us and they do keep our Graces in Vigour For it is Grace in its Actings that Resemble God who is Himself a Pure Act alwayes in Action And every Thing the nearer it comes to God the more it hath its Perfection in Working When Spices are Beaten then they send forth their Fragrant Smell So when God's Servants are in the Furnace of Tryals then their Graces send forth their Sweetness Grace is alwayes the better for its wearing A Tool that is daily used is kept Bright and Shining And so Grace when it is most Exercised it is most Glorious and Beautiful God is highly displeas'd when Graces in our Souls lye Dormant God loves that his Children should be in Exercise For the Soul without Action is like the Instrument not Play'd upon or like a Ship alwayes in Haven Tenthly and Lastly We are Tempted that we may be Glorifyed The more Temptations we have now the more Glory we shall have hereafter Gerhard in his Meditations saith thus Christ Descended first into Hell and afterwards he Ascended up to Heaven and so it must be with all the Faithful They must first Descend into the Hell of Temptation before they can Ascend up to Heaven And therefore the more Temptations here the more Glory will be heaped up in Heaven Rom. 8. 17. If we Suffer with Him Christ we shall also Reign with Him And so 1 Pet. 1. 7. Nay further Our Temptations will also Sweeten as well as Augment Heavenly Glory The Philosopher Zeno said Pleasures were nothing worth if Torments sometimes were not Experienced Tertullian hath a very Pathetical Expression and very pregnant to the Matter in hand The Greater the Combates the Greater are the following Rewards Temptations do but add Pearles unto our Crown No Wearing of the Crown but by Bearing of the Cross. I shall conclude with an Excellent Speech of St. Austin That I may after this Languishing Life see Christ in Glory and be Partaker of so great a Good VVhat though Sickness weakens me Labours oppress me VVatchings spends me Cold be-nums me Heat inflames me nay though my whole Life be spent in Sighs and Sorrows VVhat is all to that Rest which shall ensue in the Life to come The Result of all from this Doctrine shall be this If Satan be a Chained Enemy let not Christians fear him over-much Look upon all Satan's Fiery Darts to be but as the VVaves tossing the Ark yet saving Noah Or as the Whale swallowing up yet preserving Ionah Or as the Dragon pursuing the Woman yet procuring her greater Preservation Or as the File grating the Iron yet making it Clearer and Brighter than before Or as the Mill grinding the Wheat yet making it Useful Or as the Coals heating Perfume yet making it thereby more Odoriferous CHAP. XIII I Have now done with the Second Point of Doctrine and therefore shall proceed to the Third the VVords do afford Viz. That Satan in all his Assaults strikes principally at Faith This is that which he makes as his Butt at which he shoots viz. our Faith This he would fain weaken and if he could shatter to Pieces But that this Point may be rightly improved this Method shall be us'd 1. What this Faith is 2. What that Faith is which the â—…il strikes at 3. Confirm the Point 4. Assigne some Reasons for the same 5. Make Application SECT I. First For the First What this Faith is Unto which I Answer The VVord Faith hath many Acceptions in Scriptures Sometimes it is taken Objectively and so it imports the Gospel or Object of Faith Thus St. Paul Preached the Faith Gal 1. 23. That is the Gospel which is the great Engine that lets down God's Faith to Men and catches up Men's Faith to God Sometimes it imports a Dogmatical or Historical Faith which is an Assent to the Word of God as True and Infallible Thus the very Devils believe a God and which is more than many Sinful Worms they Tremble Iam. 2. 19. Sometimes it imports a Temporary Faith which is but a Dogmatical Faith Budding and Blossoming with some Tasts and Joyes in the Things of God Thus the Stony Ground Received the VVord with Ioy Matth. 13. 20. Sometimes it imports Saving Faith called by the Apostle Precious Faith 2 Pet. 1. 1. This Faith Virtually includes all the rest and it is this which the Devil strikes at SECT II. Secondly What is that Faith which the Devil strikes at VVhy it is Saving Faith Because that Faith doth apprehend Christ and his Merits and fetches from thence Power against the Devil And therefore he strikes at it So that when-ever we talk of a Faith that the Devil strikes at we must still understand a Saving Faith SECT III. Thirdly This Point of Doctrine is to be Confirm'd viz. That Satan in all his Assaults strikes principally at Faith Now this appears in these Things First In that God's Childrens Faith hath very often Strong Conflicts and Combates in so much that they are forced to cry out and say Wo is me VVhat shall I do VVhat shall I do The Saints Faith and the Devil's Temptations do oft-times strive together like the Sun and the Cloud to me a fit Emblem thereof One would get the Mastery and the Other would get the Mastery Secondly In that God's Children's Faith is sometimes weakned and lost Gradually as to some Degrees of it though it shall Recover it self again by the Powerful Influences of the Holy Ghost All that I have said about this may be confirm'd in Abraham David Peter and Paul SECT IV. The Reasons of the Point may be these First The First Reason may be this Faith hath the Preheminence above all other Graces It is the Chiefest of Graces It is among Graces as the Sun is among the Planets or as Solomon's Vertuous Woman among the Daughters Prov. 31. 29. Though every Grace hath done Vertuously yet thou O Faith Excels them The Apostle indeed gives the Precedency to Love and sets Faith on the Lower Hand 1 Cor. 13. 13. Now abideth Faith Hope Charity these Three but the Greatest is Charity But you must observe That this Prelation of it before Faith hath a particular Respect to the Saints Blessed Estate in Heaven where Love remains and Faith ceaseth In which regard Love indeed is the Greater because it is the End of our Faith We apprehend by Faith that we may Enjoy by Love But if we consider the Christians present State while Militant on Earth in this respect Love must give place to Faith 'T is true Love is the Grace that shall Triumph in Heaven but it is Faith not Love which is the Conquering Grace on Earth 1 Ioh. 5. 4. This is the Victory that over-cometh the World even our Faith Love indeed hath its Place in the Battle and doth Excellent Service but it is under Faith its Leader Gal. 5. 6. Faith which worketh by Love Even as the Captain Fighteth by his Souldiers whom he Leads on
God shew that therâ—… is a God Rom 1. 20 When we see a stately House although we see not the Man that Built it although also we know not the Time when it was Built yet conclude nâ—… otherwise we can but that somâ—… Wise Artificier had a hand in it Thâ—… House surely say we did not Builâ—… it self And therefore when we take a View of the Theatre of Heaven and Earth we conclude That surely the Finger of God has been there Is not every Creature in Heaven and Earth a loud Preacher of this Everlasting Truth And doth not Man the Microcosm or Little World shew that there is a God Could any make a Man but One Wiser and Greater than Man Who taught the Birds to Build their Nests and the Bees to make a Common-Wealth What Power of Man or Angels can make one Pile of Grass or put Life into the least Flie if once Dead All which demonstrates the Being of a God But because this Infinite Being cannot be demonstrated unto Sense therefore the Atheist is so Impudent as he is because he cannot Digito monstrari dicier hic est Point at him with our Fingers c. Is not this Irrational that Sense should be made the only Umpire of all kinds of Beings Must not all Intellectual Beings be proscribed out of the Order of Nature because they cannot pass the Scrutiny of Sense Then will not Colours by the same Reason be dash'd out because they cannot be heard all Noises silenced because they cannot be seen The Second pretended Ground of Atheism is this Behold saith the Devil whether this can stand together viz. Three Persons Distinct in Subsistence but One in Substance Being or Essence and not divided into Divers Essences Natures or Parts This is against Reason and though it is yet thou must believe it if thou believest that God is Answ. This the Soul may say is not against Reason but it is above Reason We cannot by the Light of Nature saith one know the Mystery of the Trinity nor the Incarnation of Iesus Christ. But when by Faith we receive this Doctrine we may illustrate it by Reason As the Sun begetteth his own Beams and from thence proceeds Light and Heat and yet there is none of them before another otherwise than in respect of Order and Relation that is to say That the Beams are begotten of the Body of the Sun and the Light and Heat proceedeth from both So likewise from one Flame of Fire proceed both Light and Heat and yet but one Fire Again In Waters there is the Well-Head and the Spring boyling out of it and the Streams flowing from them both and all these are but one Water And so there are Three Persons in One Godhead yet but One God Lastly In Man the Understanding cometh from the Soul and the Will from both The Third pretended Ground of Atheism is this Nay this is not all saith the Evil One there is another Absurdity in your Deity and that is this If thou believest that there is a God thou must believe also that he is from Eternity and to Eternity i. e. One who has neither Beginning nor Ending This is owned by all that profess your Deity viz. Eternity as that which necessarily pertains unto Him as God which to me is so strange wonderful and above Reason as that I cannot but call it in question and therefore necessarily the Being whereof it is predicated What say'st thou O Soul concerning this Answ. To this the Soul may reply Avoyd Satan for who art thou that chargest the Holy One with Folly and the Great God of Heaven and Earth with Absurdity Know therefore that to believe what thou say'st is the greatest Folly in the World Because thou art a Lyar and the Truth is not in thee But to believe that God is Eternal is the greatest Reason in the World because He who is Truth it self hath said so 1 Tim. 1. 