. giving liberally to them that ask by prayer and pray in faith 2. Amidst the publique calamities of the Church of which calamities that of spiritual captivity is the greatest Thus when Jeroboam had usurp'd the Throne this was Israels captivity in their own land 1 King 12.26 27 c. that they must worship the Calves lest going up to Jerusalem worshipping God according to his Word should mind them too much of their revolt and so bring them back in their allegiance to the house of David Yea the slavery of Soul was that made Babylons captivity more grievous to the Jews then that of Egypt In Egypt their Religion was free Dan. 3.15 though their Persons were in bondage In Babylon they must either fall down and worship the Image or be cast into the fiery furnace Now in this or any other publique calamities of the Church behold the comfort of the faithful That sure they are by vertue of the Churches communion with Christ as the Head in his wisdom and power grace and mercy by how much her distress is the more grievous and mournful by so much her deliverance shall be the more glorious and joyous Thus when the Lord brought back the captivity of Sion Ps 126.1 saith the Church in her Song of praise then were we like unto them that dream The deliverance was so sudden and so strange that it seemed to be not a vision of the day but a dream of the night The manner and method of Gods providence so wonderful that as if none could imagine it being awake they are rhetorically said to dream it being in a sleep And as this deliverance of the Church was wonderful and strange so glorious and joyous glorious to the astonishment of her enemies joyous to the exultation of her friends v. 2. these acknowledging with praise those confessing with envy the Lord hath done great things for them 3. Do we hereby declare we have communion with Christ by denying our selves by denying our own strength of reason seeing he is our wisdom denying our own merit of works seeing he is our righteousness denying our own lustful affections seeing he is our Sanctification and denying our whole selves seeing he is our Redemption Yea see we to this that we declare our heavenly communion by our heavenly conversation Live we as such whose life is hid with Christ in God Col. 3 3. live as such who profess a fellowship with the faithful and expect society with the Angels as such who are fellow-citizens with the Saints Eph. 2.19 and of the houshold of God yea live we as such who wait for the glorious appearing of the Son of God and to be received into the heavenly Jerusalem that City of Holiness Rev. 21.27 into which no unclean thing shall enter Lastly do we with enlarged desires and ravished affections even with all the holy vigor of inflamed hearts recount the great love and extoll the due praises of our God and of our Jesus and of the good Spirit of grace for all the great work of our eternal salvation effectually applied in our Spiritual communion with Christ as He is the Head of the body the Church the beginning the first-born from the dead c. THE SECOND SERMON UPON Coloss 1. v. 18 19. He is the Head of the Body the Church who is the beginning the first-born from the dead c. Introduction Acts 1.10 OUR Lord Jesus Christ he is ascended and whilst we in devotion as his Apostles in admiration do gaze after him see the solemnity of his triumph Sin and Satan Death and Hell his and our mortal enemies whom he vanquished in his Passion and whom he scattered in his Resurrection Eph. 4.8 those he leads captive in his Ascension It was indeed the manner of the Nations most frequently and most solemnly practised by the Romans to take the spoil of the enemy in the field and after victory to ride in triumph thorow the City Heb. 2.10 And thus the Apostle speaks of Christ the Captain of our Salvation having spoiled principalities and powers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2.15 he made a shew of them openly leading them about in publick triumph and then it was that Christ did spoil Satan and the Infernal spirits of all their principality and power when he disarmed them of their weapons and brake in pieces their ensigns even the strength of sin the curse of the Law and the sting of death of these he spoiled them in the open field of his Passion where the battel was fought he not giving up the ghost till he had cancelled the hand-writing of Ordinances Vers 14. and nailed it to his Cross And Christ having thus vanquished and spoiled his enemies in campo victoriae in the field of Victory his Passion he after Triumphs in his Cross as in sella Regia or curru Triumphali his Chair of State or Triumphal Chariot in his Ascension And being Triumphantly ascended see him royally entertained into the heavenly places see a Celestial Chore of holy Angels leading the host of Heaven to the Gates of Sion Where they welcome their Lord and our Jesus into the heavenly Jerusalem with that or the like divine Anthem Lift up your heads O ye gates and be ye lift up Psal 24.7 8 c. ye everlasting doors and the King of Glory
it deprives of communion with God is the most afflicting Ps 61.11 12. In which affliction these are the words of Complaint The Words of Complaint Oh! how how can mine heart be right with God which so often revolts from him How can mine heart be sound which is continually sore When with sighs and groans in humiliation I have confess'd and bewail'd my sin presently upon temptation I commit and repeat it Thus my wounds daily bleed afresh and thereby my spirit faints and my hope fails I shall one day perish by the hand of sin as David complain'd he should do by the hand of Saul for that daily my strength decays my grace diminisheth my comforts fade mine Evidences for Heaven ar blotted my seals defac'd my life is become my trouble and death it is my terror I fear to die and yet have no joy to live Wretched man that I am who shall deliver me from this body of sin and of death The Grounds of Comfort 1. The holy dispensation of the all-wise God according to which it is that neither the merit of Christs blood nor the sanctification of Christs Spirit doth yet so far prevail as to root out the being of corruption though it wipe off the guilt and weaken the power of sin Damnatum est peccatum sed non extinctum Christ hath condemn'd sin in the flesh condemn'd but not extinguished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom 8 3. Cajet