that wrestled with him desired him to let him go said I will not let thee go except thou bless me and he blessed him there Gen 32. 24 26 29. Elias prayed earnestly that it might not rain and it rained not on the earth by the space of three years and six moneths and he prayed again and the Heavens gave rain Jam. â— 17. â—eas 1. God hath tied himself by promise to hear such Prayers Mat. 7. 7. 2. Such Prayers are put up in the Name of Christ John 16. 23. 3. Christ maketh Intercession for us Rom. 8. 34. and his Father alwaies heareth him John 11 42. 4. Christ presents our Prayers unto his Father with the Incense of his merits Rev. 8. 3. 5. The Spirit maketh Intercession for us with groanings which cannot be uttered Rom. 8. 26. Use 1. Prayers to Saints are vain they are ignorant of us Isa 63. 16. 2. Go confidently to God in the alone Name of Christ and thou art sure to speed John 16. 23. 3. Though thine infirmities in Prayer be many yet be not discouraged the holy Spirit helps them and intercedes for thee Rom. 8. 26. Resol Whatsoever my wants are I will ask in the name of Christ and then I am certain I shall receive and my joy shall be full John 16 24. Ejâ—c I love the Lord because he hath heard my voice and my supplications because he hath enclined hiâ— ear unto me therefore will I call upon him as lonâ— as I live Psal 116. 1 2. Paral. V. Circ The Mercy was discovered to me but new â— humbled by a wounded Spirit Obs God recompenseth the great afflictions of hâ— Children with greater mercies SOme years before this great affliction was laid upâ—â— me I had often called my waies to remembrance and humbled my self for my sins but there were soâ—â— yet behind undiscovered which indeed some of the at least I thought not to be such Notwithstanding it was the Lords pleasure whatsoever to that time I had thought of them to make me throughly sensible that they were sins and of so high a nature as called for a low Humiliation To this end he took the same course with me as he did with David in a third person setting them before me and after a most sharp sentence by me pronounced against them secretly saying unto me within my self Thou art the man 2 Sam. 12. 7. Then began Conscience Gods Attorney-General to accuse and condemn Then did the Word applied unto my past actions like a two edged sword cut on both sides making two deep wounds in my soul In The apprehension of the loss of my God Isa 59. 2. In The Fear of the dreadful effects of his vengeance Gal. 3. 10. O the horrours of the wounded spirit my then present condition Who can bear their weight Prov. 18. 14. Who is able to express the anguish Yet the Lord was pleased to support me though his wrath lay heavy upon me and he afflicted me with all his waves almost to distraction while I suffered his terrours Psal 88. 7. 15. After some dayes being a little come to my self I bath'd my wounds with the tears of true repentance and Faith poured in the balm of Christs Merits And when the Lord saw that I did bear his Rod as became his humble child that I was brought so lon that I was now in a sit capacity for mercy then did the great Physitian of my Soul the Sun of Righteousness arise with healing in his wings Mal. 4. 2 Not despising my contrite heart Psal 51. 17. But healing my broken spirit and with his own hand gently binding up my wounds Psal 147. 3. Speaking peace unto my soul and raising me again by a clear sense of his Love and Presence O the sweetness of his Mercy Psal 34. 8. Then did he soon after afford unto me these great and gracious vouchsafings O the riches of his Mercy Eph. 2. 4. Obs God recompenseth the great Afflictions of his Children with greater Mercies And that In this Life In the Life to come In this Life Texts Isa 61. 7. For your shame you shall have double For confusion they shall rejoyce in their portion Mar. 10. 28. There is no man that hath left House or Brethren c. for my sake and the Gospels but he shall receive an hundred fold now in this time Inst. Job for what he had lost had twice as much at his latter end Job 42. 12. Joseph from the Dungeon was raised to highest honour in Pharaoh's Court Gâ—n 41. 40 43. After this Life Texts Isa 54. 8. In a little wrath I hid my face from thee for a moment but with everlasting kindness I will have mercy on thee 2 Cor. 4. 17. Our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of Glory Inst Christ assures his Disciples that they who had forsaken all and followed him when he should sit in the Throne of his Glory they should sit upon twelve Thrones judging the Twelve Tribes of Israel Mat. 19. 28. They who came out of great tribulation here in Heaven are arrayed in white Robes and are before the Throne of God c. and God shall wipe away all tears from their eyes Rev. 7. 13 14. c. Reas 1. The Lord is rich in Mercy Eph. 2. 4. 2. He would have his Children to bear his Rod with Patience Heb. 11. 9 10 11. Use 1. Blessed are they that mourn for they shall be comforted Mat. 5. 4. 2. Count it all joy when ye fall into divers temptations Jam. 1. 2. The Recompense will sufficiently countervail the Trial. 3. Hearken to Christ He is sent to proclaim Liberty to the Captives the opening of the Prison to them that are bound Isa 61. 1. Resol I will greatly rejoyce in the Lord my soul shall be joyful in my God for he hath put off my Sackcloath and girded me with gladness Psal 30. 11. He hath cloathed me with the garments of salvation he hath covered me with the Robe of Righteousness Isa 61. 10. Ejac. O thou that bindest up the broken-hearted Appoint unto the Mourners in Zion give unto them beauty for ashes the Oyl of Joy for mourning the garment of praise for the spirit of heaviness Isa 61. 3. Paral. VI. Circ The discovery as touching those missed secular preferments was onely craved but much more granted Obs The Lord often grants more then his Servants sue unto him for THE Lord is good and plenteous in mercy to all that call upon him Psal 86. 5. Had he onely heard me in what I craved the condescension had been greater then unworthy dust and ashes might expect My desire was to be setled as touching those missed expectations whether God in mercy had withheld me from their enjoyment The assurance of this had been a gracious return of my Prayer But O! I am rapt with the contemplation of the magnificence of his Bounty and Goodness That to this assurance he should
believe this is not enough to settle the soul and to make its peace with God For notwithstanding such Faith a man may go to Hell And indeed such Faith is in the Devils themselves they believe and tremble James 2. 19. No it is a particular applying Justifying Faith which is the Soul setling and Peace obraining Faith The truth of the Word or the Word â—f Truth is the general Object of Faith But that Faith which must settle the soul and obtain its Peace must be fixed upon and eye a more particular Object namely the free Promises of Grace and Pardon in Christ which promises it layes hold upon and brings home to the soul by a particular application in assurance that the soul is a sharer and interessed in them upon which assurance all the tempests in the wounded spirit are allayed all the disturbances removed all the Fears of enmity and wrath do vanish and a sweet calm settlement and peace do follow thereupon in the soul Where I touched before upon Faith I spake of it as in its dayly exercise in the fruits of true Obedience and having its residence in a soul at peace with God which is the constant Attendant upon such Faith I now speak of it as reâ—iding in an unsetled soul and by reason of the folly of sin inâ—errupted in the exercise which notwithstanding the soul stretcheth forth as its yet benummed hand to lay hold upon the promises of the Gospel for the re obtaning of its lost Peace though it do nor as yet can apply them with the like strength of assurance as when it was more lively and the Spirit did more evidently act in it However it is living and true and may be known to be such and to be in the soul by these Discoveries Marks 1. He that hath it though it continues so weak and benummed as I said that it is not able to apply a promise yet such a man believes that his sins and follies be they never so heinous yet are pardonable that Gods Mercy to poor sinners is not limited to the number or quality of their sins but be they never so many never so heinous of never so deep a slain or loud a cry committed with never so high a hand yet the Lords Mercy is above them all And as he believes that they are pardonable so he gaspes and longs and earnestly desires that they may be pardoned and he sends up earnest and strong cries to the Throne of Grace that the Lord would pardon them Now these Gaspings Groanings Longings Desires and Cries of his soul do discover the Spirit of God to be in such a man For they proceed from the Spirit Rom 8. 