17. Isa. 41. 4. and 44. 6. Psal. 90. 2. Rev. 6. 11. The Fourth pretended Ground of Atheism is this Oh! saith Satan this is not all For if thou believest that there is a God thou must then believe that he is Unchangeable In Contradicting of which there needs no other Instances than these which follow wherein his Changeableness doth very much appear Instance I. That God is Changeable saith the Devil may appear in that he was made Man Confutation This the Soul may Confute by answering Satan after this manner That God became Man was not by any Conversion or Change of the Divinity but by the Assumption oâ—… the Humanity Instance II. If God alters not his Mind why 〈◊〉 he said to Repent Confutation Repentance is Attributed to God in Scripture but not to signifie any Mutation or Change in his Nature only in his Actions God is said to Repent not because he Changeth but because he doth as we do when we Repent And now what is it that we do when we Repent Why we cease to do what we did and destroy what we formerly made And upon this score God is said to Repent not that he doth so Repent as to Change his Mind but because he altereth his Works and thereby doth but fulfil what he long ago determined Instance III. There are many things Threatned and Promised by God in his Word that do never come to pass which cannot be any otherwise but a very great Impeachment to his Unchangeableness Confutation The Threatnings and Promises of God considered as not Absolute but Conditional the Condition whereof being answered the Non-Accomplishment or Execution of the same doth not make any Change in God And thus you see these Instances that Satan has brought whereby to prove God's Mutability made Insignificant He who would see more of God's Unchangeableness Prov'd Clear'd and Open'd let him peruse Excellent Mr. Pearces Book Entituled A Beam of Divine Glory The Fifth pretended Ground of Atheism is this This is not all saith Satan for if you believe that there is a God you must also believe him to be Omnipresent that is Every where at once And how can it be Answ. That there is a General Presence of God nothing is more evident Whither shall I flee from thy Presence saith David Psal. 139. 7. Nothing is impossible with God and therefore that he is Essentially Every where is not Impossible Ier. 23. 24. Can any hide himself in secret Places that I should not see him saith the Lord Do not I fill Heaven and Earth saith the Lord. Prov. 15. 3. The Eyes of â—…he Lord are in Every Place beholding â—…he Evil and the Good These with many others do make â—…od's Omnipresence and Omniscience veâ—…y Conspicuous The Sixth and Last pretended Ground of Atheism is this This is not all saith Satan for if â—…ou believe there is a God you must alâ—…o believe him to be Omnipotent i. e. One who can do all
the Dedication of this Book unto your Name also yet so impetuous were my inward Inclinations hereâ—…nto and such solid Reasons I also â—…ad for it as that I could not get â—…ver the same for my Life Whence 〈◊〉 choosed rather to run the Hazzard of your Acceptation than to expâ—… my self unto the Imputation of Iâ—… gratitude which of all Offenceâ—… was esteemed by Queen Elizabetâ—… the most Unpardonable as being Vice most Hateful before God aâ—… Man and which Heathens have even blushed to own I humbly theâ—… fore beg your Favorable Perusal aâ—… Acceptance of this Tractate seâ—…ing no less than a Threefold Cord which is not easily broken viz. Affinity Friendship and Affection have bound me so fast as that could not do any otherwise than 〈◊〉 make this Open Acknowledgement I should have ever been Imprisoâ—… ed in my Mind had I suffered youâ—… Unmerited Kindnesses to have been Buried in Oblivion which certainly cannot well be now because Scripta litera manet what iâ—… Written is Permanent and Acknowledgment is the least any one can 〈◊〉 for a Favor and no more is this â—…erefore I pray you Sir give me â—…ve to tell you That I freshly bear 〈◊〉 Mind the Mercies of God toâ—…ds you which are Various for their â—…umber Divers for their Kind â—…rious for their Methods and Amaâ—…g for their Circumstances I â—…shly bear in Mind your Familiar â—…olloquies with me in Private 〈◊〉 the end that I might Praise God your Behalf Admire the Methods Prouidence and Depend on God 〈◊〉 the Diligent Use of Means for â—…e Supplies of this Life So that I â—…st needs say The Story of your â—…ife which oft-times you have Read â—…to me to the Praise of your Conâ—…escension be it spoken has affordâ—… me not only Excellent Contemâ—…lation when I have been in your Comâ—…y but also in my Solitudes which compels me to say and I hoâ—… you will not be Offended you were 〈◊〉 Unworthy to be in the Role of thoâ—… whose Names I use in Page 13â—… c. of this Book as Famous 〈◊〉 Good Works which should I hâ—… done it would I know have pâ—… ved the greatest Offence that eâ—… was offered unto you And therefoâ—… that which I dare not prove here 〈◊〉 an Induction of Particulars 〈◊〉 there is a Certain Place that doâ—… and which will Register your Naâ—… beyond a Tomb-stone Besides Your Benign Influenâ—… on She that is my Nearest Relâ—… tion together with her Sister 〈◊〉 their Two Brothers that now 〈◊〉 Dead that were also Cared by yâ—… when Orphans Provided for 〈◊〉 wisely Educated by you and in 〈◊〉 Things shewed your Self an Indulgâ—… Father and Mother as well as a Lâ—…ving Uncle in the Place of the â—…eceased by whom they were Comâ—…itted to you in Tender Compassions â—…d of whom you have Discharged your â—…lf in Faithfulness Lastly Let me not forget your â—…illing Parting with and ready Giving â—…to me your Kinswoman in Marâ—…age which next to God I must 〈◊〉 You in it For I must acknowâ—…dge if Love and Contentation â—…ders a Wedded Life Happy I â—…ve them as much as any Man But lest my Affection kindled by 〈◊〉 Meditation on your Goodness 〈◊〉 Many and to my Self in particuâ—… should dilâ—…te it self too far and 〈◊〉 displease you I shall only say 〈◊〉 Though the Dispenser of Love â—…ould have a Slippery Memory 〈◊〉 the Recipient should Engrave it 〈◊〉 Pillars of Marble and Pyramids of Brass I never could endure 〈◊〉 Praise God for it to let old Kindnesses sleep and alwayes did esteem it a Shameful and Unthankful Part continually to Crave and never tâ—… Give And glad therefore I am tâ—… snatch this Occasion of Testifying my Duty and Affection unto you Anâ—… since I cannot find any thing to Present unto you by way of Retributionâ—… as AEshines said to Socrates Thâ—… One Thing which I have I givâ—… unto you even My Self to be yoâ—… Servant Sollicitor in the Couâ—… of Heaven which I know you 〈◊〉 Esteem beyond the Dedication of Book For you are One that carâ—… not to have your Name blaz'd 〈◊〉 broad I speak my Conscience yâ—… hate it which I could easily make to apâ—… pear in sundry Signal Instances weâ—… it Convenient Your Humility Good Sir Comâ—…ands me to Conceal and Fetters me 〈◊〉 the Limits of fewer Lines than you â—…eserve therefore what you will not â—…ave in Paper shall lie Warm in my Breast Wherefore my Honored Sir that 〈◊〉 may draw to a Close Seeing it â—…as Pleas'd Almighty God the Soâ—…ereign Disposer of Life and Death in whose Hands yours and all our Times are as yet to continue you in â—…he Land of the Living when many â—…f your Dear Near Relations have â—…een taken away and Are not I beâ—…eech you give me leave if you do not â—…ve it I must take it to Pray for â—…he long Continuance of this Mercy â—…hat your Dayes may still be prolonged on Earth and that you may Arrive at 〈◊〉 far greater Age than at present you â—…re Arrived at But it 's probable you â—…ay be Impatient to be gone hence partly from the Infirmities and Pains that attend Old Age and your Weariness of the World and the fore-sighâ—… of Calamities impending on this Nation and partly from the Longings oâ—… your Soul to be with Christ Bâ—… pray Sir if God has more Generation-Work for you to do patiently and quietly Wait all the Dayes of your appointed Time till your Change shall come Heaven will be thâ— same many Years hence that now it isâ—… and the longer you are kept out of it upon the Doing God's Work the bettâ—… it will be to you at last 'T is one 〈◊〉 the Highest Degree of Grace a Saint can Arrive unto in this Life to Long for Heaven and yet in order to Service to be willing for a Time to bâ— kept out of Heaven This was the Heighth of Paul's Grace and the Excellency of his Spirit Phil. 1. 23 24 25. For I am in a Strait betwixt Two having a Desire to depart and to be with Christ which is far better Nevertheless â—…o abide in the Flesh is more needful for you And having this Confidence I know that I shall abide and continue with you All for your Furtherance and Joy of Faith Seneca has an Excellent Saying to this Purpose It argues a Noble Generous Mind for one to be willing for the Sake of another to Return to Life again And now Sir to hold you no longer in the Porch which I know unto you is tedious I invite you into the House and that you would be pleased to observe a Candid Eye what is contained herein what of Good shall be in it Esteem it God's and what of the Contrary shall be in it know it to be my own I do confess I fear lest it may tast too much of the Distractions of thâ—… Times Yet I am Confident there arâ—… Truths in this Book that call for 〈◊〉