in loc he hath condemn'd The word is metaphorical for that Condemnation implies a depr vation of all preceding priviledges and power Thus our Lord Jesus Christ he hath dealt with sin he hath so disanull'd it in the faithful that it hath no more place to appear in judgment Col. 2.14 no more guilt to bind over unto death Rom. 8.1 there being no condemnation to them that are in Christ Jesus 2. Our nature is pure and perfect in Christ in which he h th satisfied the justice of our God Joh. 2.29 as being the Lamb of God that takes away the sin of the world even the sin of nature as well as of our lives our original as well as our actual sin Col. 1 19. Joh. 1.16 And seeing it hath pleased the Father that in him should all fulness dwell He will communicate to us of his fulness till he hath wholly destroyed the Serpents seed 1 Joh 3.3 1 Pet. 1.16 till he hath made us pure even as he is pure not only subduing the dominion and reign of sin by grace but also destroying the life and being of sin by glory 3. No man is sensible of sickness but who hath life and therefore sense of sin is a sure symptome of the life of grace So that O thou afflicted soul in thy conflict with sin thy very grief is a ground of comfort this being a sure testimony of true Sanctification Gal. 5.16 17 18. that thou canst not endure the close workings of thy secret corruption but art still sollicitous to cast out the enemy to establish the peace to vomit up the poison to preserve the health of thy soul 4. It is a free and willing subjection to the commands of sin Rom. 6.12 14. which declares the soul to be under the power and dominion of sin but by our opposing and resisting our lamenting and bewailing our sin we manifest plainly sin does rebell but does not reign prevails as a Tyrant but rules not as a King And where Grace hath the Throne of the heart and sways the Scepter theâ—e Christ rules by his Spirit and will in the end make us to overcome by his power The battel is the Lords and the victory shall be ours notwithstanding all oppositions of sin and Satan of the flesh and the world of earth and of hell 1 Pet. 1.5 we shall be kept by the power of God through faith to salvation For what hath our Lord Jesus Christ begun and shall he not perfect the work of grace Hath he made the purchase Phil. 1.6 and shall he not make us to possess the inheritance of glory Lastly Seeing thou cleavest unto the Lord with purpose of heart though thou servest him not in perâ—ection of holiness these infirmities and failings which are thy burden they shall not be thy bane If the ravisht Virgin cry out Deut. 22.27 she is in the censure of rhe Law guiltless by her cry having prov'd her rape And thus a sure testimony it is Sin hath committed a rape upon our souls and ravish'd our hearts when we cry out in our trouble unto the Lord And sure God who commanded indulgence unto the ravish'd Virgin will vouchsafe pardon to the ravish'd Soul The Rules of Direction 1. Be constant in thy Conflict in the sense of thine own wants looking unto the Lord Jesus Christ in his fulness and in the weakness of thine own strength Phil 4 13. Joh. 15.5 relying upon the almightiness of Christs power Be not dishearten'd by some losses not discourag'd by some foils not dismayed by some wounds but by fasting and prayer renew thy strength and then by diligence and Zeal renew the combat Thus shalt thou gain by thy losses get ground by thy falls increase thy graces by thine infirmities Phil. 1 9 10. 2. Preserve the judgment of thy mind clear and the frame of thine heart tender that so the Understanding may discover to thee what is evil by its light and the Heart restrain thee from it by its tenderness Restrain by some secret checks of Conscience upon the first risings of corruptions Psal 19.13 Eph. 4.30 that so they get not head by any rebellious wickedness to grieve Gods Spirit and to disquiet yea wound thine own Let it be thy pious policie to fight thine Enemy when he is at the weakest Thus set upon Sin in its first motions quell it in its first risings for indeed that which increaseth our guilt and destroyeth our peace is our willing entertainment of sinful motions our ready cherishing corrupt desires Prov. 4.23 3. Keep up an holy jealousie over thine own heart for it is not in the power of Satan to hurt the soul but by its self it s own weapons must wound it it s own treacherous affections must betray and destroy it Jer. 17.9 And such is the Hearts deceitfulness that those corruptions lurk in it which we think have no affinity with our nature but are most contrary to our frame and disposition As who could have imagin'd Moses's his meekness could have become guilty of murmuring Ps 106.32 33. Psal 51.14 Matth. 26.24 or David's tenderness guilty of murder or Peter's zeal of denying his Master Wherefore in this holy jealousie over thy self search diligently and examine frequently the state of thy soul the temper of thine heart and know assuredly this strict examination will weary the soul of sin thereby subduing thy heart from allowing approving or delighting in it And thus however with the Sheep thou slip
the flesh less danger and damage in overworking then in too much indulging the outward man For where one man sails his course of piety with too full a gale of zeal an hundred lie becalm'd with lukewarmness Rev. 3.16 In the Close Beware of attributing to duties what is proper to Christ A chief reason doubtless though little notice be taken of it a chief reason it is of dryness and barrenness in holy performances that we have an overprising opinion an overvaluing esteem of them For the softning and melting the raising and enlarging the comforting and reviving the heart Ps 11â— 32 Isa 57 18. 