26. It is the Spirit which in the sinners soul makes Intercession for him Postulat id est postulare facit It makes him send up unutterable cries and Groans unto the Throne of Grace for Mercy So S. Augusline interprets the place Now where Christs Spirit is there Christ himself is And where Christ and the Spirit are there must necessarily be Faith though but in a weak measure for they dwell not in a faithlesse soul 2. A man may know whether he hath true Faith or not by the Testimony of the Spirit which bears witness to his spirit that he is the Child of God Rom. 8. 16. This Spirit he is sealed with Eph. 1. 14. And it makes him to cry Abba Father The Spirit bears witness It perswades him to an assurance that he is Gods Child and hath Faith As if the Spirit were pleased to say to the weak Believer that doubts of his Faith Dost thou question whether thou hast Faith or not Be assured that thou hast I tell thee so who know thy heart better then thou thy self dost I tell thee so who am the Seal of thine Adoption God knows thee to be his Child by this his Mark and Seâ—l which he hath set upon thee even mee his Spirit without which he would never own thee as his Son Now it is thy Faith which made way for this thy Sonship Christ upon thy receiving of him upon thy believing in his Name gave thee power or priviledge and it is no mean one to be the Son of God He is however he now beholds thee with an eye of displeasure he is I say thy Father therefore go unto him and call him so and by that name sue unto him for mercy say Abba Father I have sinned against Heaven and against thee I am unworthy to be called thy Son Yet I beseech thee to have mercy upon me according to thy Fatherly goodness God delights that thou shouldst call him Father He is the Father of Mercies and will not deny Mercy to his now humbled Child 3. This Faith is known by that Confidence and boldness in a man to approach unto the Throne of Grace for the obtaining of Mercy and finding Grace to help in time of need Heb. 4. 16. The soul never stands in more need of Mercy of Grace of Help then when it lieth groaning under the burden of sin under the deep Wounds of the Apprehension of loss and fear of wrath it is then a sit Object for Mercy and Grace Now if in this distressed condition a man can come with boldness to God for Mercy and Help it is a most certain and strong evidence of true Faith When a man can take a Promise suppose this in the Text and spreading it before the Lord can press him with it and say Lord thou seest my sad condition thou knowest my soul in this mine adversity thou seest how it is perplexed and troubled I am now come unto thee for peace and settlement and I come with an assured Confidence that I shall obtain it â—or here is thy Promise of it this I lay claim to and thou canst not but perform it For thou art not as man that thou shouldst lye O be pleased then to make good this thy Promise unto me O speak peace to mine unsetled Soul and make the bones which thou hast broken to rejoyce He that can come unto God with such boldness and confidence he may assuâ—e himself that he hath true Faith For it is that which makes way for the souls access unto God It is that which makes the soul thus bold confident in its approaches and assurance of obtaining of what it sues for See a clear place for it Eph. 3. 12. In whom we have boldness and access with confidence by the Faith of him 4. This particular Promise-applying Faith is known by thâ—t delight which a man takes in the Word wherein the Promises are contained It is sweeter then honey or the hony Comb to the truly Faithful Soul Ps 19. 10. There it tasts truly the sweetness of the Lord Christ Ps 3â— 8. The sweetness of his Grace and Favour 1 Pâ—t 2. 3. in those Promises which there it â—inds and meets withal When turning over the sacred Pages it lâ—ghts upon â— Promise and the Book of God is full
not but do lye Behold I will make them to come and worship before thy Feet Inst Mary Magdalen so notoriously drowned in voluptuousness that she is branded with the name of sinner Luke 7. 37. as if all others had been Saints to her Yet she had seven Devils cast out of her Mark 16. 9. Her sins which were many were forgiven her Luke 7. 47. The Thief on the Cross a wicked Malefactor though he had but newly mocked Christ Mat. 27. 44. and reviled him Mark 15. 32. Yet but a little before his death had his heart changed and was received to Mercy Luke 23. 40 43. Reas 1. To shew his Almighty Power Eph. 4. 8. 2. To shew forth his Long suffering towards sinners 1 Tim. 1. 16. 3. For the greater Glory of his superabundant Grace Rom. 5. 20. 4. To lay the greater obligation unto Love and Thankfulness upon that soul so recovered Luke 7. â—2 Use 1. Let not the most wicked cast away all hope The day of Mercy lasts till death Luke 23. 43. John 9. 4. 2. Sin not that Grace may abound Rom. 6. 1. 3. Defer not thy Repentance Hear Gods Call to day Psal 95. 7. Presumptuous delaies are dangerous Mat. 24. 48 50. 4. Strive to proportion thy thankfulness to the greatness of the Mercy vouchsafed unto thee Luke 7. 47. Resol I will praise the Lord my God with all my heart I will glorifie his Name for evermore for great is his Mercy toward me who hath delivered my Soul from the lowest Hell Psal 86. 12 13. Ljac Much hath been forgiven me O that I could love thee answerably to thy great Mercy Lord thou knowest I love thee John 21. 15. Paral. V. Circ I ran from my Apprehender Obs Man effectually called hath a Will and Power to flee from sin AS it was not in me to free myself from my Apprehender so neither was it in me as of myself to flee from him That alone Divine Power which secretly and unexpectedly had freed me did both stir up my Will and enable me to make an escape Such is Christs goodness to sinful man that he is so faâ— from taking pleasure in his death that his desire is that he should turn from his wicked ness and live Ezek. 33. 11. He prayes and beseecheth him by his Ambassadors to be reconciled unto God 2 Cor. 5. 20. He stands at the door of the heart and knocks that He may be entertained Rev. 3. 20. He waits there with much patience until his head Is filled with dew and his Locks with the drops of the night Cant. 5. 2. In a word What can be done more than he doth to bring him to himself Isa 5. 4. And yet how few are there that open at his knock that answer to his Call What 's the Reason They are while in their natural estate so foundly asleep in sin Eph. 5. 14. So dead in it Eph. 2. 1. that they cannot hear they cannot open 2 Cor. 3. 5. There is no way then but for himself to open the heart to receive him to open the ear of the heart to hearken unto him This he doth but not unto all The Reprobate is outwardly called but it is only to leave him without excuse John 15. 22. His Elect Children they with the outward Call of the Word receive the inward and effectual Calling of the Spirit Acts 16. 14. Whereby Faith is infused for the enlightning of the before-darkned Understanding Eph. 1. 17 18. Grace is conferred for the changing and healing of the before-depraved Will Eph. 4. 24. The Will thus changed God's Image in which man was created and which by his own negligence he had lost is again restored in the sanctification of all the powers and inclinations of the Soul and in their conformity to the Will of God Eph. â— 24. To which Will he now yields all ready obedience Acts 9 6. Flying from sin and doing what is acceptable unto him Col. 1. 10. For the performance whereof he hath received upon his Change not only a will but a power having a new spiritual being infused into him 2 Cor. 5. 17. He lives a new life and hath in him a new Principle upon which follow new operations A new Principle not inbâ—ed Concupiscence but infused Grace New Operations or Fruits not those works of the Flesh Gal. 5. 19. But the Fruits of the Spirit v. 22. In which he now lives v. 25 and walking after it doth no longer fulfil the lusts of the Flesh v. 16. But dayly mortifies them more and more Col. 3. 5. Being thereunto assisted by a continual Supply of Grace from above John 15. 4 5. Which special assistance though Adam needed it not in his state of integrity being wholly void of Corruption yet the effectually-called by reason of the continual importunities and assaults of the Flesh can do nothing without it John 15. 