things â—…ither with Means without Means or â—…ontrary to Means and against all Opâ—…osition what-so-ever And do you think there is any Existing so Almighty Why is it then that the Interest of God which you call it is so opposed in the World as it is Answ. To which the Soul may Answer That God is Almighty I do firmly Believe and that he can do Things either with Means without or contrary to Means is a Verity that 〈◊〉 do not at all question And thaâ—… God's Interest in the World is oftentimes opposed is not but that he caâ—… Advance his own Interest withoâ—… Opposition but he permits it to be opposed that the Glory of his Omnipotency and Wisdom in effecting such and such things notwithstanding Opposition may shine forth more Perspicuously And thus I have giveâ—… you a Sight of the Wiles of Satan especially those that he makes use oâ—… in Tempting to Atheism abusing 1. The Invisibility of God 2. The Trinity of Persons in One Diuine Essence 3. Several of his Incommunicable Attributes SECT V. I have already shew'd something of Satan's Subtilty in Tempting unto Atheism I now come to speak of Satan's Subtilty in his Temptations unâ—…o Security being such as follow Temptation I. One way that Satan hath to make â—…oor Souls Secure is by presenting God unto them as a God only of Mercy O! saith the Devil why â—…rt thou so concern'd about thy Salvaâ—…ion Dost thou think God that Made â—…hee will be so Cruel to Damn thee â—…nd He who Form'd thee will not Save â—…hee Alas God is more ready to Pardon than to Punish Mercy is his â—…areling Attribute but Judgement is his Strange Work And thus Satan doth to make Souls Careless and Fearless Careless of their Salvation and Fearless of their Damnation Reply To Repel this Temptation must be by considering that as God is Merciful so he is Just Just in himself and so will Punish all Sin Merciful in the Face of Christ and so will Punish no Sin he having in our stead born the Punishment A Just God towards an hard-Hearted Sinner a Merciful God towards an Humble Sinner God is not all Mercy and no Justice nor all Justice and no Mercy Submit to him his Mercy embraceth thee Resist him his Justice pursues thee Do not the Devils themselves and all the Howling Reprobates in Hell shew that God is ‖ Just Is not Hell and Sodom a Monument of God's Iustice And are not all the Crosses Losses Sicknesses and Diseases that be in the World Tokens of God's Displeasures Besides Doth not the pouring-out of his Wrath upon Iesus Christ his dearly Beloved Son shew that our God is a Just Iudge More-over to argue from Grace to Sin from Love to Lust from Mercy to Iniquity from Immunity to Impiety is the Dialect of Hell and the Sophistry of the Prince of Darkness To sin I say because Grace abounds is the Devil's Logick and who-so-ever useth such kind of Language you may write THIS SOUL IS LOST In fine The Apostle Rom. 12. 1. and the Saints all a-long have made God's Mercy the greatest Motive to Repentance Temptation II. Another way that the Devil maketh use of to make poor Souls Secure is by telling them That all the World are Sinners as well as them and they may make as good a Shift as the rest What if you do go to Hell You shall not go alone you shall have others with you Reply Here is Audacity and Absurdity One would think that the Devil should be ashamed to argue thus considering what a Scholar he is in Logick Philosophy and School-Divinity and yet by Raciocination of this kind doth he prevail upon dark Souls Such kind of Reason if it may be called Reason in effect is thus much Some have Cut their Throats I must do it also because in it I shall do no more than what others have done before me A great Multitude of People are resolv'd to run into the River of Thames to see how they can tread Water and Dance upon it therefore I must do the like because with me I shall have Company though in the Close I shall lose my Life I 'le leave you to apply it Temptation III. The next thing that Satan doth to make poor Souls secure is by telling them That Christ is a Saviour and what though they do sin Christ has Dy'd and is Risen again for their Justification Reply It is true Christ is a Saviour but if He is not My Saviour may the Soul say what doth this argue for me Christ hath Dyed but if I cannot believe his Death and Sufferings will be of little Advantage unto me He is Offered but if I do not Receive Him I shall not be Sav'd There may be Vertue enough in a Plaister to Heal a Sore but if it be not Applyed it will not Heal my Sore So there is Vertue enough in Christ to Wash and Cleanse but if it be not Applyed to my Soul by Faith it won't Wash or Cleanse me Temptation IV. Surely saith Satan God loves thee or else he would not Bless thee in thy Outward Estate as in thy Corn Children Calling and Friends Reply Seriously consider O Soul that God's Love is Two-fold Common and Special God's Common Love I reckon is that which all partake of viz. Good Men and Bad Men. Now for any to have a great Estate and to Prosper therein together with his Wife and Children is that which is common to all some only excepted Now it is not Common Favour but Special Favour that must save thee and a Token or Evidence of it will Comfort thee but this thy Prosperity in the World is not being that which is more ordinary to those who go to Hell than such who go to Heaven And therefore let not the Children of God grudge and repine at the Wicked Man's Prosperity because all the Wicked shall have Misery enough Hereafter for the little present Pleasure that they enjoy Here. They that have their Heaven Here are in danger to lose it Here-after God seldom gives his Children Heaven and Earth too Nihil infelicius felicitate peccantium saith St. Augustine The Wicked Man's Felicity is great Infelicity Doubtless hence it was that David prayed Deliver me from the Wicked who have their Portion in this Life only Psal. 17. 14. Nothing is so great a Signe of God's Curse as the Prosperity of the Wicked The Lord will proportion Torment to all the Pleasure the Wicked have had Revel 18. 7. How much She hath lived Deliciously so much Torment and Sorrow give Her That Story of the Roman who was by the Court-Marshal Condemned to Dye for breaking his Rank to steal a Bunch of Grapes is pregnant to our purpose For as he was going to Execution some of the Souldiers envyed him that he had Grapes and they had none Saith he Do you envy me for my Grapes I must pay dear for them So Wicked Men
said of him in the Gospel and the Chains have been plucked asunder by him neither could any Man thus tame him He esteems as Iob saith of the Leviathan Iron as Straw and Brass as Rotten Wood It must be a Stronger than the Strong-Man that binds him and none Stronger but God the Father of Spirits The Devil lost indeed by his Fall much of his Power in relation to that Holy and Happy Estate in which he was Created but not his Natural Abilities He is an Angel still and hath an Angel's Power SECT III. Thirdly The Number of Devils adds to their Power What Lighter than the Sand yet Number makes it Weighty What Creature less than Lice yet what Plague greater to the Egyptians How Formidable then Devils be who are both for Nature so Mighty and for Number such a Multitude There are Devils enough to Beleague the whole Earth Not a Place under Heaven where Satan hath not his Troops Not a Person without some of these Cursed Spirits haunting and watching him where-ever he goes Yea for some special Service he can send a Legion to keep Garrison in one Single Person as Mark 5. And if so many can be spared to attend One to what a Number would the Muster-Role of Satan's whole Army amount if known And now tell me If we are not like to find our March difficult to Heaven if ever we mean to go thither that are to pass through the very Quarters of this Multitude who are scattered over the Face of the Earth When Armies are Disbanded and the Roads full of Debauch't Souldiers wandring up and down it 's dangerous Travelling we hear then of Murders and Robberies from all Quarters These Powers of Hell are that Party of Angels who for their Mutiny and Disobedience were cashier'd Heaven and thrust out of that Glorious Host and ever since they have straggled here Below endeavouring to do Mischief to the Children of Men especially them that Travel in Heaven-Road SECT IV. Fourthly Their Unity and Order makes their Number Formidable We cannot say there is Love among them that Heavenly Fire cannot live in a Devil's Bosom yet there is Unity and Order as to this They are all agreed in their Design against God and Man So their Unity and Consent is knit together by the Ligaments not of Love but of Hatred and Policy Hatred against God and his Children which they are filled with and Policy which tells them That if they agree not in their Design their Kingdom cannot stand And how true they are to this their Wicked Brother-hood our Saviour gives a fair Testimony when he saith Satan Fights not against Satan Did you ever hear of any Mutiny in the Devil's Army or That any of these Apostate Angels did freely yield up one Soul to Christ They are many and yet but one Spirit of Wickedness in them all My Name said the Devils not Our Name is Legion SECT V. Fifthly The Mighty Works that are Attributed to these Evil Spirits in Scripture declare their Power and these either respect the Elementary Sensible or Intellectual Part of the World The Elementary What dreadful Effects this Prince of the Power of the Air is able to produce on that see in the Word He cannot indeed make the least Breath of Air Drop of Water or Spark of Fire but he can if let loose as Reverend Mr. Caryl saith on Iob 1. go to God's Store-House and make use of these in such sort as no Man can stand before him He can hurle the Sea into such a Commotion that the Depths shall Boyl like a Pot and disturb the Air into Storms and Tempests as if Heaven and Earth would meet Iob's Children were Buried in the Ruins of their House by a Puff of his Mouth yea he can go to God's Magazine as the same Author saith and Let off the Great Ordinance of Heaven causing such dreadful Thunder and Lightning as shall not only Affright but do real Execution and that in a more dreadful Way than in the Ordinary Course of Nature If Man's Art can so sublimate Nature as we see in the Invention of Powder that hath such a strange Force much more able is he to draw forth its Power Again Over the Sensitive World his Power is Great not only the Beasts as in the Herd of Swine hurried by him into the Deep but over the Bodies of Men also as in Iob whose sore Biles were not the Breakings-out of a Distempered Nature but the Print of Satan's Fangs on his Flesh doing that suddenly which in Nature would have required more time to Gather and Ripen CHAP. VIII COntaining the Second Deduction SECT I. If it be so That such who are most Eminent and Renowned may Fall then this consequently follows Let him that Standeth take heed lest he Falls This is the same Exhortation that the Apostle makes use of in 1 Cor. 10. 