2 Cor. 1.3 Ps 34 15. these are all the works of Christ and his Spirit not to be attain'd by labour and toil but by humility and faith Hear David The eyes of the Lord are upon the righteous and his ears are open unto their cry First Gods eyes are upon their persons and then his ears are open unto their prayers It is not the duty we perform but the promise Christ gives or rather Christ in the Promise which brings rest to the soul And he vouchsafe thee O thou afflicted soul a gracious portion of this spiritual rest as a pledg and earnest of that full inheritance even rest eternal Amen CHAP. VII The Souls Conflict from the misapprehension of Gods withdrawing the Comforts of his gracious presence SUch is the deceitfulness of mans heart and the subtlety of Satans suggestions that many there are who forsake God yet think they have him and many that have him yet think themselves forsaken of him Many are so enlighten'd that they come near to the Kingdom of Heaven which yet are cast down to Hell Again many there are so dejected as to come nigh to Hell which yet are received to Heaven The discomforts of the faithful through their frailty do cause their great dejection Isa 49 14 Isa 14.12 13. but the enlightenings of the wicked through their pride make for their greater condemnation Such is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exceeding craft and cunning of Satan Eph. 6.11 in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his arts and methods of temptations made the more expert by many thousand years experience such I say is Satans art and cunning that he suits his suggestions to our affections and tempers his temptations to our dispositions And therefore the va n Enthusiast who prides himself in his fancied converses with God and conceiteâ— raptures of his spirit him Satan heightens in his presumption But the afflicted Saint from whom God hath hid his face and withdrawn the comforts of his gracious presence him Satan presseth down in his dejections He heightens the Enthusiast in his presumption by feeding his fancy with renewed delusions of false joys and the imagined ravishments of Gods love Again he depresseth the afflicted Saint in his dejection by filling his heart with renewed jealousies of false fears and imagined terrors of Gods wrath Thus there is none more near or dear unto man then himself yet none more a stranger more an enemy For what man is he that can fadom the depth Jer 17 9. and so know the deceitfulness of his own heart Again what man is he that doth not cause the wounds and destroy the comforts of his own soul by diffidence impatience throwing off the healing balm and casting away the reviving cordials of grace and mercy Ps 143 9. So that well might S. Bernard cry out in a devout gloss upon the Psalmists text Libera me Domine ab inimico meo id est à me ipso Deliver me O Lord from mine enemy that is from my self See this true in the afflicted Saint dejected in soul distressed in conscience deep in desertions Oh! how doth his soul become cruel to it self refusing to be comforted With him Mourning observes no method but his full sorrow poures out its Complaints as a bottle doth its liquor in sudden and disordered eruptions rather thâ—n effusions Thus then complains the languishing Soul The Words of Complaint Oh! what a misery is it to have been happy The thoughts of those comforts I once felt sharpen the sense of those sorrows I now feel Time was when from the Mount Nebo of Divine Contemplation I could by the Perspective of Faith take a view of the Heavenly Canaan in the riches pleasure and glory of it But now my belly cleaveth unto the dust I lie down in the valley and shadow of death clouds of darkness cover me and the light of all heavenly comforts is hid from mine eyes Those holy duties Ordinances and Promises which have been as honey sweet to my soul at once feeding and delighting mine inward man they are all become bitterness and barrenness anguish and distress misery and mourning Oh what were those quickening beams from the Sun of Righteousness those refreshing those ravishing delights in communion with God through Christ Alas O my soul those blessed delights were but pleasant dreams and now thy fancied Paradise is become a real Wilderness And oh how do I wander and weary my self in a maze of perplexities the bitter waters of Marah flowing in upon my soul and the fiery Serpents of hellish fears stinging my Conscience All my streams of Comfort are turn'd into floods of Sorrow and oh that I could drown my sorrow in tears But my misery is beyond moans my grief beyond tears yea my torments beyond death For I have lost that treasure those joys that bliss which I would willingly redeem with the loss of life O sweet and joyful presence O sad and dreadful absence of my Jesus and oh the filthy lusts of my foul heart which have made him quit his lodging and be gone and with him all peace all comfort all joy all life all bliss are fled from my soul Woe is me that I should receive mercy to make miserable once enjoy a Saviour and after cast him off to the loss of all salvation yea to the heightning the horror of my condemnation Oh he came in love and he is gone in anger and woe is me I not only lose his favor but also bear his displeasure He is gone and I fear never oh this this the deep wound more deadly then death it self He is gone and I fear never to return more In his favor is life and therefore when he hides his face in wrath needs must my soul be in death Oh! my spirits waste my strength faints my flesh consumes mine whole man languisheth yea my stroke is heavier then my groans my sorrow more bitter then my complaints so that with Job My soul is weary of my life and yet though my life be full of torment death is full of terror lest be everlastingly shut out from Gods presence Oh Eternity Eternity how does this gulf swallow up my soul how does this weight more heavy then a mountain press down my drooping heart and crush my fainting spirits yet whilst there is life there is hope though my
Body as Baptism is sometimes and in some places administred into its Bosom as into a Sepulchre Rom. 6.4 whereby we are said to be buried with Christ but raised from the Water the Grave gives up her dead and we are risen with Christ renewed again to life by the quickning power of the Spirit in the efficacy and operation of his grace Rom. 6.3 So that as we are Baptized into Christs death so are we baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Theodoret into a participation of the Lords Resurrection Very fitly then is the Font of holy Baptism compared by Leo to the Womb of the Blessed Virgin in which the Holy Ghost is powerfully present for our Spiritual Conception 1 Pet. 1.3 In begetting us again unto God by the Resurrection of Jesus Christ For as of Christ risen Acts 13.33 so of the Infant Baptized does God seem to say This day have I begotten thee And to them who are thus begotten again hear St. Chrysostome reckon up the several Divine Benefits and Blessings Quasi tot Baptismatis largitates honores As so many acts