5. Let it be withdrawn how weak is man David Peter and other of the Saints have â—ound the sad experience hereof My self unworthy to be numbred amongst them even while studying of this Parallel was taught to know the necessity of it Our endeavours in goodness are none unless stirred up and vain when stirred up unless he please to assist from above who worketh all our works in us and for us Isa 26. 12. Who worketh in us both to will and to do of his good pleasure Phil. 2. 13. Obs Man effectually called hath a Will and Power to flee from sin He hath a Will Texâ—s Luke 15. 17 18. And when he came unto himself he said c. I will arise and go to my Father and say to him c. Make me as one of thine hired Servants John 6. 44. No man can come to me except the Father draw him Inst Peters Auditors being upon his Sermon pricked at their hearts said unto him and to the rest of the Apostles Men and Brethren what shall we do Acts 2. 37. The Jaylor upon his Conversion came trembling and fell down before Paul and Silas and said Sirs What must I do to be saved Acts 16. 29 30. He hath a Power to flee from sin Texts 1 Cor. 15. 10. Not I but the Grace of God which was with me 2 Cor. 6. 1. We as Workers together with him beseech you that ye receive not the Grace of God in vain Inst Timothy is commanded to â—lee youthful lusts 2 Tim. 2. 22. The Colossiâ—ns are exhorted to mortifie their earthly Members Col 3 5. Reas He is a new Creature 2 Cor. 5. 17. He hath a new spiritual being infused into his soul and with it new Powers and Faculties by which he is enabled to will and act according to that new life that is in him Gal. 5. 25. Use 1. Man is not able to change his own Will John 1. 13. 2. Be diligent in exercising of that Power wherewith thou art indued 2 Pet. 3. 18. 3. Pray for assisting Grace that thou mayest be strengthened with might by the Spirit in the inner
and takes off its true relish of spiritual sweetness The Manna ceased assoon as the Israelites had eaten of the old corn of the Land of Canaan Josh 5. 1â— To extirpate the Affections man must be unman'd where they have an over-ruling power he becomes a Beast Psal 49. 20. At least he is brought down to the lowest degree of servitude There is no such slavery as his who is not Master of himself Against violent Temptations the soul is armed by Fortitude by Temperance against alluring This moderates Mans Love of them His desire after them His delight in them His Grief in the absence of them This Grace of Temperance being the Guardian of all other Vertues the Spirit among others upon a Christians effectual Calling adornes the soul withal thereby so restraining the Passions and confining of them within their bounds that in the Fruition of vain Pleasures the moderate use whereof is not denied 1 Cor. 6. 12 Or in their absence he is still the same Let him enjoy them he is as if he enjoyed them not 1 Cor. 7. 29. 30 31. Let him be without them he is as if enjoying of them 2 Cor. 6. 10. Upon his Change he is now set far above them having his soul filled with new and spiritual delights Though his heart be taken off from the vain Comforts of the world yet Christ leaves him not comfortless Joh. 14. 18. The Joy of the Lord is his strength Nehem. 8. 10. His Comforts delight his soul Psal 94. 19. In whom he rejoyceth continually Phil 4. 4. His Delight is in Gods Law Psal 1. 2. Which is most sweet unto him Psal 119 103. His delight is in the Saints and in the excellent Psal 16. 3. He takes pleasure in the waies of wisdom Prov. 3. 17. He is filled with all joy and peace in believing Rom. 15. 13. Yea with joy unspeakable and full of Glory 1 Pet. 1. 8. The Promises those satisfying Breasts of Comfort Isa 66. 11. afford him strong Consolation Heb. 6. 17 18. He rejoyceth that his Name is written in Heaven Luke 12. 20. Thus whereas formerly when enslaved to worldly pleasures in laughter his heart was sorrowful as well it might the end of that Mirth being heaviness Prov. 14. 13. Now he enjoyes that sweet peace in his soul which guards and keeps up his spirit under the heaviest afflictions Acts 5. 41. Which he bears with patience rejoycing in hope of the Glory of God Rom 5. 2. And longing for that day when he shall enter into the joy of his Lord Mat. 25. 23. Obs Upon effectual Calling the Spirit usually first weakens Corruption by taking the heart off from all affected Vanities and Pleasures Texts Heb. 12. 1. Let us lay aside every weight 1 Pet. 3. 3 Whose adorning let it not be the outward adorning of plaiting of the hair and of wearing of Gold and of putting on of Apparel c. Inst St. Peter exhorts those who had obtained the precious Faith to add thereunto Temperance 2 Pet. 1. 6. Mary Magdalen upon her Conversion her eyes formerly allurements to lust now shed Tears with which she washed Christ's feet and wiped them with the hairs of her head with whose nicely set Curles she was wont to entangle her Lovers She bestowed her Kisses upon them and anoynted them with her precious Oyntment before used to set off her Beauty to make it the more enticing Luke 7. 38. Reas 1. They hinder the soul in its search after Gods Kingdom and the righteousness thereof Mat. â— 31 32. 2. They choak the Word and make it become unfruitful Luke 8. 14. 3. They retard the souls pace in her race toward the Mark Heb. 12. 1 4. They harden the heart Amos 6. 1 4 5 6. Use 1. Set thine Affections on things above not on things on the earth Col. 3. 2. 2. Seek first the Kingdom of God and the righteousness thereof Mat. 6 33. 3. Rid thy self of whatsoever may hinder thee in thy spiritual Race Heb. 12. 1. 4. Adorn thy soul with the Ornament of a meek and quiet spirit 1 Pet. 3. 4. with sobriety and good works 1 Tim. 2. 9 10. 5. Account not that thy Glory which is thy shame Phil 3. 19. 6. Draw not on Iniquity with Cords of Vanity Isa 5. 18. Resol All things are lawful for me but I will not be brought under the power of any 1 Cor. 6. 12. Ejac. Turn away mine eyes from beholding vanity and quicken thou me in thy way Psal 119. 37. Paral. X. Circ After the staying and beating of my Pursuer I heard no more of him Obs The Power of Corruption being once broken It shall never again recover it over the effectually-Called so as to hinder them from Glory I cannot but begin this Parallel with a triumphant exultation in my soul and say Thy right hand O Lord glorious in power hath dashed in pieces the enemy In the greatness of thine excellency thou hast overthrown those that rose up against me Thou in thy Mercy hast redeemed me and led me forth and wilt guid me in thy strength unto thy holy Habitation Exod. 15. 6 7 13. Where my hope is laid up with thee Col. 1. 5. Even that Crown of righteousness which my Lord Christ the righteous Judge will give unto me at that day 2 Tim 4. 8. This thou hast assured me of and none shall take it from me John 10. 28. Who is like unto thee O Lord Who is like thee glorious in Holiness fearful in Praises doing wonders Exod. 15. 11. No man cometh unto Christ unless the Father draw him John 6. 44. We are led willingly drawn with reluctancy Rom. 5. 10. But God of unwilling maketh us willing working Grace in the heart by the secret Operation of the Spirit upon the Preaching of the Word which is his ordinary way of dâ—awing John 6. 45. Rom. 10. 14 15. In the Word preached Christ is offered to the soul 1 Cor. 1. 23 24. And they who receive him thus offered have put him on Gal. 3. 27. and dwell in him Eph. 3. 17. and so are effectually called Effectual Calling is a certain evidence of a Christian Election Rom. 8. 30. And these two draw after them all those other Links of the Golden Chain reaching from Gods Decree of Predestination unto the enjoyment of that Glory to which he is predestinated and mentioned by St. Peter 2 Pet. 1. 1 3 4. He is redeemed from his vain Conversation 1 Pet. 1. 18. From the Dominion of sin and all other his enemies Luke 1. 71. Having escaped the Corruption that is in the world through lust v. 4 He is regenerated and become a new creature 2 Cor. 5. 17. Having all things given unto him that pertain unto life and godliness or to a godly life v. 3. He is justified having obtained the precious Faith through the righteousness of God and our Saviour Jesus Christ v. 1. And so assured of the pardon of his sins and of Gods Favour unto him in his