12. Oh Christians Consider though now you are in your Beauty Vigour and Strength yet a Time may come wherein your Strength may be over-Match'd and Satan may be too Hard for you Peter was Confident that he should keep close to his Master in the Face of all Difficulties whatsoever but Satan was too hard for him Peter presumed upon his own Strength 'T is Just with God that he who trusts to Himself should be left to himself Self-Iealousie is very good Man is a Proud piece of Flesh He is apt to be highly opinionated of himself That which is my aim at this time is That Christians would deny all Supercilious Thoughts of themselves and not as Peter who denyed Christ for want of denying Himself Not as Pendleton who was Confident of himself and said This Fat of mine shall melt in the Fire for Christ. But instead of that his Courage melted Not as these Clouds of Witnesses who for some time were Glorious Professors and shined as Stars in the Church-Hemisphear yet have been Falling Stars Porphyry Iulian Cardinal Pool Gardiner Iudas Nay some Saints through God's with-drawing the Influence of his Spirit have for a time Relapsed As Cranmer and Origen whose Heart fainted in the Seventh Persecution and he Offered Incense to the Idol Who that knows the Fierceness of a Tryal or the Falseness of his Heart will not Fear The Trembling Reed oft stands when the Confident Cedar falls There are certain Helps which if observ'd I am confident will Antidote many that now Stands not to Fall SECT II. First Try thy self O Christian throughly afore-hand If we would Iudge our selves we should not be Iudged 1 Cor. 11. 3. Though I cannot say If we would Try our selves we should not be Tryed Yet this I can say If we would Try our selves we should be the more likely to abide the Tryal of the Lord. 'T is for want of this that many times we are shaken when the Winds of Temptation or Persecution blow a little upon us How is it with thee now O Christian in thy present Course Art thou
Now Who can Speed better in this Suit than God's own Son Iesus Christ is the Son of God Two manner of wayes 1. By Eternal Generation according to his Godhead Psal. 2. 7. 2. By Grace of Personal Union according to his Manhood Luk. 1. 35. If You who are Earthly Parents can find in your Hearts to Give unto your Children when they Ask How much more then shall God Give unto us his Heavenly Children when we Ask of him But I shall ascend higher If God our Heavenly Father can Give unto us his Adopted Children his Children that are only made so How much more will God Give unto Iesuâ—… Christ his Son by Nature and Generation If we the Children by Grace can prevail so much with God the Father How much more then his Soâ—… by Generation betwixt whom there iâ—… an Unity not only of Nature but Wiâ—… also Ioh. 10. 32. More-over see whaâ—… God himself says to Christ Psal. 2. 8. Ask of me and I will Give thee SECT IV. Secondly If we consider the Intercession it self 1. In its Nature 2. In its Perpetuity First In its Nature which is a Presenting his Person Sufferings and Merits unto his Father for what he desires Father sayes Iesus Christ let such a Soul Persevere Why so may the Father Reply Because sayes Christ I Suffered to this end So that God the Father according to his Iustice which is Unspotted sayes to his Son Be 〈◊〉 unto thee as thou wilt So that Matter of our Saviours Request is but Just and Reasonable What Christ desires is not desired Gratis upon Terms unbecoming the Holiness and â—…ighteousness of God to grant Iesus Christ can Plead Merit in his Prayers â—…inally God the Father is under a Coâ—…enant Tye and Bond to do what he â—…ks For he Promised us to Christ on Condition of his Dying for us 〈◊〉 be his and Ruled by Him as he pleased Where-upon Christ Accepted and a Body was Prepared for him and so he became Obedient unto Death even unto the Death of the Cross. So that this Number for whom Christ Dyed is really his according to the Faederal Transaction between the Father and Him Accordingly also the Mercies that Christ Intercedes for are as due to him as the Hire of the Labour is when the Work is Faithfully done Secondly Let us consider our Saviours Intercession in the Perpetuity oâ—… it He ever Liveth to make Intercessioâ—… for us Heb. 7. 25. Our Names are alwayes upon thâ—… Heart and Shoulders of this our Greaâ—… High-Priest before God Christ's Intercession is Importunate and Perpetual From hence we may draw saitâ—… Mr. Flavel abundant Encouragemenâ—… against all Heart-Straitnings and Dead ness of Spirit in Prayer Thou complainest thy Heart is Dead Wandring and Contracted in Duty 〈◊〉 but remember Christ's Blood speaks when thou canst not Though the Vigour of thy Affections may sometimes Decay in Duty yet know then even then Christ maketh Intercession When thy Prayer is done Christ's Prayer is still going on His Praying is a Praying without ceasing Yea he Incessantly Prays for us Christ is a Mediator for Ever and his Intercession is a Daily Intercession It is the Business of Christ now in Heaven to Intercede for us Behold Christ Intercedes for you in Heaven And therefore question not the Duration of your Faith Many things here occur that hinder the Permanency and the Potency of our Prayers But Christ in Heaven meets with nothing that interrupts his Praying to and Interceding with the Father on our Behalf Christ Iesus is now in the Exaltation of his Prophetical Sacerdotal and Regal Office and therefore what he Wills is Granted He Christ ever Liveth to make Intercession for us SECT V. Thirdly If we consider the Persons for whom Intercession is made being such whom God the Father has a Kindness for Did Iesus Christ indeed Intercede for such that the Father was no Well-wisher unto it were something But now these for whom Christ Intercedes are the Friends of God and the Children of God and the Brethren of Christ Therefore these must Persevere Iesus Christ Prayes not for the World which is Enmity to God but for a Select Number whom God the Father has determined to bring to Everlasting Life through this Prevalent and Successful Intercessor in Heaven SECT VI. Having Finished the Doctrinal Part viz. Christ's Intercession which is an Act of his Priestly Office is on Grounds of a Believers Perseverance in Faith I shall only Answer this Inquiry that may be made about the Intercession of Christ. But why doth Christ Pray now seeing he is in Heaven and can do all Things Answ. 1. Christ could do all Things when he was upon Earth and yet he Prayed 2. Christ Prayeth now in Heaven because as Man he Rejoyceth both to be Subject unto God and to Acknowledge him as the Greater and the Author of all Good As Christ is Man he ought not to omit those Things which are proper to Men viz. Prayer SECT VII For-as-much as I have only been admitted to make use but of one Argument for the Asserting of Believers Perseverance viz. Christ's Intercession which the Doctrine only contained I shall therefore furnish you only with some Scriptures that may Evince this Truth now in the Close For loath I am to leave such a Comfortable Doctrine as this is Dark Although what has been said already about it might suffice yet in regard that the Holy Scriptures do abound with Arguments for it I shall just touch upon them and that shall be all CHAP. XIX Containing Eleven Arguments from Scripture for Believers Perseverance with the Iudgement of the Learned Antient and Modern about it SECT I. Arg. 1. First The Father in his Election is Insallible Matth. 24. 24. For there shall arise False Christs and False Prophets and shall shew great Signs and Wonders Insomuch that if it were possible they shall Deceive the very Elect. Those whom God hath Determined to be Saved shall be Saved let the Power of Devils Power of Corruptions and Power of this World work joyntly together against the Children of God The Elect cannot be Deceived There is an Impossibile in the Case Rom. 8. also and vers 30. More-over whom he did Predestinate them he also Called and whom he called them he also Iustified and whom he Iustified them he also Glorified 2 Tim. 2. 19. Neverthess the Foundation standeth Sure having this Seal The Lord knoweth them that are his Arg. 2. Secondly The Son in his Redemption shall not be frustrated Heb. 2. 14. Isa. 42. 7. Rev. 3. 7. Matth. 1. 11. Tit. 2. 14. Certainly Christ Dyed to some purpose He would not have Deserted his Father's Bosom and Palace for nought Arg. 3. Thirdly The Spirit in Application of the Benefits of Christ's Passion is Irresistible and Unchangeable Zach. 36. 25 26 27 28 29. Isa. 11. 6. Luk. 3. 5. SECT II. Arg. 4. Fourthly The Regeneration of God's People is Perpetual 1 Pet. 1. 2 3. 1 Ioh. 3.