of grace and titles of honor accompanying their Baptism They are become not onely Citizens but also Saints and not onely Saints but also sons and not onely sons but also heirs and not onely heirs of God but also brethren of Christ Rom. 8.17 and not onely brethren of Christ but also coheirs with Christ and not onely coheirs of his Kingdom but also members of his body and not onely members of his body but also temples of his presence and not onely temples of his presence but also organs of his Spirit Et hac de causa etiam Infantes Baptizamus And for this cause also we Baptize Infants that they may be sanctified that they may be justified and that they may be adopted Chrys Tom. 5. Hom. ad Neophyt recited by Aug. l. 1. cont Julian c. 6. Cassand de Bapt. Infant so St. Chrysostome as he is recited by St. Augustine Justification and Adoption being relactive acts the admitting them in Infants is no difficulty but concerning Sanctification as a real work by infusion of inherent holiness whether we shall allow that to Infants in Baptism is a great dispute Cassander from the Antients he makes the Baptismal Regeneration of Infants to consist in the remission of original sin which is Justification and in the acceptation to eternal life which is Adoption But now what the Sacramental Sanctification which accompanies this Justification and Adoption is St. Augustine resolves Difficile est dicere Aug. con◠Donat. l. 4. c. 23. Episc Satisb Epist ad D. Ward It is hard to say yea he that shall undertake the cause as to quit it of all difficulties Ego me Auditorem libentissimè profiterer says our English Augustine I would most willingly profess my self an Auditor and yield the chair Even they who deny Grace inherent habits infused do yet acknowledge the presence and habitation of the Holy Ghost now sure we are the Holy Ghost dwells not but in an holy Temple yet how far the baptized Infant is sanctified to be this Temple and wherein expresly that Sanctification doth consist Explicet qui intelligit ego fateor me non intelligere saith that Learned Author Episc Satisb ibid. and Reverend Father much the honor of our Nation and Ornament of our Church Let him unfold it that understands it for my part I confess mine ignorance That Children are capable of real Sanctification we must needs grant believing them liable to original Pollution For that doubtless the grace of the second Adam is as effectual to make holy as the sin of the first Adam is to make corrupt Besides we say original Righteousness should have been inherent in children transmitted from their Parents by natural propagation if Adam had stood and if so sure children must needs be capable of receiving a superinduced principle of spiritual life from Christ now that Adam and we in him are fain To close then of this we may be assured Baptized Infants have their effectual manner and real measure of Sanctification by the Holy Ghost because pro conditione parvulorum according to the condition of their tender age they are stated in a present ordination to eternal life for that Without holiness no man shall see God Heb. 12.14 Having thus explained unto you with the original and use the benefits and effects of Baptism I shall seasonably resolve you these three Quares 1. What the Judgment of the Church is as to the state of those Infants which die baptized 2. As to the state of those children which die before Baptism being children of the Orthodox 3. As to the state of those children which die before Baptism being children of the Anabaptists Quest 1 First What the Judgment of the Church is as to the state of those Infants which die baptized Answ I answer Though there is some dispute among the Ancient Fathers a hot contest in the after Schoolmen and a more moderate debate in Modern Divines as to the nature and manner of Infants Regeneration the nature of its being and the manner of its causation yet all consent in this all Primitive Popish and Protestant Writers Fathers Schoolmen and others all consent in this judgment and determination from Grounds of Scripture and Divine Reason That Infants lawfully baptized are in such an estate of Justification Sanctification and Adoption as that so dying they are undoubtedly saved And herein our own Mother the Church of England In the Rubrick before the Catechism she is most clear and full Onely observe in those children that live what by Divine Ordination was sufficient to state them capable of Salvation whilst Infants does become insufficient when adult and come to the use of Reason for then is required their actual Faith and Repentance actual Conversion unto God and obedience unto the Gospel of Christ without which they cannot then be saved Quest 2 Secondly What the Judgment of the Church is as to the state of those children which die before Baptism being children of the Orthodox Answ I answer Herein the Judgment of the Church is not so generally one St. Augustine and some in his time and since most of the Roman Church resolve That such Infants so dying they are not saved they have paena damni though not paena sensus they have a punishment of loss though not of sense they enjoy not Gods blissful presence and yet are not cast into hellish flames they have a Limbus Infantum for them but it is of their own fancying not of Gods providing The truth is the Scripture hath not clearly revealed whereby this Quaere may be so convincingly determined And therefore when some sudden surprise of death doth nip those Buds snatch away our tender Babes our duty is to submit with humility to Gods dispensation resigning them up to his mercy and comforting our selves with this resolution of the Orthodox That as in the