is a sad sign of a Soul yet under the Dominion of Satan of one in whom sin reigns that is ready to take any occasion to obey it in the Luâ—ts thereof I must tell such that as yet they are not of the number of the Lords people that they are none of his Saints If they were they would make a better use of the fals of their Brethren they would pity them mourn over them and pray for them and that not only out of a sense of their weakness but likewise and chiefly out of a sad apprehension of those disturbances and unsettlements which they cannot but know will follow in their souls upon such their follies upon such their fals which is the Third Branch of the Point Branch 3. That when the Lords people and Saints do fall into the folly of hainous sins they lose their Peace and great disturbances perplexities unsettlements do thereupon arise in their souls This is clear out of v. 6. a little above the Text Where you may perceive that the Lords hand was so heavy upon his people that they were brought down even to the very gates of death Wilt thou not revive us again Reviving is a restoring to life as if they had been in a manner stricken dead with the sense of the Lords wrath upon them they were so distracted so disturb'd and unsetled They lâ—ved as to the natural life but as to Gods Favour in I which alone is true life Psal 30. 5. to this they were dead as to their sense and apprehension It is not thus with men of Brawny benummed Consciences Custom in sin hath beâ—eft them of all sense either of it or of wrath deserved by it But the Lords people their souls are of a more tender and soft temper and as in all known sins so especially in sins of an hainous nature in devouring sins that lay the Conscience wast their Conscience faithfully performs its Office and tels them thus and thus hast thou done Whereupon their former peace vanisheth and their souls are filleâ—â—ith peâ—plexities and perâ—urbations upon application of the Word unto their actions Reas The Word that sets down thâ— sentence of God against such and such sins so and so wâ—ll I deal saith God with such and such sinners The soul assumes by acknowledgment of its own wicked state accusing it self as guilty of those sins And thereupon it cannot but conclude and pass Judgment upon it self that it is justly liable unto the punishments threatned And hence upon serious consideration of what it hath done and what it hath deserved it becomes much troâ—bled perplexed unsetled Somtimes indâ—ed it so fals out that the Lords people do not presently upon their fals make this application by reason they do not presently consider their actions and weigh them and compare them with the Law of God as it was with David 2 Sam. 2. 5. 6. Who was quick and sharp in his sentence agaiâ—st the rich man that had taken away the Ewe-lamb from the poor man but considered not what he had done to Uâ—iah in taking away his wife and his life nor what he had deserved by it But whensoever the Application is made and it shall be at some tâ—me or other the soul loseth its former peace and becomes exceedingly troubled perplexed unsetled even to the breaking of the bones Psal 51. 8. to the wounding of the spirit Prov. 18 14. the smart whereof is insusterable and the weâ—ght insupportable O! unlâ—ss the Lord himself uphold the soul in this sad condition under this pain and pressure who can endure it Who can bear it or who is able to express it The heart knows its own grief as to temporal sufferings or its sorrow for sin but for that pain and load and trouble and horrour that accompanies the wounded spirit it is as its contrary peace past utterance past understanding Yet that I may in part acquaint you with the wofulness of that condition which the sin-burdened soul lies groveling and labouring under Know That when it is brought into this condition by the Application of the Word unto its actions the Word hath truly performed the Office of a sharp two-edged sword to which it is compared Heb. 4. 12. cutting on both sides and making two great gashes or deep wounds in the heart Two wounds In the apprehension of the losse of God In the fear of his Wrath. We have both of them before the Text. Wilt thou not revive us There is the Apprehension of the losse of Gods Favour the life of the soul v. 6. Shew us thy Mercy and grant us thy salvation ver 7. There they deprecate wrath and sue to have it removed from the seizure whereof they knew that without Mercy they could not be saved But it would burn against them and be drawn out and continue upon them 1. Then the Lords people and Saints when fallen into the Folly of hainous sins they lose their Peace and are disturbed and unsetled in their Souls and deeply wounded with the Apprehension of losse Of the losse of God Christ the Spirit God hides his Face and they are troubled Their Faith in Christ is seemingly dead and his Blood to them as a Fountain sealed up They cannot find any effectual workings no not so much as those discoveries of life the least stirrings of the Spirit in their souls They cannot pray with Confidence They cannot as formerly rely upon and shrowd themselves under Gods wing for Protection their hedge of defence is broken down and the Tents of those heavenly Guardians the Angels formerly pitched about them for their safety are overthrown So that in this regard they are in a worse-estate for the time then when first freed from the power of Darkness Then they were wounded and pricked at their hearts and had fearful apprehensions of wrath But now beside that they feel the smart of this wound of losse And this is all the good we get by sin it robs us of our God it makes a separation between him and us and causeth him to hide his Face from us Isa 59. 2. Happy is that people whose God is the Lord Psal 144. Ult. He is all-sufficient the Saints enjoy all things in him while they are his and he theirs all things are theirs and they are Christ's and Christ is Gods 1 Cor. 3. 22. 23. But on the other side when he is lost Christ is lost the Spirit is lost all is lost and gone And the loss is yet the greater and the wound the deeper and more smarting according to the Saints love towards God It goes to the heart of a man to lose what he loves Take away the worldly mans wealth which is his god you rob him of his life Micha thought he had lost all when he had lost his Idol Judges 18. 24. Mary Magdalen loved much and when she could not find the body of her beloved Lord in the Sepulcher how â—adly doth she mourn John 20. 15. Much more must it needs
of salvation Inst Jerusalem had her day wherein she might have known the things which belonged unto her peace Luke 19. 42. Chorazin Bethsaida Capernaum had their time for repentance Mat. 11. 21 23. For Mercy Conferred Texts Exod. 12. 41. And it came to pass at the end of the Four hundred and thirty years even the self-same day it came to pass that all the Hosts of the Lord went out from the Land of Egypt Gal. 4. 4. When the Fulness of the time was come God sent forth his Son made of a woman c. Inst. Mordecai was advanced Hest 6. 10. When Haman had prepared the Gallows to hang him Hest 5. 14. The Snare was broken and the Church escaped when her proud Enemies were ready to swallow her up quick Psal 124. 3 7. For Mercy discovered Texts Eph. 3. 8 10. Unto me is this Grace given that I should preach among the Gentiles the unsearchable riches of Christ c. to the intent that now unto the Principalities and Powers in Heavenly places might be known by the Church the manifold wisdom of God Col. 1. 26. The Mystery hid from ages and generations is now made manifest unto the Saints Inst. When Jacob was under heavy affliction for his Son Joseph whom he believed to be dead for Simeon who was in bonds for his Darling Benjamin who was taken from him Gen. 42. 36. Then was that joyful Message brought unto him that Joseph was alive and Lord of all Egypt Gen. 45. 26. When Peter was in doubt whether he might go unto Cornelius it being unlawful for a Jew to converse with a Gentile then did the Lord reveal unto him the meaning of the Vision of the great sheet c. Shewing him that he should not call any man common or unclean Acts 10. 11. 28. Reas 1. God would be glorified in his Omniscience Rev. 2. 23. 2. He would have man to set a due value on his Mercies Psal 86. 12 13. 3. He would have them chearfully entertained Psal 35. 9 10. Use 1. Let not God fail of his end Psal 139. 1 17. 2. Accuse him not of delayâ—ng Psal 13. 1 2 3 Slight not the day of Grace Psal 95. 7 8. 4 Wâ—lk wisely and redeem the time Col. 4. 5. Purchase opporâ—unities so the word signifies for goodness at any rate Resol Though Mercy be deferred yet will I never think that long which once I shall certainly enjoy so sweetned and made welcome by its seasonableness when it comes Mark 16. 