biddeth him with the rest of of the Apostles To Watch Luk. 22. 40 and 46. SECT II. Use 4. Of Comfort Fourthly Here is a Use of Comfort to us that are Believers and that have an Interest in Christ's Intercession Here is Comfort under Fears of Barrenness and here is Comfort under Fears of Falling away First Here is Comfort under Fears of Barrenness I am afraid saith the Soul lest my Faith quite Fails and so grow Dead at last proving just like the Barren Fig-Tree in the Gospel which was Cursed But for thy Comfort know Christ prayeth Thaâ—… thy Faith may not fail T' is granted the Devil will Sift thee and Winnow thee and Level all his Temptations against thy Faith Thou art a Branch of that Vine Christ Iesus therefore shalt never cease yielding of Fruit. As long as there is a Fulness in Christ Believers shall never Want This Holy Vine Christ being Replenished with Sap the Branches cannot choose but be Fruitful As long as the Root Lives the Branches shall never Die. Besides Saints should read Promises that are made to them in case of Spiritual Barrenness I am the Lord thy God which Teasheth thee to profit Isa. 48. 17. In the Wilderness shall Waters break out and Streams in the Desert and the Parched Ground shall become a Pool and the Thirsty Land Springs of Water Isa. 35. 6 7. Secondly Here is Comfort under Fears of Falling away I am afraid saith the Christian that I shall be quite out of Breath before I get to Heaven either I shall be blown down by Satan's Temptations or faint under Sufferings But know thou hast Omnipotency to Support thee Thy Faith is Sheltered under the Wing of Christ and Supported by the Intercession of Christ So that it is Secure let the Devil strike never so hard or often at it Adam that Grew upon his own Root of Innocency soon Withered But thou hast Christ for thy Root therefore thy Grace shall Flourish into Perseverance Believers Christ holds you 'T is not your Holding of Christ but Christ's Holding of you that Preserves you He it is that for thee Repels the Force of Temptation Over-powers the Rellicks of Corruption and increaseth the Sparkles of Grace SECT III. Use 5. Of Counsel Fifthly Here is a Use of Counsel which hath a Double Aspect 1. To Believers 2. To Unbelievers First To Believers Doth Christ in Heaven Intercede for you Then first keep you close to your Duty on Earth Christ neglects not Praying for you in Heaven do not you then neglect Praying for your selves on Earth Christ is ready in Heaven to present your Petitions to God upon your presenting your Petitions to him 1. If Christ ceaseth not Praying for you do not you cease then Praying for your self 2. If Christ Prays and Pleads for you in Heaven then do you Plead for him on Earth Believers themselves have oft-times many Accusers viz. The Devil Evil Men and Conscience and when any of these do Accuse them Christ is then ready in Heaven to Plead Seeing then that Christ Intercedes for you and Pleads for you when you are Accused and Dishonoured do you Plead for Him for his Honour and for his Interest when Asperss'd by the World 3. Doth Christ in Heaven Intercede for Believers Then let Believers ascribe Perseverance to him looking upon it as his own Gift Let Christ have what is Due from you Pay I say the Tribute of your Gratulation unto him Secondly To Unbelievers Doth Christ Intercede in Heaven for Believers Then what will become of Unbelievers Hereupon I advise you to Repair to Christ. No Interest in Christ no Interest in his Intercession Therefore instead of Christ's Blood Crying to God for you it shall Cry to God against you He that is an Intercessor for some shall be an Accuser to others Yet now every Unbeliever despiseth Christ's Intercession and treadeth it under Foot Christ's Death Victory Conquest Merits Spirit Graces and Intercession are nothing at all to Persons that are in an Unbelieving State No Interest in any of these Benefits unless you have Union with the Donor of them 'T is Union with Christ that gives us a Title to all the Priviledges of Christ. If thou hast not Christ thou hast none of Christ's How Deplorable therefore is the Case of Christ-less Souls They cannot argue any thing of Comfort from what he has done Christ's Death Merits and Sufferings avails them not Here is no Comfort to be spoken to you till you get into hrist Ah then What do Men and Women do in rejecting the Tenders of Grace and the Offers of Christ in the Gospel To Day therefore if you will Hear his Voice Harden not your Hearts Verily he that now waits and stands at the Door Knocking will ere long give over and Knock at your Hearts no more Possess your Souls therefore with an Holy Impatience until such time you can say Christ is come Christ is come Methinks it should be a Burden for you to Live unless Christ is Formed in you An Interest in him will render your Lives Pleasant and your Death Gainful Be convinced therefore of the Absolute Need of a Saviour by considering that till you are in him you can have no Interest in his Intercession and Satisfaction the Great Effect of his Priestly Office That no Mercy will be a Mercy unto you till then but rather Curses and given in Judgment to you And this is the Exact Pourtraiture of every Christ-less Man and Woman CHAP. XXII Wherein part of the Last Doctrine is handled SECT I. The Fifth and Last Doctrine is this Doctrine Those whom God hath Done much for should be much in Doing for others When thou art Converted streng then thy Brethren I Shall Prosecute this Dostrine in this wise 1. In what Sense we are to understand God's Doing much for a Person 2. What it is that such whom God has Done much for should be in Doing for others 3. Confirm the Doctrine 4. Apply it SECT II. First In what Sense we are to understand God's Doing much for a Person or when it may be said God doth much for a Person Now God may be said to do much for a Person Two wayes 1. To his Body 2. To his Soul 1. To his Body By Body I understand all Things relating thereunto as Life Health Estate Good Name and Negotiations First God has done much for such whose Threads of Lives he has lengthned out Once thou wast Heart-sick Crazy and by no means could hold up thy Head expecting Death every moment and by reason of exceeding Tortures it was a Burden for thee to Live Medicines proved Ineffectual Physitians Despaired Friends gave thee over and a Dead Man thou wast in the Expectation of all Yet lo God Miraculously raises thee up smiles on thee by Renewing thy Life and with Good Hezekias adds Fifteen Years more unto thee Now here God Does much for a Person with Respect to his Life Secondly God has done much
for such whose Healths he has Preserved Soundness of Body is a great Mercy What is Life what is Riches what is Honour without Health These Things 't is granted in Conjunction with Health are Pleasing unto Man But Health not Enjoyed will render all the former things Unprofitable Now here God Does much for a Person with Respect to his Health Thirdly Estate Omni rerum copia affluet Once thou wast Poor not a Penny in thy Purse nor a Piece of Bread in thy Cubboard But now thy Case is changed from Worse to Better The Candle of Prosperity shines upon thee and an Flourishing Estate thou hast now about thee Here is God's Doing much for a Person with Respect to his Estate Fourthly God's Doing much for a Person is sometimes discover'd in a Man's Good Name being Bestowed and Preserved Once a Cloud of Infamy and Reproach was drawn over thy Name but now it is dissipated and scattered A Good Name is one of the Greatest Blessings upon Earth No Chain of Pearl doth so Adorn is this How many are there in the World that are still paring off the Credit of their Neighbours And they make thick Parings they sometimes pare off all that is Good nothing is left but the Core The Children of God are thus oft-times served It was David's Complaint Psal. 35. 11. They laid to my Charge Things which I knew not Surius the Iesuite reported of Luther That he learnt his Divinity of the Devil and that he died Drunk But Melancthon who wrote his Life affirms That he died in a most Holy Pious manner and made a most Excellent Prayer before his Death Has God now preserved or delivered thy Good Name from the Unmercifulness of others What is this but a doing much for thee with Respect to thy Name Fifthly and Lastly God has done much for those whom he hath Blessed in their Negotiations When thou didst first set forth in the World what Cares and Fears did distract thee lest thou shouldst not do well and so become Bankrupt But now contrary to thy Fears God has Prosper'd thee and a Brave Trade thou hast and Blessed thou art in thy Building Planting Journeying or what ever thou goest about The Honey-Comb of a Blessing shall be still dropping upon thee Thus much concerning God's Goodness with Respect to the less Noble Part of a Man viz. His Body SECT III. I now come to consider in what Sense God may be said to do much for a Person 's Soul which is the most Noble Part of him The Body is but a Shadow the Soul is the Substance The Body is but a Shell the Soul is the Kernel The Body is but a Cabinet the Soul is the Jewel The Soul is the Man of the Man The Soul of Plato is Plato But to proceed to the Point in Hand viz. How God may be said to do much for our Souls see made forth as followeth SECT IV. God can never be said in a strict Sense to do much for the Soul of a Man till such time he Converts it to Himself So that it will not be out of the way to Enquire a little into the Nature of True Conversion But this would be too large a Field for me to enter in and therefore I shall only touch briefly upon it SECT V. True Conversion consists in a Change upon the Inward and Outward Man 1. In a Change upon the Inward Man which I shall only insist on First The Understanding is turned from Darkness unto Light Horrible Ignorance of God and the Things of Salvation covers the Soul of every Man as Darkness upon the Face of the Deep Unconverted Persons are therefore called Darkness in the very Abstract Ephes. 5. 