hell upon earth O God! who knows whither that man goes to his confusion who is once gone out of the Church by separation especially if it be that of Anabaptism It is the known observation of the Exorcists Sancta ecclesia uniformiter agit ut exertismis spiritus immundus abigatur Aug. de eccle dogmat c. 31. That whom Satan possesseth he first tempts them to renounce their Baptism in which they renounced him and till this be done he cannot have power to possess them Now that too many miserable wretches are possest with an Evil spirit is too unhappily apparent by their quakings and trances by their rantings and ravings their impudence and filthiness their diabolical blasphemies and hellish execrations Aquam ingressi renunciasse nos Diabolo Angelis ejus ore nostro coâ—testamur Tert. de spect c. 4. And how come they thus possest Why sure whereas they renounc'd the Devil in their Baptism in renouncing their Baptism they have too too much given way to the Devil and God by a just judgment given them up to his delusions But O God! thou who art more gracious then man is impious 2 Thess â— 9.10 11 12. O do thou yet restrain Satan and preserve their souls in the day of the Lord Jesus It being then too endless a task to encounter each Sect and Heresie of our times in particular I have thought it best to give you a soveraign Antidote and Preservative in the general and it is this even in discharge of duty to God the Church and your souls to fortifie your judgments and strengthen your faith in what concerns the nature and manner the duty and benefit of Infants Baptism hereby to keep open the door of the Church for entrance into her communion and yet shut it too against those who otherwise running out by Anabaptism would find themselves departed from Christ in departing from his Church and subjected by Satan to all horrid profaneness by their quitting subjection to Christ in his holy ordinance that ordinance for which he here gives commission and instruction to his Apostles in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go ye disciple all nations baptizing them in the name of the Father and of the Son and of the Holy Ghost c. Having given you the former branch of our Saviours instruction to his Apostles the Institution of Baptism we proceed to the latter Explicat the manner and form of Baptisms administration viz. in the name of the Father and of the Son and of the Holy Ghost And here we shall consider the administration of Baptism in a twofold respect 1. In what is necessary as to the essence of the Sacrament and 2. In what is requisite as to the solemnity of the Church 1. In what is necessary as to the essence of the Sacrament and this is the application of the Water and of the Word The application of the Water whether it be by immersion or aspersion or effusion The application of the Word that the immersion or dipping the aspersion or sprinkling the effusion or pouring out be in the name of the Father and of the Son and of the Holy Ghost In the administration then of Baptism the first thing necessary as to the essence of the Sacrament is the application of the Water and this in an outward washing whether that washing be by a dipping in or a sprinkling on or a pouring out of the water All which forms of washing exprest in the one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have in S. Mark where we read concerning the Pharisees and others of the Jews Mar. 7.4 that when they come from the market they eat not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless they be baptized that is except they wash as our English reâ—ds it Yea from the tradition of the Elders they are said to hold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Baptisms so the Original the washings so our English the washings of cups and of pots brazen vessels and of tables or of beds From which baptisms or washings it is most certain and evident there can be no strength of argument from the propriety of the word to prove a necessity of dipping or plunging in the water seeing that baptism doth equally signifie a washing by sprinkling or pouring out the water And as there is no strength of argument from the propriety of the word so nor from the signification of the ceremony For that the sprinkling and pouring out of the water is aptly significative of the sprinkling of Christ blood and the pouring out of his Spirit the very inward grace and thing signified in Baptism whereby it is rightly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 3.5 1 Pet. 1.2 the laver of regeneration and renewing of the Holy Ghost yea the sprinkling of the blood of Jesus And as it is in the Gospel Ezek 36.25 Joel 2.28 so it was in the Prophecy There says God unto his people I will sprinkle clean water upon you and I will pour out my spirit upon all flesh Object Ay but does not Baptism signifie the death and burial of Christ And if so what more proper then that the person baptized be received into the bosom of the water Answ as into his grave Ans Baptism may signifie the death of Christ without exposing the person baptized to the danger of death yea it may signifie Christs burial too without sending the baptized to his grave as in colder Countries we certainly know dipping and plunging in the waters do for so the experience of some more ignorantly zealous then religiously wise hath lately assured us Even in sprinkling and pouring out of the water then upon the Child which is under it there is signification enough of Christs death and burial this being the main thing intended in the sign to represent the actual efficacie of Christs blood and spirit to wash away our guilt and renew us again to righteousness thereby giving us an interest in the merits of his passion Rom. 6.3.4 and power of his resurrection But further yet as it is not from the propriety of the word nor from the signification of the ceremony so nor thirdly is it from the prescript of Christ that any strength of argument can be drawn to prove a necessity of dipping or of plunging in the water For examine the whole of what concerns our Saviours institution of Baptism and we shall find no more of positive command in this Sacrament for the measure of water or manner of washing then in that other for the quantity of bread or quality of wine This is infalilble Christs evangelical ordinance does in nothing oppose his moral command and therefore the ceremony of his Sacrament must not be made such as may hazard the life of the person celebrating that Sacrament and ceremony Besides Baptism is prescribed to all Nations and sure its manner of ministration being common to all must be possible to all Which yet it cannot be if as some Anabaptists would have