7. Ejac. Hear thy Servant who takes pleasure in the stones and favours the dust of thy Zion Arise Lord and have Mercy upon her for the time to favour her yea the set time is come Psal 102. 13 14. Paral. III. Circ The Mercy was not discovered until I prayed Obs God will be sued unto GOd is our Father ready to supply our wants He is our Heavenly Father able to supply them knowing what we have need of before we ask him Mat. 6. 8. My condition was not unknown unto him he could have setled me though I had not prayed unto him But it was his pleasure to be sought into Prayer is the souls conversing with God Being the Interpreter of those holy Desires therein stirred up by the Spirit of Supplication Zech. 12. 10. That the Lord is pleased to admit dust and ashes to speak unto him is an high honour Gen. 18. 27. Yet higher to be assured of his ear that he will hear and grant whatsoever we sue unto him for Mat. 21. 22. As it is a dignity to man so is it an honour to God himself which is the chief end why he would have man to pray unto him In Prayer we serve him Luke 2. 37. In Prayer we worship him Therefore is it compared to Incense Psal 141. 2. Sending up an acceptable savour unto him and sweetning all our other Services In Prayer we glorifie him in his Majesty Power Goodness Love and other his Gracious Attributes In our eyes waiting upon him Psal 123. 2. For the kinds of Prayer they are Four Deprecation of evil That it may be averted Dan. 9 16. That being upon us it may be removed Psal 25. 22. Or That it may be mitigated Psal 85. 4 5. This kind best suits the time of Affliction Jam. 5. 13. Petition of what is good That it may be conferred Psal 119. 34. That it may be established Psal 68. 28. That it may be encreased Luke 17. 5. Here the Rule must be that our Prayer be according to Gods Will 1 John 5. 14. Otherwise we are not like to speed Jam. 4. 3. Intercession for others For all men 1 Tim. 2. 1. For the Church Psal 122. 6. For Kings and all in authority 1 Tim. 2. 2. For the Ministry Rom. 15 30. For Sinners 1 John 5. 16. For our Enemies Mat. 5. 44. For this we have our Saviours Form Our Father c Give us Forgive us c. Which whosoever hath wholly laid by it is to be feared that with it he hath laid by true Christian Charity Thanksgiving For benefits received Psal 116. 12 13. Upon craving of new ones Col. 1. 3. When they are deferred When they are denied 1 Thes 5. 18. And this that the abundant Grace may through our Thanksgiving redound to Gods Glory 2 Cor. 4. 15. Our Infirmities in Prayer are such That we know not what to pray for as we ought Rom. 8. 26. That we know not how to pray Luke 11. 1. But the Spirit helps our Infirmities Directing us what to pray for in our Lords Form prescribed to his Disciples which we are to use either in those very words Luke 11. 2. Or framing all our Petitions according thereunto Mat. 6. 9. Assisting us in the manner of our Prayers helping Our backwardness by disposing of the heart unto the duty 2 Sam 7. 27. Our want of words by opening of our lips Psal 51. 15. Our wandring thoughts by scattering of them and keeping the heart attent unto Prayer Psal 68. 1. Our coldness By heating of the heart Psal 39. 3. By the Spirits making Intercession for us in others with groanings which cannot be uttered as some understand that Rom. 8. 16. By Christ's tears shed over his Church Luk. 19. 41. By his strong Cries offered up unto his Father in the daies of his flesh Heb. 5. 7. By his now interceding for us Rom. 8. 34. As for posture I speak of secret Prayer that is best so for the voice or silence which most may quicken devotion 1 Kings 18. 42. For Place holy hands are to be lifted up every where 1 Tim. 2. 8. Especially when thou art withdrawn from Company Devout Soliloquies have More of the Spirit Less of Temptation A Secret Observer An Open Rewarder Mat. 6. 6. For time Let it be the Key of the day the Bar of the night Let it ascend morning and evening as the Incense Psal 141. 2. Pray without ceasing whensoever occasion shall be offered 1 Thes 5. 17. The sense of our wants
Psal 42. 1 4. The remembrance of Gods Benefits Psal 103. 2 3. are two excellent means to quicken the soul unto Prayer which will ascend to Heaven with the more speed being carried up upon the wings of Fasting 1 Cor. 7. 5. Alms-giving Acts 10. 4. Provided that it be Reverend Fervent Constant Confident If thine be so qualified thou maist be assured that the Lord will not turn it away Psal 66. 20. Obs God will be sued unto And that With Reverence Fervency Constancy Confidence God will be sued unto Texts Psal 50. 15. Call upon me in the day of trouble Mat. 7. 7. Ask and it shall be given you Inst Hezekiah in his sickness prayed unto the Lord Isa 38. 2. Cornelius's Prayers came up for a Memorial before God Acts 10. 4. With Reverence Texts Psal 95. 6. Let us worship and bow down and kneel before the Lord our Maker Psal 99. 5. Worship at his Footstool Inst Paul bowed his knees unto God in behalf of the Ephesians The foul and twenty Elders fell down and worshipped and cast their Crowns before him that sate on the Throne Rev. 4. 10. With Fervency Tâ—xâ—s Psal 81. 10. Open thy mouth wide Psal 119. 10. With my whole heart have I sought thee Inst. Moses cried unto God Exod. 14. 15. The King of Nineveh commanded his People to cry mightily unto God Jonah 3. 8. With Constancy Texts 1 Thes 5. 17. Pray continually Job 27. 10. Will the Hypocrite alwaies call upon God Inst David called daily upon the Lord Psal 88. 9. Christ spake a Parable to this end that men ought alwaies to pray and not to faint Luke 18. â— With Confidence Texts Jam. 1. 6. Ask in Faith nothing wavering Eph. 3. 12. In whom we have boldness and access with Confidence Inst David assured himself that God would hear him Psal 4. 3. The Sons of God have the Spirit of Adoption whereby they cry Abba Father Rom. 8. 15. Amen that Seal of our Prayers signifies as an earnest desire so a certain perswasion that God will hear us Col. 4. 18. Reas 1. By Reverend confident Prayer God is glorified in his Attributes Col. 1. 9. The word there signifies a devout lifting up of the mind unto God and our glorifying of him in his Majesty Power c. 2. Fervent Prayer puts the soul into a fit capacity for Mercy Psal 81. 10. 3. Constant Prayer manifests encreaseth strengthens Faith Psal 5. 3. Luke 18. 1. Use 1. Let God have his due Glory Psal 123. 2. 2. Let not thy Prayer want its due qualifications Jam. 4 3. 3. Cleanse thy soul from sin A wicked heart obtains nothing from God Psal 66. 18. 4. He that is only earnest for temporal things howls not praies Hos 7. 14. 5. Inconstancy in Prayer discovers a bad heart Job 27. 10. 6. The distrustful Prayer is sure to be denied Jam 17. Resol In the day of my trouble I will call upon thee for thou wilt answer me Psal 86. 7. Ejac. Lord let thy Spirit help mine Infirmities heaâ— thou its groanings in me and for me Rom 8 26 â—7 Paral. IV. Circ The Mercy was discovered upon my Prayer Obs Rightly qualified Prayer hath a prevailing Power I Do not dare not arrogate any thing to my self as if my Prayer as mine had any the least power to encline God to hear me God is unchangeable man unworthy to be heard to be eyed to be minded The best Prayers have so much of self in them that in stead of an open ear unto them we might justly expect the dung of the Sacrifice of our polluted lips and hearts to be cast in our faces But we have to deal with a Gracious God who is not only ready to hear the weak desires of the reverent fervent constant faithful Suppliant but so far to submit his own Almightiness unto their so qualified Prayers that he cannot but hear them What is said of the wrath of man Jam. 1. 20. may be said of all the rest of the Passions when transgressing the workings of Reason they work not the righteousness of God and so render the soul unfit for Prayer Yet Abraham Jacob Moses Joshuah Elijah Hezekias though men subject to like passions as we are Jam. 5. 17. their Prayers were most powerful and effectual Their Power in Prayer was from God their passionate weakness of themselves which being by them taught to wait upon Reason and their sense of it keeping of them humble was a means to preserve that power Abraham was afraid of the Egyptians Gen. 12. 12. Of the men of Gerar Gen. 20. 11. that they would have slain him for his Wives sake Yet he had so prevailed with God upon his Intercession for Sodom that had there been but ten righteous persons in it it had not been destroyed Gen. 18. 