8. and that because of their Original Acquired and Judicial Blindness which their Minds are possest with All the World is said to sit in Darkness From whence may be gathered That by Nature we are desperately Ignorant about God and the Things of God Which made our Saviour to say to Peter upon his Confession Flesh and Blood had not Revealed these Things unto him In the State of Integrity our Minds were furnished with all Glorious Perfections and Abilities as the Firmament with Stars There was Sapience in respect of God Science in respect of all Natural Things to be known and Prudence in respect of all Things to be done But since the Fall Man has received such a Bruise in his Understanding as that unless God Recovers it it will remain for ever Irrecoverable Therefore the first Thing that God doth in order to Conversion is to set up a Light in the Soul and take off that Vail of Darkness which has over-spread it So that God does much for the Soul in helping of the Understanding and doing much for it Secondly Our Memories are in part by Conversion Cured Oh! the Sinful Weakness Barrenness and Pollution of our Memories How Teâ—…acious is it with Respect to Evil But How Fallacious is it with Respect to Good Why is it that many can better Remember a Piece of News than a Line of Scripture That little Children can better Remember Obscene Songs and Ballads than the Principles of Religion or a Good Sermon The Memory by Nature is like a Sieve that lets the Corn and Weighty Grain fall through but the Light Refused Stuff that it Retains Thus what is Solid and would do thy Soul Good that quickly passeth away Hence it is that many of our Hearers are so Unprofitable as they are They forget the Good Sermons they Hear and go from Church no more better'd than the Stones in the Wall But now where God intends to do much for the Soul he then does help the Memory and Cures it in part of its Weakness Pollution and Unfaithfulness The Memory will then Retain all manner of Good something of Good in every Thing or at leastwise it will be better in Remembring Spiritual Things than Carnal Things If not all the Sermon part of the Sermon the Soul can now carry away with her Yea and she can tell what Sermon among divers so many Years past at such a Time in such a Place and by such a Person did her good So that a Wonderful Change is here pass'd upon the Memory to the just Admiration of the Free-Grace of God Thirdly Where True Conversion is a Change is also on the Will of Man that Great Faculty which will either be the Chair of Lust or Throne of Grace We may say of it what the Prophet did of the Figs Those which were Good were very Good and that were Bad were very Bad. The Will in Innocency was Regular It did Eccho to God's Will But since the Fall though it retains its Freedom in Moral Actions yet as to Spiritual it is depraved If the Will could cease from Sinning saith Bernhard there would be no Hell Since the Fall the Will is not only Impotent but Obstinate Acts 7. 51. Ye have alwayes Resisted the
with the Devil And art thou a Stander by and a Spectator of them but do'st not so much as put thy Hand to help art no wise Affected thy Bowels within thee not at all moved How Dis ingenuous is this Does it not argue either Ignorance or Ingratitude Ignorance in that thou hast not been so Tried thy self and therefore knowest not how to Pity others Ingratitude in that it was once thy own Case but thou hast forgotten it or at leastwise would if thou couldst and therefore takest not Notice of Souls thus Tempted Tried Afflicted I shall only add this I am verily perswaded there is as little Compassion shewed to Weak Desponding Tempted and Oppressed Believers as ever if not less The Consideration whereof I must needs tell you that are my Hearers this Day grieves me as much as any thing and puts me much upon Prayer untó God That he would be pleased to continue my Condoleing Heart towards the Tempted which through Grace I can say is much Yet still I would rather have it Increased than Diminished SECT V. Fifthly and Lastly Those whom God has done much for should be much in doing for others by Praying with and for others Although God will have but One Intercessor in Heaven yet he requireth Many on Earth Here we may yea we must be Trading one with another viz. Prayers for Prayers Ministers with People and People with their Ministers and one Saint with another Oh! What a Trade did Paul Drive this way I have sometimes thought what a Catalogue of Churches and Saints he had to Commend to God in his Dayly Prayers How many Churches did he usually Pray for He saith to the Church of Rome in these Words God is my Witness That without Ceasing I make mention of you always in my Prayers The like for the Church at Ephesus I cease not to give Thanks for you making mention of you in my Prayers So for the Church at Philippy I remember you alwayes in every Prayer of mine for you all making Request with Ioy. So the Church at Thessalonica We give Thanks to God alwayes for you all making mention of you in our Prayers Remembring without ceasing your Work of Faith Labor of Love and Patience of Hope in our Lord Jesus Christ. And doubtless had he Written Epistles to all other Churches we should have heard of his Prayers for them Neither did he Pray only for Churches but also for several Saints in Particular For he saith That he Prayed for Timothy Night and Day that is Morning and Evening the Whole put for the Part. And as for Philemon he saith That he made mention of him alwayes in his Prayers To conclude The least we can do for one another is to be Earnest at the Throne of Grace CHAP. XXIV A Brief Application of the Point SECT I. Use of Information THe First Use that this Doctrine affords us is a Use of Information If it be so That those whom God hath done much for should be much in doing for others Then hence we may learn That such who are defective and wanting herein are Guilty of the Highest Ingratitude against God Wherefore O Man has God done so much for thee but that thou shouldst do something for Him And wherein canst thou better manifest a Doing much for Him than doing much for his Members Mercy calls for Duty Let some-thing be done by way of Retaliation though Retaliation in our strict and proper Sense cannot be made unto God To be Ungrateful for Mercy is like Absolom who as soon as David Kissed him and took him into Favour Plotted Treason against him Ingratitude puts an Accent upon Sin and makes it out of Measure Sinful If so be you cannot Lay your Selves out for the Good of Others what then do you in Testimony of Thankfulness to that God who has done so much for you O Ungrateful Worse than the very Beasts for they are wrought upon with Kindness Isa. 1. 3. This is dealing with God as we do with the Thames The Thames brings us in our Riches our Gold Silks Spices and we throw all our Filth into the Thames c. If Mercy be not a Load-Stone to Draw thee to Duty Iudgment shall Compel thee Methinks God's Goodness should be a Whet-Stone Do for others If thou askest me why the Reason is plain Because God has done for thee Therefore not to do any Good argues want of a Deep Sense and Impression of God's Signal Favours on us Beware therefore of going on any more in a Dissolute Course SECT II. Use of Caution Secondly By way of Caution Take heed of Persisting in this Cursed Sin of Ungratefulness Though God has been Patient for a great while yet the Lease of his Patience will at last be Run out Nothing so Cold as Lead yet nothing more Scalding when it is Melted The Sweetest Wine degenerates into the Sharpest Vinegar Nothing Blunter than Iron yet when Sharpened it hath an Edge that will cut Mortally Nothing Smoother than the Sea yet when stir'd into a Tempest nothing Rageth more Just so is it with the Patience and Goodness of God What Sweeter than the same Yet the Abuse of them turns them to Fury and sore Wrath. SECT III. Use of Comfort Thirdly By way of Comfort to such that do Testify their Thankfulness to God for his Bounties in being Useful in their Places and Generation You do but Oblige God to do more for you And without doubt the more you do for God the more God will do for you If God heaps the Coals of his Mercy upon the Heads of his Enemies What then would he do for you that should walk Thankfully As we commonly do follow them with our Compensations that are most * Thankful So God doth vouchsafe his Benefits most where he thinks they may be Acknowledged And as we will not bestow our Alms on a Mendicant that can neither Cringe nor Bow So God will not bestow his Favours on any but what shall Worship Him and give Thanks unto him If therefore our Lives be singularly Convincing and Converting Exemplary and Gratulatory you will thereby the more attract Divine Indulgence unto you Therefore Who would not but be Comforted with this namely That if any express their Thankfulness unto God by Usefulness in their Places they shall not be Guilty of that Monstrous Word INGRATITUDE But not only so They who manifest their Thankfulness shall more infinitely oblige God unto them for the Future Finally God will Reward them according to their Works SECT IV. Use of Counsel Fourthly Be Exhorted unto Thankfulness and Acknowledgement of the manifold Mercies of God Has the All-Merciful God been Merciful to thee Express then thy Thankfulness for the same in being Merciful unto others Has the Gracious God done much for thee Express then thy Thankfulness unto Him by doing much for others Motives here-unto are these and pray observe them Motive 1. First 'T is Equity