him the Head to the skirts of his clothing to the meanest of the faithful Which oil of grace as it heals our wounds so it cleanseth our natures and consecrates our persons thereby evidencing in a conformity to Christ in holiness that we have a communion with him in his fulness 2. How may we best confirm this our communion with him Quest 2 Answ We confirm our communion with Christ Answ by strengthening our faith in him For that faith it is by which as Christ exhibits and communicates himself unto us so do we in a reciprocal act adhere and wholly give up ourselves unto him so that the stronger is our faith the firmer is our union and by how much our union is more firm by so much is our communion the more full This this is that which gives faith its excellency as it is in other graces Theological and Moral even its object and its act its object Christ in the price he gives for satisfaction to Gods justice the purchase he makes of salvation to his chosen and the promises he tenders for application of both All which though secondarily indeed they are the objects of love and hope yet primarily and in a precedencie the objects of faith Those Officers are in highest honor who are nearest to the Kings person and thus is Faith a chief grace in dignity as being nearest in place to the person of Christ And as thus Faith hath its excellency from its object so from its act Rom. 3.25 and 5.1 whose peculiar office it is to be the instrument of justification and salvation in an applicatory act conveying the righteousness and life of Christ to the soul and person of the Believer Faith then it is which unites us unto Christ and gives us possession of him Eph. 3.17 who is therefore said to dwell in our hearts by faith Wherefore if we would confirm our communion we must strengthen our faith and how is this but by a frequent exercise of fervent prayer a devout meditation upon the Gospels promises and a worthy partaking the blessed Sacrament of the Eucharist yea all the duties of an holy obedience Thus even thus we confirm our communion with Christ in his fulness as our Head Applicat 1. By way of Expostulation the more forcibly to woe and win the soul to Christ Were it so O man that thou didst now possess all secular contentments in the greatest confluence of this Worlds fulness whether it be for riches honor pleasures or whatsoever worldly men and carnal minds count most precious yet how far are all these from sustaining the soul against the fears of an approaching death the terrors of an accusing guilt and the horrors of a future Judgment all which the truly penitent and faithful soul can happily calm and silence by vertue of that communion he hath in the righteousness and life of Christ The creature then is insufficient to make man happy seeing it is full of vanity and man is insufficient to make himself happy seeing he is full of sin Needs therefore must he be involved in an eternal guilt and misery unless Christ the Fountain of grace and happiness uniting us to himself by his Spirit doth give us a communion with him in his fulness And now O man that thou mayst be united to him and obtain a communion with him hear what is the command of thy God 1 Joh. 3.23 it is even this that thou believe on the name of his Son Jesus Christ yea hear Christ himself in the Ministry of his Word lovingly inviting thee with a Come unto me Yet further he hath made the Ministry of his Word to be an embassage of peace in which he not only lovingly invites but more graciously intreats 2 Cor. 5.20 so says the Apostle As though God did intreat you by us we pray you in Christs stead be ye reconciled unto God And if now O man neither the command of thy God will awe thee nor the invitation of Christ move thee nor yet his intreaties prevail upon thee hear at last his pathetical expostulation by his Prophet Ezek. 18.30 31 32. if not to thy conversion yet to thy conviction O house of Israel repent and turn your selves from all your transgressions so iniquity shall not be your ruine Cast away from you all your transgressions whereby ye have transgressed and make you a new heart and a new spirit for why will ye die O house of Israel For I have no pleasure in the death of him that dieth saith the Lord God Wherefore turn your selves and live ye In the meditation of which words suppose you heard Beloved this expostulary Dialogue betwixt Christ and the Sinner Thus saith Christ See see O man I who am thy Judge proffer my self thine Advocate I against whom thou hast sinned proffer my self thy Saviour and therefore why wilt thou die The Sinner answers I die because the Law the Minister of death condemns me for my sin Ay but I who have satisfied the Law promise thee absolution upon repentance therefore why wilt thou die I die because I have made a league with hell and a covenant with death and my soul is so fast in fetters and in prison that I cannot come forth Ay but I have vanquish'd and triumph'd over death and hell and offer thee power to break that covenant and dissolve that league and so return and live and therefore yet why wilt thou die I die because I carry about with me a body of sin a law in my members which presseth me forwards into all impieties Ay but I bring thee a regenerating grace to make thee a new heart and a new spirit and therefore yet again why wilt thou die I die because I was of old ordained of God to this condemnation reprobated in his eternal decree Ay but O foolish and perverse soul I give thee my word my oath I have no pleasure in the death of the wicked And therefore search not my Decrees which are secret but see the truth of my Gospel revealed which tells thee that I came into the world to save sinners And therefore whilst I stretch forth mine arms flie not my embraces of love whilst I tender thee my grace resist not my Spirit And if yet thou continue thy rebellion I will not yet withdraw my compassion but shall still bespeak thee and all obstinate sinners in the Ministry of my word saying Why will ye die seeing I have no pleasure in the death of him that dieth Wherefore turn your selves and live cast away from you all your transgressions and make you new hearts and new spirits so iniquity shall not be your ruine Now then O man be thou drawn from thy self unto Christ by a gracious resignation of a holy faith Cast off O cast off the sollicitations of thy dearest and closest corruptions the strongest temptations of the World and the Flesh and yield O yield up thy will unto Christs scepter captivate thy lusts to