32. Jacob though encouraged by a Vision of Angels greatly feared his Brother Esau coming against him Gen. 32. 7 11. Yet wrestling with God by Prayer had such power over him that he would not let him go before he had blessed him Gen. 32. 26. 28 29. Moses feared when he knew that his killing of the Egyptian was discovered and fled Exod. 2. 14 15. Yet by Prayer held Gods hands that he could not destroy the people when so highly provoked by their making and worshipping of the Golden Calf Exod. 32. 10. Joshua envied Eldad and Medad who prophesied in the Camp Numb 10. 29. Yet at his Prayer the Sun and Moon were stayed in their course Josh 10. 13. Elijah upon Jezebels threatnings Message fled for his Life 1 Kings 19. 2 3. Yet upon his earnest Prayer it rained not on the earth for three years and a half Jam. 5. 17. And Fire came down from Heaven and destroyed the Captains with their Fifties 2 Kings 1. 10 12. Hezekias was much grieved at that Message of death brought unto him by the Prophet yet upon his Prayer the Sun went backward ten degrees Isa 38. 1 2 3 8. With what confidence may now the humble Supplianâ— whose Prayer hath its due qualifications say I know that whatsoever I ask according to his Will I have my Petitions which I desired of him 1 John 5. 14 15. When by these examples he sees and is confirmed in the experience and assurance of the effectualness of it which is such that it hath power not only Over the Elements Jam. 5. 17. 2 Kings 1. 10. Over the Fabrick of Heaven Josh 10. 12. Over earthly Forces Exod. 17. 11. Over Death Isa 38. 5. Over Devils Mat. 17. 21. Over Angels 2 Kings 6. 17. But Over God himself Exod. 32. 10. O the prevailing power of a rightly qualified Prayer It takes Heaven by violence it overcomes the Invincible and binds the Almighty Obs Rightly qualified Prayer hath a prevailing power Texts Jam. 5. 16. The effectual fervent Prayer of a righteous man availeth much Exod. 32. 10. Let mâ— alone that my wrath may wax hot c. And Moses besought the Lord. Inst Jacob when the man
From the Head c. Sense From the Head c. Motion From the Head c. Increase From the Head c. 7. A Family Luke 12. 42. In respect Of its Lord. Steward Provision Wholsom Seasonable 8. A Building 1 Cor. 3. 9. Which Resemblance the Spirit was now pleased to make use of in this quadrangular Figure and thus left imperfect to present to the eye of my soul a more evident and full Representation of the Church into which I was now received At that Instant when by my Apprehenders hand being taken off me I was delivered from the power of daâ—kness by that Almighty Spirit which in the first work of Grace in the soul knows no delayes I was immediatly translated into the Kingdom of Christ into his true Church Col. 1. 13. Faith was then inâ—used my Will changed and all those other following requisites to a through renovation were wrought in that moment However my great Reformer was pleased more clearly to inform my understanding as to the manner of their working and to direct me how I should apprehend each after other by their successive imaginary resâ—mblances Among which this of the Building with my descent into it was represented at the Savoy as a soveraign Cordial to recover and raise my Spirit when at any time brought low by the afflicting Mementoe's of the Place and Descent When they shall wound Here is healing under the wings of the Sun of righteousness Mal 4. 2. When those fiery Serpents shall bite Num. 21. 6. Here is the Brazen Serpent to give life Num. 21. 9. John 3. 14. 15. Thus the Lord is nigh unto the broken-broken-heart Psal 34. 18. to revive the spirit of the humble and the heart contrite Isa 57. 15. He maketh sore and bindeth up he woundeth and his hands make whole Job 5. 18. The Rosemblance is very apt as to these following Particulars 1. In respect of the Foundation which is Christ 1 Cor. 3. 11. who is A firm and sure Foundation Isa 28. 16. A secret Foundation Col. 3. 3. 2. In respect of the Corners of the Building which Christ being the Chief Corner-stone Isa 28. 16. do joyn the walls together so taking into the Church both Jews and Gentiles out of all the quarters of the world Isa 60. 3. Psalm 19. 4. 3. In respect of the Materials whereof it was built signifying the Members of the Church which are squared and fitted for their place by afflictions Rom. 5. 3. Hardned by the fire of the spirit for continuance Ezek. 36. 27 Acts 2. 3 4. 4. In respect of the Cement or Morter which is Charity whereby the Members of the Church are united together in which regard chiefly Charity is called the Bond of Perâ—ectnesse Colos 3. 14. 5. In its being left imperfect the work being to be continued by a dayly addition unto the Church of those that shall be saved to the end of the world Acts 2. 47. 6. In respect of the Beams and Jyces layd ready for a Floor and second Story signifying the Calling of the Jews when the fulness of the Gentiles shall be come in Rom. 11. 25 26. I remember not that the Fabrick had any Windows It needed not the Sun to enlighten it the Lord is an everlasting Light unto his Church and her God her Glory Isa 60. 19. Obs The Church of Christ is aptly resembled by a Square Brick-Building Texts 1 Cor. 3. 9 16. Ye are Gods building ye are the Temple of God and the Spirit of God dwelleth in you Mat. 16. 18. Upon this Rock will I build my Church Inst. The Church of the Ephesians was built upon the Foundation of the Apostles and Prophets Jesus Christ being the chief Corner-stone in whom all the building fitly framed together groweth into an holy Temple in the Lord Eph. 2. 20 21. The scattered strangers through Pontus Galaâ—iâ— c. being born again of incorruptible seed by the Word of God 1 Pet. 1. 1 23. are assured by Saint Peter that coming unto Christ they as lively stones are built up a spiritual House 1 Pet. 2. 4 5. Reasons See them before in the Discourse Use 1. Be sure that thou art built upon the Rock and thou wilt be able to withstand the violence of the Rain Floods Winds Mat. 7. 24 25. 2. They who are built upon the Sand will fall in the day of Tryal Mat 7. 26 27. 3. Glory in Tribulations they do but square and polish thee for the spiritual Fabrick Rom. 5. 3. 4. Above all put on Charity which is the Bond of Perfectness Col. 3. 14. 5. Pray for the Calling of the Jews that the Building may be perfected and that there may be one Fold and one Shepherd John 10. 16. Resol I will count it all joy when I fall into divers Temptations Jam. 1. 2. Knowing that by them I am fitted for my place in the Building Ejac. I acknowledge my self O Lord to be most unworâ—hy of the meanest place in thy Building yet thou hast admitted me to that high honour to be one of thy Builders O grant that I may only build upon Christ the Foundation and so take heed how I build thereupon that when my work shall be tryed that which I have built may abide and I may receive a Reward 1 Cor. 3. 10 13 14. Paral. IV. Circ The Fear of being taken again and carried back to the Prison made me endeavour to hide my self in the Building Obs Upon Effectual Calling the feaâ— of Hell is a principal means to bring the Soul unto Christ. BEside the before-touched Reasons of my being brought to the Prison-Gate this was one and a principal one that I might be made sensible that there was somthing to be feared A grim Jaylor strong walls and Graâ—es threatned a sharp and lasting restraint The consideration of this with my just desert thereof winged me in my flight and still kept up in me notwithstanding the dâ—stance at which I had left my Pursuer and that unexpected assistance which I evidently saw a fear of his getting loose and taking me again Whither should the soul sensible of its danger flee for safety but to Christ the strongest shield for defence the only secure hiding place Psal 119. 14. Who alone is able to the uttermost to save us Heb. 7 25. Imminent danger causeth fear fear stirs up to seâ—k out for a means to escape There is a threefold Fear Servile Filial Initial Servile or slavish fear proceeding from the spirit of Bondage is good and commendable as it awes from sin and approved of by God in the Israelites Deut. 5. 29. This as preparing the soul for the great work is first wrought in every one that is effectually called at ripeness of years Rom. 8. 15. It was first in them The Word again necessarily implies it But as it is accompanied with a secret desire after sin and dislike of and repining against Gods Justice threatning punishment against such and such sins wherein its slavishness doth consist