would People but consider this Mercy and Goodness Bounty and Compassion would Flourish more than they do There would not be I say so many Cubboards Empty Purses Moneyless and Wounds not Cured or Bound up Motive 2. Secondly Consider That the Eyes of God of Christ of Angels of Devils of Sinners of Saints of Good and Bad are alwayes upon you Therefore let this Motive above all the rest be as a Spur to all Vertue and a Whet Stone to all Duty God takes Notice of all thy Actions Thy Tears in Secret he Bottles up thy Prayers in Secret he Registers and what thou givest to Pious Uses he writes down in thy Memorandum Book The Good Angels and Saints Honour thee for this The Devil and his Children see hereby thy Faithfulness to God-ward and thy Goodness to Man-ward Motive 3. Thirdly I know not of a Better than this whereby to induce you unto a Publick Spirit viz. You shall have your Reward If there be Degrees of Torments in Hell then doubtless there are Degrees of â—…lory in Heaven And whose Glory shall be Multiplied but such that have done most Good when they were on Earth All the Seeds of Liberality that you Sow on Earth shall turn to a Fruitful Crop in Heaven You shall be paid with Overplus For a VVedg of Gold which you have parted with you shall have a VVeight of Glory For a Cup of Cold Water you shall have Rivers of Pleasure The End of the Salve for Soul-Sores together with the Duty of Such whom God has dealt Bountifully with FINIS SEVERAL SERMONS Preached upon Sacramental OCCASIONS By THOMAS POWEL Minister of the GOSPEL LONDON Printed by T. Milbourn for Benjamin Harris at the Stationers-Arms in Sweetings-Rents near the Royal-Exchange in Cornhil 1679. SERMON I. PSAL. 42. Vers. 1. As the Hart Panteth after the Water-Brooks so Panteth my Soul after Thee O God Introduction THE Author of this Psalm was David is Concluded on all Hands as well as other Psalms of the like Nature which have not his Inscription upon them Penned by him at some sad Time and in some sad Condition viz. His Exilement from Home and the House of God upon the Occasion of Saul's Persecution who Pursued him from Place to Place and followed him as a Patridge upon the Mountains as himself Expresses it 1 Sam. 26. 20. In the VVords of my Text the Prophet David intimateth his Ardent Affections towards God Illustrating the same by a Similitude of the Hart towards the Rivers of Water Wherein as in all other Similitudes besides there are Two Parts considerable The Proposition and the Reddition The Proposition we have in these VVords As the Hart Panteth after the Water-Brooks Now there is a Double Thirst in the Hart after the Water-Brooks The One is Natural arising from its Temper and Constitution and the Other is Occasional proceeding from the Different Case and Condition in which it is And even so it is in a Christian. The Reddition we have in these VVords My Soul Panteth c. In the Hebrew it is Brayeth More-over The Strength of the Psalmist's Desire is Exprest by another VVord in the Verse following the Text THIRSTETH We have here Represented by David the true Temper Frame and Character of a Christian Soul VVhat David sayes of Himself for his own Particular is true of all Believers in General The Doctrine from the VVords is this Doctrine The Soul of a Christian vehemently desires God In the Opening and Prosecution whereof Three Things will fall under our Consideration 1. The Object of a Christian's Desire and that is God 2. The Subject of a Christian's Desire and that is the Soul 3. The Exercise or Activity of a Christian's Desire and that is Pantâ—…h after First The Object of a Christian's Desire and that is God Himself Thee O God Other Texts of Scripture there are that fully declares this Psal. 84. 2. 86. 4. A Christian's Desire is 1. After God Chiefly 2. After God Simply First A Christian's Desire is after God Chiefly The Main and Principal Thing that he desires is God An Interest in God Union and Communion with ‖ God A Circle cannot fill a Triangle The whole World cannot fill the Heart of Man Nothing but God can satisfy the Desire of a Christian. God only is the Proper and most Adequate Object of it Nothing but the Water-Brooks can Satisfy the Thirsty Hart Nothing but Enjoyment and Fruition of God can Refresh the Gracious Soul whaâ—…ever comes short of this is Condeâ—…ned Whom have I in Heaven but Thee and there is none upon Earth that 〈◊〉 desire besides Thee Psal. 73. 25. These two Places Heaven and Earth do take in the whole Compass and Latitude of Things Desirable but Nothing in any of them less than God will content a Christian God chiefly Nothing but God and only God doth the Gracious Soul desire Nothing but God in the Ordinances and Nothing but God in the Creatures First Nothing but God in the Ordinances as Prayer Hearing and Receiving First T is God in Prayer that the Gracious Soul only desires He reckons Prayer not Prayer unless he meâ—…ts with God Therefore he Prayes that he might Converse with God Speak to God and Rest in God Vision of God Communion with God and Supplies from God is the End of Prayer No Climbing up to Heaven but by this Iacob's Ladder Secondly T is God in lest God in Judgment should say Sleep on If a Judg give a Charge all Listen if a King Speaks all give Attention When Samuel knew it was the Lord that spake to him he lent an Ear 2 Sam. 3. 5. Speak Lord thy Servant Heareth If God does not Speak to a Soul in a Sermon it Profiteth nothing God must come down in and by the Word upon a Sinner or else the Word will be only as Seed upon Thorny and Stony Ground But if God goes along Powerfully with the Word then it is Effectual even unto the Salvation of the Soul Thirdly 'T is God at a Sacrament that the Gracious Soul only desires He comes not to a Sacrament to Feed upon Bread only but to Feed upon God in Christ. If God be Absent at such a Time his Stomach is lost and he cannot Eat because the Founder of the Feast is not there to Invite and Help him God's Presence is the Heaven of Heaven's and every Ordinance of Divine Institution is a Heaven to the Soul because of the Enjoyment of God in and thereby Therefore God and Christ is the Sweetness of an Ordinance Finally All the Ordinances without God and Christ are but Dead and Lifeless Things very Shadows Secondly Nothing but God in the Creatures satisfies a Gracious Heart God Sweetens a Husband a Wife a Child God in these it is that makes a Believer in Love with them All Outward Comforts are but Skin and Shell without Enjoyment of God All Things to a Christian without God is Nothing
saith Chrysostom in Coll. 2. Hom. 5. God is Repletively every where though Inâ—…lusively no where Deus intimior nobis intimo nostro God is nearer to us than we are to our selves said a poor Heathen God is Higher than the Heaven Deeper than Hell Broader than the Earth and more Diffuse than the Sea Bern. * God's Omnipotency cavill'd at ‖ Of all the Attributes of God this only is mentioned in the Creed I Believe in God the Father Almighty because our Faith is specially to be fixed on the Power of God and Christ. * So Subtil is the Devil that Proteus-and Chamelion-like he can turn himself into any Shape or Colour rather than fail he will though he cannot endure the Light Turn himself into an Angel of Light and hath got the knack and faculty of speaking Scripture to deceive Mr. Venâ—…ing †The Scriptures are a Prospective Glass of God's Iustice as well as of his Mercy †If God's Mercy is not a Load-stone to draw thee to Him it will prove a Mill-stone to sink thee into Hell * I have heard of some that have said They did not much care whether they went to Hell so that they had Company with them But surely such do not consider that there shall be no Bowls of Wine in Hell Sir Francis Bacon in his History of Henry the Seventh tells us That it was a Common Word with the Lord Cordes who was Prophane Popish and Atheistical That he could be content to lie Seven Years in Hell so he might win Calice from the English This Popish Lord was worse than the Devil for he acknowledgeth Four Articles of our Faith Matth. 8. 29. And And behold they cryed out What have we to do with thee Iesus thou Son of God Art thou come hither to destroy us before the Time From whence observe 1. God is acknowledged 2. Christ. 3. The Day of Judgement 4. That they shall be Tormented then They who scorn Hell and the Day of Judgement are worse than Devils ‖ The Universal Point the Devil likes †Condemnat me vita mea sed nomen Jesu salvavit me O bone Jesu sis etiam mihi Jesus Gerhard Meditat * Faith in Christ saves us ‖ The whole Turkish Empire is nothing else but a Crust cast by our Father to his Dogs and it is all they are likely to have Let them make themselves merry with it saith Luther * Gregory being advanced to Places of great Preferment professed that he was exceedingly terrified with the Speech of Abraham to Dives Luk. 16. 25. Son Remember thou in thy Life-time receivedst thy good things †Nimis delicatus es Christiane qui voluptatem hoc seculo concupiscis Tertullian ‖ The Prosperous Estate of the Wicked is Matter rather of Pity than Envy Let Rich Men read these Scriptures Hos. 13. 11. Psal. 37. Psal. 78. 30 31. Prov. 1. 32. Luk. 12. 16. â—…o the 22. Eccles. 5. 12. 13. * See Mr. Smith's Admirable Convert pag. 80. ‖ God Saved one at the last that none might Despair and but One that none might Presume †Qui promisit poenitenti veniam non promisit peccanti poenitentiam Aug. Matth. 4. 9. * Cardinal Burbon would not lose his Part in Paris for his Part in Paradise Act. and Mon. Fol. 899. ‖ Honour Riches and Pleasures are the three Deities that Worldlings Adore and Sacrifice their last Thoughts unto Morning and Evening * Before the Pope sits in his Chair at his Enthronization a Triple Crown is put on his Head a Wad of Straw set on fire before him and one appointed to say Sic transit Gloria Mundi The Glory of the World is but a Blaze ‖ Bernard calls those Pleasures of this World Dulce Venenum †Treatise of Precious Faith pag. 11. * Brutales sunt voluptates Gerrard Meditat †Obversetur animo memoria judicii Divini ne te in servitutem abducat pâ—…rversum judicium appetitus sensitivi Gerhard Meditat. * Vanity of Vanity all is Vanity was Solomon ' s Sermon ‖ Riches are but the Golden Dust of this World that puts out the Eye of the Soul †Mundus turbatur amatur The World is troubled and troublesome saith Austin yet too much loved ‖ Deus nec fallere nec falli potest Aquin. * Impii praesumendo sperant sperando pereunt Trap. †Turpiora sunt vitia quae virtutum specie celantur Ier. The most dangerous Vermin may oft-times be found under the Fairest and Sweetest Flowers and the fairest Glove is often drawn upon the foulest Hand and the Richest Colours are often put upon the filthiest Bodies So are the fairest and sweetest Names upon the greatest and most horrible Vices and Errors that be in the World Saepe latet molli coluber sub graminis umbrâ Mant. ‖ Ubi una tentatio victa est exspectanda est alia Alsted * The Spirit is going and coming saith Holy Mr. Latimer A Christian ' s Light may sometimes be Eclipsed and his Ioy and Comfort put out †The Experiences of most Christians will confirm what is here Asserted ‖ What is said of the Natural Serpent Nunquam nisi moriens producitur in longum He never is seen at length till Dying may be said of this Mystical Serpent He never strains his Wits and Wiles more than when his time is short * Satan hath learnt his Art very well When he has a mind to Tempt to Sinful Liberty then he will endeavour to extenuate and lessen Sin And when he has a mind to Tempt to Despair then he heightens Sin as much †All the whole Volum of Perfâ—…ctions which are spread through Heaven and Earth are Epitomiz'd in Christ. Omnia nobis est Christus saith Ambrose si esuris ipse est panis si sitis ipse est sons aquae vivae si caecus es ipse est lumen si infirmus es ipse medicus si mortuus ipse vita gratiae gloriae ‖ Una guttula plus valer quam coelum terra Luther i. e. One little Drop speaking of the Blood of Christ is more Worth than Heaven and Earth * Our Sins are great but our Saviour is greater †I am the Bread of Life He that Commeth to Me shall not Hunger and he thâ—…t Believeth in Me shall never Thirst Joh. 6. 