of fears but the Light of the Spirit brings comfort of soul in a discovery of Gods love in Christ which discovery being permanent our comforts shall not be transient Whereas cursory views and passing glances of divine objects leave the heart unsatisfied being more troubled for their absence then pleased with their sweetness It is the rising then of the Sun of righteousness Mal. 4 2. which gives day to the inward man and his continued beams bring the soul its renewed joys Wherefore then let the deserted soul present its self in all its languishings and thus bespeak God and Christ in this blessed Sacrament O my God! my soul seeks what it has lost oh let it find what it seeks even comfortable communion with thee in the Lord Jesus For this for this it is that I here call and cry Turn thee unto me § 17. 2. To the secret anguish is applied a soveraign balm Have mercy upon me Such are the wounds of an afflicted soul as no balm can cure but that of a compassionating mercy Misericordia â—eliaâ—uata mercy which melts to supple and to heal Though then the deserted soul hath the same promises the same Mediator the same God which it had before its desertion yet it does not find comfort till it have the same mercy And therefore does St. Paul happily joyn the Father of mercies and the God of all consolations 2 Cor. 1.3 For that indeed God were not the God of consolation were he not the Father of mercies all remission of sins all power of grace all manifestations of love yea the earnest of glory are all the of-spring of mercy brought forth of her womb brought up in her lap yea nourished with the milk of her breasts and cherished with the warmth of her bosom § 18. Who art thou now that languishest in desertions Know the door of mercy is not shut because thou shouldst not enter but because thou shouldst knock if thou wouldst obtain mercy then it must be by prayer and that through Faith in the promise Faith I say in the promise for how know we Gods good will but by his holy Word So that the truth of his promise presents us the sweetness of his mercy and seeing the fathers mercies melts at the Sons mediation Heb. 2.17 Bern. de grad hum go unto God by Christ by Christ as a merciful and faithful High Priest a merciful High Priest compassiâ— cum impossibilitate perdurat though Christ be now gloriously impâ—ssible yet is he still graciously compassionate yea he is one that proportions his pitty to our misery Heb. 5.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his compassion to our affliction such compassion as is a Soveraign balm to cure the secret anguish of a deserted soul applied here by David when he cries unto God in prayer Turn thee unto me and have mercy upon me for I am desolate and afflicted the troubles of my heart are inlarged c. § 19. 3 To the high aggravation is applied a full deliverance O bring thou me out of my distresses Now the soul begins to recover her former taste of heavenly sweetness now she begins to feel the warmth of those sweet imbraces from the everlasting arms of her dearest Jesus And therefore does she pursue this begun recovery to a full deliverance even a deliverance from all her distresses of doubts and fears and terros which deliverance from those distresses is by the sacred testimony of Christs spirit evidencing the sincerity and truth of grace and thereby a personal interest in the promises of life and love Joh. 14.26 § 20. To make it appear how the Spirit is the Comforter and by his testimony to the soul free 's it from its distress observe this gradation 1. The Gospel proposeth salvation through Christ in the free promise and now press this grape examine this truth and the wine of comfort is no more but this that salvation may be mine if I beleeve But then 2. A further progress is made by faith in casting the soul upon Christ for salvation according to this promise and in this the foundation of comfort is laid firm the root is fixt yet the fruit is not grown this is sufficient to life and salvation in the end but is not effectual yet to peace and consolation in the way wherefore to all this that salvation through Christ is offered in the promise and that the promise of Christ for salvation is received through faith to all this must be added this testimony of the Spirit that that faith is sincere and so that salvation sure And this testimony it is that confirms the souls peace and gives inlargement to its sweetest comforts § 21. Thus Faith in the habit it is medium incognitum say the Schools it is often hid in the soul and the quickenings of the Spirit it is which bring it into act And by the actings of faith come the renewings of comfort thorow communion with Christ When the Sun of righteousness then appears with healing in his wings Mal. 4 2. the clouds of fears are scattered the storms of terrors cease the night of unbelief doth vanish yea Psal 24.8 when Christ the King of glory sets up his Throne in the heart and rules with the golden Scepter of his grace then do proud lusts stoop then do the powers of darkness fly and so the deserted and afflicted soul is brought out of all its distresses Thus have we seen the case and the cure of a deserted soul the case rightly stated and the cure fitly applied the case rightly stated I am desolate and afflicted the troubles of mine heart are inlarged the cure fitly applied Turn thee unto me have mercy upon me O bring thou me out of my distresses § 22. Who art thou now that looks upon what is said of spiritual desertion as strange doctrine Let me tell thee thou hast had little acquaintance with God if thou knowest not yet what it is to lose him to lose him in the comforts of his Spirit thou hast room I question not for profit for pleasure for sin for Satan but no room for God for Christ and so not having injoyed the comforts of the divine presence thou knowest not the discomfort of his absence O what is it that we see daily some men lose their Estates and they grieve heavily some men lose their Friends and they go mournfully some men lose their Health and live sadly But how many lose their God their Saviour their soules and yet neither grieve nor mourn nor are heavy for it Oh ye who are guilty of this self and soul-murder did the day break upon your souls 2 Pet. 1.19 the Spirit of truth enlighten and awaken your consciences Oh how would amazement seize you and the terrors of death fall upon you § 23. But who is it that having Sions sorrow in his heart and her tears in his eyes comes unto me with her complaint in his mouth Oh my God hath forsaken