so it is utterly to be condemned Filial fear is a reverential fear of Gods Majesty and Power Gen 28. 17. A trembling at his Judgments Psal 119 120. This fear hath a special regard unto the offence as sin by its guilt separates from God Isa 59. 2. This is enjoyned Psal 3â— 9. and Blessings promised to it Psal 25. Psal 112 c. as necessary to a Christian through his whole life and to continue in Heaven as to the act of our reverence of God arising from the consideration of the excellency of his Nature and Justice in his punishment of the damned Psal 19. 9. Initial fear is a middle fear between these two causing man to abstain from sin to do good with a respect partly to the punishment and partly to the offence However it proceeds not from the first but is the beginning of Reverential or Filial Fear and arising from Love upon effectual Calling begun in the soul and there shewing it self as the working of Faith as yet but in a weak measure Which Fear as Faith and Love gather strength is by degrees expelled 1 John 4. 18. This way by fear the Lord at the beginning took with Adam First he had wrought in him an apprehension of fear of the Curse threatned against him upon his disobedience Gen. 3. 10. And then after followed the Promise of the Seed of the Woman who should break the Serpents head v. 15. This way he still continues First Moses must be believed then Christ John 5. 45. First there must be an apprehension of Gods Justice and then of his Mercy in his Son sweetned by the foregoing severity of the sharp Schoolmaster of the Law Gal. 3. 24. Upon this account it is that the Ministers of the Gospel do yet preach the Law We preach it to the Regenerate as a Rule of life Jam 1. 25. and to stir them up to thankfulness for their freedom from its Curse obtained by Christ Gal. 3. 13. To the Unregenerate as a Rule of Life likewise Luke 10. 28. And that by its Terrours they may be brought unto Christ Gal. 3. 24. Thus the Commandment is ordained unto Life Rom. 7 10. And this life is alone to be had in Christ Acts 4. 12. Obs Upon effectual Calling the fear of Hell is a principal Means to bring the Soul un to Christ Texts Deut. 5. 28 29. I have heard the voice of the words of this people c. They have well said all that they have spoken O that there were such an heart in them that they would fear me and keep all my Commandements alwayes c. Gal. 3. 24. The Law was our Schoolmaster to bring us to Christ that we might be justified by Faith â—ast Paul upon the great Light shining about him and the Voice from Heaven trembling and astonished said Lord What wilt thou have me to do Acts 9. 6. The Jaylor came trembling and fell down before Paul and Silas and said Sirs What must I do to be saved Acts 16. 29 30. Reas 1. It restrains from sin Prov. 3. 7. 2. It prepares the way for perfect Love 1 John 4. 18. Use 1. The Law is to be taught Jam. 1. 25. 2. Beware of worldly fear Rev. 21. 8. Ostâ—nd not God for fear of man Mat. 10. 28. 3. Take heed of hardning thine heart Prov. 28. 14. 4. Get assurance that thou hast the spirit of Adoption Rom. 8. 15. Resol I will take heed how I offend knowing that it is a fearful thing to fall into the hands of the living God Heb. 10. 31. Ejac. Enter not into judgment with thy Servant O Lord For in thy sight shall no man living be justified The enemy hath persecuted my soul O deliver me for I flee unto thee to hide me Psal 143. 2 3 9. Paral. V. Circ Being perswaded that in that Building I might secure my self from my Pursuer I gat down into it Obs Upon Effectual Calling Faith is necessarily required as the only Instrumental Means to unite the Soul unto Christ SIN sets and keeps up a Partition-wall between God and the Soul Isa 59. 2. Fear is a means to break it down Prov. 3. 7. My fear made me hasten down the stairs upon which being entered I plainly saw the Building whereon they set me and had a perswasion in me that there I might secure my self from my Pursuer which Perswasion was my Faith I had not nor could I have such thoughts until I saw the Building that I saw not until I entred upon the stairs Faith and Repenrance are begotten in the Soul at the same time and in the order of Nature repentance follows Faith But Repentance is first discovered and afterwards Faith A sinner cannot perswade himself that he shall obtain Salvation by Christ which is the act of Faith until he find in himself an hearty turning from sin which is the act of Repentance First there must be a forsaking of sin and then follows assurance of Pardon Prov. 28. 13. Heb. 6. 1. The Priviledges of Gods Children are many They are received into his Family Eph. 2. 19. They have his Name put upon them Rev. 3. 12. They receive the Spirit of Adoption Rom. 8. 15. They have accesse with boldness to the Throne of Grace Eph. 3. 12. They are enabled to cry Abba Father Gal. 4. 6. God their Father pities them Psal 103. 13. Protects them Prov. 14. 26. Provides for them Mat. 6 30 32. Corrects them for their good Heb. 12. 6. 10. They are sealed to the day of Redemption Eph. 4. 30. They inherit the Promises Heb. 6. 12. They are heirs of Salvation Heb. 1. 14. With many other Behold what manner of Love the Father hath bestowed upon us that we should be called the Sons of God! 1 John 3. 1. To this Love and these Priviledges the certain effects and discoveries thereof although God from all eternity hath predestinated some in Christ for the praise of the Glory of his Grace Eph. 1. 5 6. Yet they are not made partakers of them until they partake of that redemption which Christ hath wrought for them Gal. 4. 5. Of this Redemption none can be partakers until by the Spirit it be actually applyed unto them Tit. 3. 4 5 6 7. Which Application is then wrought when we are united unto Christ Eph. 1. 7. We are united unto Christ upon effectual Calling When receiving of him we are admitted to that high Priviledge to be the Sons of God John 1. 12. Christ is received by Faith John 1. 12. Which Faith though it hath a general respect unto the Word upon the authority of the Author thereof believing to be true what therein is revealed 1 Thes 2. 13. And thereupon Yielding Obedience to his Commands therein Rom. 16. 26. Trembling at the Threatnings Isa 66. 2. Embracing the Promises Heb. 11. 13. Yet it hath a special eye unto Christ in those Promises relying upon him alone for salvation Acts 4. 12. Faith thus relying upon Christ is a certain
as a Lion with violence now he lurks slily as a Serpent What he could not do by strength shall be done by subtilty 2 Cor. 11. 3. He hath first his small Cords of vanity to draw on Iniquity and then his Cart-ropes of strong twisted bold sins whereby he endeavours to bind and hold men fast Isa 5. 18. He wrought upon Peter First To follow afar off Next to deny his Master Then to forswear him At last to curse himself if he knew him Mat. 26. 58 70 72 74. He Assaults By Objects 2 Sam. 11. 2. By Suggestions Acts 5. 3. The World one of his Under-Captains by honour wealth Pleasure 1 John 2. 16. The Flesh another by its lusts 1 Pet. 2. 11. By them Indisposing to what is good and Inclining to what is evil Rom. 7. 19. His end in thus doing is To strip the soul of its Garments of Grace Rev. 16. 15. And at length To devour it 1 Pet. 5. 18. Doth it not then stand us in hand to watch him with all diligence and wariness A duty for which none so unfit as The Intemperate man and He whose heart is overcharged with worldly Cares Luke 21. 34. In a siege a strict examination doth pass upon all comers in and goers forth of the City so being so beset it concerns us to watch and examine What passeth in by our senses Psal 119. 37. What passeth forth Our Thoughts Prov 4. 23. Our words Prov. 4. 24. Our Actions Prov. 4. 26 27. In a word we must so watch our selves and our enemies that notwithstanding their subtil Attempts to hinder us we may take care for the things that belong unto the Lord how in them we may please him 1 Cor. 7. 32. To this our Watch we must add Prayer Matth. 26. 41. That he who neither slumbreth nor sleepeth would keep us Psal 12. 1. 4. That he would watch for uâ— and over us That he would not lead us into temptation Matth. 6. 13. That he would not leave us to our selves Luke 22. 32. That since Temptations cannot be avoyded they may rather surprize and take us against our wills 1 Cor. 10. 13. than we wittingly enter into them Mat. 26. 41. That if it be his pleasure that we be led into them he would make a way to escape and bring us back again 1 Cor. 10. 13. Our own weakness Mat. 26. 41. Our enemies subtilty 2 Cor. 11 3. The uncertainty of our Lords Coming Luke 12. 