35. ‖ If God is Angry he will not alwayes be Angry may the Believer say Isai. 54. v. 8. God as he is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quickly Provoked so neither is he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Long Displeased * The way to make our Election sure is first to maâ—…e our Calling sure Culverwel's White-Stone †T is plain we are not to make Election a Ground for our Faith but our Faith a Medium or Argument to prove our Election Gurnal's Christian Armour Part. 1. Pag. 131. ‖ These Sentences in the Margent are the Notes of several Famous English Divines about this Subject who all agree in this That a Man
Divine * The Affections be the Pedes Animae the Feet of the Soul †Conscience is God's Preacher in the Bosom A thousand Witnesses for or against a Man A Heaven or Hell on Earth A great Friend or a great Enemy ‖ Praecepta docent Exempla movent * Faith Iustifies our Works and our Works Testify our Faith Job 31. 16. 21. Mercy even to the Bruit Creatures shall prolong our Dayes much more then Mercy unto Men. ‖ Prov. 11. 25. The Liberal Soul shall be made Fat †1 Kings 17. 16. Luk. 6. 36. * Da quod non potes retinere ut accipias quod non potes amittere †Dives denyed Lazarus a Crumb of Bread Dives was denyed a Drop of Water ‖ O that it might not be said of Christians now a-dayes as it was of an Emperor that had a Large Empire but a narrow scamy Heart Augustum imperium angustum animum ‖ There are Two sorts of Sacrifices Expiatory the Sacrifice of Christ's Blood and Gratulatory the Sacrifice of Alms. †Eleemosyna non est divitiarum dispendium sed ditescendi potius compendium quaestusque omnium uberrimus Giving Alms is not the way to Waste our Wealth but the Art of Thriving the most Compendious Course to come unto Riches * Terrena servando amittimus largiendo servamus Isidor Our Earthly Goods are lost by keeping and kept by giving away It is reported of Cyrus that he should say That by doing Good he hoarded up Riches for himself Blessed Mr. Bradford counted that Time lost wherein he did not some Good by his Tongue Pen or Purse ‖ Our Alms-Deeds shall be Rewarded with Permanent Blessings Quae stultitia est illic relinquere unde exiturus es illuc non praemittere quo iturus es Chrysost. in Matth. 6. †One of our Translations have Waters for Wet Faces signifying that Poor Men do oft-times Weep 1 Thess. 5. 14. * Chrstians should be like Christ and Mary the One alwayes Doing Good the Other was alwayes Receiving Good Mr. Hooks Saints Priviledges on Earth beyond those in Heaven Rom 1. 9. Ephes. 1. 16. 1 Thess. 1. 2 3. 2 Tim. 1. 3. Philem. v. 4. Hostis gratiae inimicâ—…salutis Bern. ‖ It was a Saying of Lycurgus Prodigiosa res esset beneficium non rependere Therefore among all the Laws he made he would not Establish against Ingratitude looking upon it as most Monstrous But this the Sinner is Guilty of †AElian * Ungrateful Sinners like Vultures draw Sickness from the Perfumes of God's Bounties †To be Unthankful where there is great reason to be Thankful is Folly in the Abstract ‖ The Word As notes Similitude not Equality Scriptural Examples Ecclesiastical Examples Act. and Mon. Clark's Examples * Shall we Love the Father not the Child Shall we Love the Head and not the Body Shall we Love the Mediator and not the Members ‖ Witness the Fire of London †God grants no Man a Patent for Riches Durante vita but Durante beneplacito as the Lawyers speak * Mr. Watson on the Beatitudes Pag. 217. †A Good Man once High but now Low told me That the Consideration of his doing Good to others when he was in Capacity was a great Comfort to him in his Poverty ‖ God sees what-ever we do for others What need we therefore care who else see us * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theod. †That Text which you have 〈◊〉 Heb. 6. 10. is an Excellent Text. The Words divided * As the Hinde or the Hart a Beast Thirsty by Nature and whose Thirst is Increased when she is Hunted The Hinde the Female is here meant as the Word annexed She Brayeth the Greek Article He Elaphos manifest And in Females the Passions are stronger than in Males Ainsworth in Loc. Deus est summum bonum Beatitudo formalis consistit in fruitione Beatitudinis objectivae Beatitudo autem objectiva est Deus quia est bonum perfectum satians appetitum †True Prayer is a Lifting up of the Mind and Soul to God Elevatio mentis ad Deum ‖ Constantine the Great when Hearing a Sermon would ever and anon start out of his Chair of State and Hearing that the Gracious Soul only desires Such an one comes not to Hear for the Sake of Man but for the Sake of God and of his Soul He knows 't is God that Speaks and not Man Such Persons cannot Sleep at a Sermon stand up for a while being Affected it may be Terrifyed with the Word in-so-much that his Courtiers were amazed because such a Posture did not become so High a Place Euseb. de Vit. Constant l. 3. c. 17. * To Feed upon an Ordinance without Christ is as Feeding upon the Dish instead of the Meat * Omnes Creaturae sine Deo non possunt esse sufficiens objectum Humanae beatitudinis Star de Beat Dis. Sect. 1. Solus Deus sine consortio ejus Creaturae est sufficiens objectum beatitudinis Lib. Sect. 2. The Soul that Princely Part of Man is only the Subject of such Noble Desires †Imbred in him as a Christian not Imbred in him as a Creature ‖ When a People do not prize the Word of God by the Worth of it they shall be brought then to prize the same by the Want of it * The Hart by Natural Instinct they say knoweth where the Serpent's Holes are He goeth to the Hole where he seeth and thinketh a Serpent is breatheth upon him until he is forced to come out of his Hole And then he setteth upon him and teareth him to pieces or els Eateth him up Franzius ‖ God can Look sowerly Chide bitterly and Strike heavily even when and where he Loves most â—…early †Heaven is a Place where the Bullets of Temptations shall noâ—… fly * Christ's Kingdom is not of this World therefore are they of his Kingdom hated because they are not of this VVorld Use of Exâ—…mination Signs of our Spiritual Thirst. ‖ Paul was Empty when he said In me there dwells no Good †The Spiritual Infant is not Born without its Pangs ‖ Quamdiu is such a Soul's Motto * There must be Cogent Endeavors as well as Vehement Desires Our Endeavors do Demonstrate the Reality of our Desires †i. e. In Publick Ordinances Brightman in Loc. * Dying is the highest Decree of Love that can be ‖ The Property of the Creature is to Abhor nothing so much as Death and to Desire nothâ—…ng so much as Life †Life is Short yet Sweet Eurip * It has been the Lot of God's Children in all Ages to have Things Fathered on them that they have been Clear from Surius the Jesuite reported of Luther That he Learned his Divinity of the Devil and that he died Drunk But Melancthon who Wrote his Life tells us That he died Piously and made a very Good Prayer before his Death ‖ Naturalists observe of it Swine and other Creatures are unwilling to be Caught when they are about being Slain they will make such an Hideous Noise as can scarcely be endured †Sheep are often troubled with Weak Infirm Heads having nothing of Craft and Subtilty in them * Temerity is a Grace implanted in the Hearts of God's Children †Sheep commonly are together ‖ Believers are oft-times Wandring Sheep †The Sheep is not so Strong as the Lion so Subtil as the Fox or so Swift as the Deer as that it is the most Unarmed of all Creatures ‖ A Weak Christian and a Strong Christ says one can do Mighty Things * Observe how some Creatures are made to Labour as Horses and Camels some only for Food as Hogs some for both as Oxen some for Safety as Dogs †All Ungodly Men are Bears and Swine though not in Physicks yet in Morals ‖ Christ died Innocently * Christ died Freely Voluntarily †That Eternity should be Born That he who Rules the Stars should Suck the Breasts That he who Thundered in the Clouds should Cry in a Cradle ‖ Who can Draw out Christ's Love to the Life Qui habet Christum habet habentem omnia Oportet me multa pati tandem trucidari ut sanguine meo perfundar †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quomodo coarctor a Metaphor taken from such Narrow Places where by meeting with an Enemy we are put to it by reason of the Enemy and by reason that we cannot find out any other Passage * Our Lives Condemn us but the Name of Jesus will Save us ‖ We are Christians because we have Union with Christ. †The Church is a Mystical Body the Head whereof is Christ. * The Soul is the Life of the Body Christ is the Life of the Soul ‖ Christ will Plead for Believers as the Advocate doth for his Clients †1. Baptismus Fluminis 2. Flaminis 3. Sanguinis * Christ was Baptiz'd in Water but once yet he was Baptiz'd in Blood divers times Ephes. 2. vers 1. ‖ The Greatest Logician Rhetorician in the World the Greatest Oracle and Orator in the World the Greatest Cicero Demosthenes in the World cannot set out Christ's Love to the Life †If Christ Loved us with a Love stronger than Death we should then Love him with a Love stronger than Life * Sin the Tyrant is Conquered The Text Divided ‖ The Properties of the Wise Serpent †Memento Mortis tuae non peccabis Cypr. ‖ Totum corpus in orbem circum voluit ut caput occultet * Simplex est animal felle caret Bish. Lake †Husbandry Spiritualized ‖ Caryl in Loc.