me Isa 49.14 he hath withdrawn himself in the comforts of his Spirit from me so that I am desolate and afflicted the troubles of my heart are enlarged For thy comfort and direction 1. ◠Know Comfort is not of the necessary being but of the happy well-being of the Saints it is rather a partial reward then a particular grace an earnest of glorification rather then a part of sanctification It is the light not the heat of the Sun that makes the day and it is the grace not the comfort of the Spirit that makes a Saint 2. For thy direction 1. Be zealous to find out the Achan to discover the cursed thing if any there be which hath caused or occasioned this desertion and having found it be humbled in repentance for commonly Spiritual comforts take their first rise from Penitential sorrow § 24. 2. After humiliation enquire of God in the means of grace press near to him in his ordinances especially this of the blessed Eucharist And in this holy Sacrament hear Christs Venite ad me his Come unto me Mat. 11.28 extending it self to the hungry that they come and be satisfied to the thirsty that they come and be refreshed to the weary that they come and be eased to the weak that they come and be strengthened to the sick that they come and be healed to the fainting that they come and be revived to them that are fallen that they come and be restored yea to all that have faith and repentance that they come and be saved Here the treasury of heaven here the fountain of life here the storehouse of comforts are all set wide open Here O ye afflicted souls here you are at the right door knock and knock hard be not answered without admittance God loves an holy importunity and know the Lord is here Christ is here life is here salvation is here here dwells everlasting mercy here dwells eternal peace Oh look in look in with all reverence and faith into these sacred mysteries of grace and love and see see there the delights of Paradise and rivers of joy feeding them Oh how the Angels sing whilst devout souls exult at this blessed Feast of the Lord of life and Prince of peace § 25. 3. To preserve the comforts of the Spirit when received of God in Christ be faithful in the exercise of grace For God imprints his love upon the heart in the characters of grace which the more large the better read yea Grace is Gods seal and the more visible the stamp the more evident the assurance the more evident is our assurance the more full will be our comforts Further know the wayes of holiness are as beds of spices Cant. 4.16 the more we walk in them the more they requite the soul with their sweet delight and spiritual refreshments Thus must mans obedience be conformable to his devotion his conversation to his supplication not doing that which may drive God from him in justice whilst he would have God turn to him in mercy Turn thee unto me and have mercy upon me c. Vers 18. Look upon mine affliction and my pain and forgive all my sins § 1. AFfliction is the proper object of compassion misery the proper object of mercy And therefore we read how Pilate willing to release Jesus he brings him forth having his back furrowed with the whips his head harrowed with the thorns and his derisive purple stained yea drencht with blood and presents him thus ghastly a spectacle to the Jews with an Ecce homo Joh. 19.5 behold the man supposing so sad a sight would have moved malice to mercy and envy it self to compassion Now what Pilate did to the Jews with Christ Christ in a fit resemblance and apt allusion does with the Penitent to his Father he brings him forth in the Court of Conscience having his heart wounded with sorrow his spirit broken in contrition and his soul fainting in languishments of repentance and presents him so sad a spectacle to the Father with an Ecce homo Behold the man § 2. Behold the man once so lofty in his pride now so lowly in his penitence once so hardened in his rebellion now so humbled in his contrition once so obstinate a sinner now so pittiful a penitent And oh whilst this man of sorrows mourns in affliction how does the Father of mercies melt in compassion When the wounded sinner is presented by the wounded Son and the Penitents tears cry aloud with the Mediators blood how must the Fathers compassion needs melt into sins remission Of which sacred truth and heavenly comfort was David well assured when in this his Psalm of penitence he makes this prayer of faith Vide afflictionem Look upon mine affliction and my pain and forgive all my sins § 3. Observe we in these words two particulars 1. The proper object of Divine mercy 2. The firm ground of the Souls peace 1. The proper object of Divine mercy it is affliction and pain Look upon my affliction and my pain 2. The firm ground of the Souls peace it is sins forgiveness Forgive me all my sins § 4. 1. The proper object of Divine mercy Look upon mine affliction and my pain This affliction and pain is either that of the penitent Sinner or that of the devout Saint That of the penitent Sinner who having withdrawn himself from the world and retired into the secret closet of his Conscience Isa 38. how does he with Hezekiah even Recogitare annos in amaritudine animae Overturn the Annals of his life in the bitterness of his soul And after a strict survey having faithfully observed the sins which he hath committed and the several circumstances by which they are aggravated he then sums them up into a Catalogue which is no sooner in his eye but sorrow is in his heart endeavoring to blot out those letters of guilt with his tears of repentance through faith in the blood of Christ § 5. And whilst he sets his sins in order before him Oh how does a secret affrightment chill his blood and make his heart to tremble in the apprehension of their loathsome filth and dreadful curse yea he beholding himself under the heavy sentence of the laws condemnation Oh how how is he wholly encompassed with terror and amazement When he looks within him Oh the terrors of an accusing conscience and a killing guilt When he looks without him Oh the horror of a deserved death and a tormenting Hell When he looks above him Oh the dread the dread of an offended Majesty and an avenging Judge Oh whither whither then shall this poor penitent fly for succour Where oh where shall his affrighted and afflicted soul seek for shelter Where but at the cross of his Redeemer § 6. And when Christ so full of pitty so full of love when he beholds the humble suppliant and sincere penitent in the lowest depth of his humiliations pouring out his complaint at the foot of his