40. If we seriously consider these we need no other quickners to this duty Obs Our spiritual enemies are to be watched with diligence lest they hinder us in our improvement in Grace Texts Cant. 5. 2. I sleep but my heart waketh Luke 12. 39. If the good man of the House had known what hour the Thief would come he would have watched and not have suffered his House to be broken through Iust The Corinthians are exhorted to watch to stand fast in the Faith to quit themselves like men 1 Cor. 16. 13. The Church of Sardis and the Angel Overseer or Minister thereof are threatned that if they watch not Christ will come upon them as a Thief Rev. 3. 3. Reas 1. They are very subtil 2 Cor. 11. 3. 2. They seek the ruine of thy soul 1 Pet. 5. 8. 3. Watchfulness is a means to preserve Grace Rev. 16. 15. to recover it when decayed Rev. 3. 2. 4. Security exposeth to their power Luke 12. 39. Use 1. Stand continually upon thy Guard Mark 13. 37. 2. Pray to God to keep thee and to watch for thee Psal 127. 1. 3. Be sober Intemperance drowzeth the soul and renders it unfit for the duty 1 Pet. 5. 8. 4. Let not thy heart be overcharged with cares of this Life Luke 21. 34. 5. Have alwayes in mind the uncertainty and suddenness of thy Lords Coming Rev. 16. 15. Resol Though the Spirit be willing yet the Flesh is weak I will therefore watch and pray that I enter not into Temptation Mat. 26. 41. Ejac. Blessed is he that watcheth and keepeth his Garments lest he walk naked and they see his shame Rev. 16. 15. Paral. XV. Circ The Savoy at the Entrance whereof the Building was represented and the Tower of the Temple-Church are both of them seated by the River side Obs Each True Member of the Church in his way to Heaven must expect Afflictions and prepare himself with patience to undergo them THE Reason of the Prisons being set so nigh unto the River I have touched before The Savoy where the Building was represented and the Tower of the Temple-Church were made choyce of standing not far from it to shew me what in my way to Heaven I must expect and preparemy self for Afflictions are usuall in Scripture signified by waters as Psal 18. 16. Psal 1 2 c. These every one that will live godly in Christ Jesus must look to undergo 2 Tim. 3. 12. They are the Badge of Gods People Zeph. 3. 12. Of Christs Disciples Luke 14. 27. We must look for them in the world John 16. 33. as being the way which we must pass through to our Heavenly Countrey Acts 14. 22. Our Lord Christ was a man of sorrows Isa 53 3. His whole life was a continued Cross and Martyrdom He suffered those five dreadful things as the Philosopher called them Shame and Reproach often in his Life at and after his death Heb. 12. 2. Mat. 27. 63. Poverty Luke 9. 58. Sickness and Infirmities Mat. 8. 17. out of Isa 53. 4 5. Enmity John 15. 18. Death Mat. 27. 50. Heb. 12. 2. The great Captain of our salvation being thus made perfect Heb. 2. 10. after these his Sufferings sate down at the right hand of the Throne of God Heb. 12. 2. He is our Head we his Body and being predestinated to be conformable to his Image Rom. 8. 29. Before we shall be glorified with him we must look to suffer with him Rom. 8. 17. For we are to fill up that which is behind of his Afflictions Col. 1. 24. Whose Sufferings though as to his own Body they were most perfect Heb. 10. 14. Yet as to his mystical Body they remain to be perfected until that day when with joy we shall lift up our heads because our Redemption from them draweth nigh Luke 19 28. Afflictions then we must expect to undergo which When being sensible of the misery of our condition they cause us to long for that day when we shall be freed from them Rev. 21. 4. When being exercised by them we bring forth the Fruits of righteousness Heb. 12. 11. When we bear them with patience Rom. 5. 3. God hath then his end in part in laying them upon us whose Justice being fully satisfied by that one Oblation of his Son upon the Cross Hâ—b 10. 14. His Chastisements now unto his Children are Medicinal and not penal Look for Afflictions we must and must prepare our selves for them that we may patiently bear them Patience is an effect of our
I could if not match him yet closely follow him in his humiliation and amendment By the Grace of God I am what I am Which Grace of his to new mould and make me what I am hath most richly yet strangely wrought Some heaâ—ts are by the Holy Spirit gently softned for gracious Impressions some dealt with more roughly that they may be new made and reformed God hath his Oyl and his Hammer to work upon those who are ordained to Eternal Life to bring them home What the one doth not dissolve the other shall break This last way the Lord was pleased to use towards me First and that some years since by a great and long distemper in the right use of my Reason from which in much mercy he released me The work upon that being not throughly wrought hath given him just occasion now lately to visit me by laying upon me the weighty burden of a wounded spirit whereof by a sweet and I trust lasting peace in my Soul he hath at length graciously eased me Lord What is man What sinful man What I the chief among all sinful men That thou shouldst so mind me so wait for my Amendment and use so many means for my Reclaiming Thy Justice which with a remarkeable retaliation hath often paid me in my own coâ—n might long since have made a quick dispatch and have cast me into Hell But if ever any I may experimentally say thy Mercy is above thy Justice That thou O â—ord maist receive the due Glory of thy Mercy O come hither all you that fear God â—nd I will tell you what he hath done for my Soul I was under his smarting Rod under the without his support as-to the-soul-intollerable burden of a wounded spirit for some sins whereof some of them at least I knew not formerly though I had often called my wayes to remembrance my self to be guilty But the Lord was pleased after a wonderful manner not only to set them before me but to make me so sensible of their heinousness of my desert by them of his terrours then upon me for them that I was exceedingly troubled in my spirit almost to distraction while his fierce wrath went â—ver me I humbled my self low before the Lord for them and thereupon expected Peace and settlement but for some dayes could not find or feel any tâ—ough earnestly with Tears I often sued for it At length taking into my hands that rich cellar of Cordials for the sin-sick Soul the Book of Psalmes and beginning at the First I read on until I came unto the 8 v. of the 85th Psalm at those words I will hear what God the Lord will speak for he will speak Peace unto his People and to his Saints but let them not turn again to Folly At which it was the Lords pleasure I should stay and fix my thoughts upon them Which I had not loâ—g done but I found a river of unspeakaâ—le comfort flowiâ—g into my Soulâ— Which I then â—â—uld not but entertain with nor can I now mention without abundance of Tears of unfeigned Thankfulness and exceediâ—g Joy I found that Bâ—east of Consolation full of sweetness And that I might suck it to satisfaction I made choyce of the word of the next Suâ—jâ—ct which I would insist upon by way of discharge of my Pastoâ—al Office when the Lord should please in such a measure to restore me to my self that I might in some degree be though most most unworthy yet not unfit as to the right use of my Reason to appear again to serve my Lord Christ in his Ministry Having now finished my weak Meditations upon them I should be most unthankful to my Great and Gracious Restorer should I nâ—t tâ—us render unto him the due Glory of the Riches of his exceeding Mercy toward me by communicating them unto you mâ— Brethren that you may know whithâ—r to go for Peace if ever the Lord should please to bring any of you into the like Condiâ—ion I have been in O blesse the Lord with me who of very Faithfulnesse brought me into iâ— by his Glorious power suâ—ported me under it and of his abundant Goodnesse led me out of it Blessed be the God of all Comfort who haâ—h comforted us in our Tribulation that we may be able to comfort them which are in any trouble with the comfort wherewith we our selves have been comforted of God 2 Cor. 1. 3 4. Yours For Ye are Christs R. W. put them into the like or a worse condition Let them not turn again to Folly The Text consists of three Clauses in every of which each word hath its weight I shall by way of Illustration touch upon each of them and after a brief Paraphrase for their further clearing I shall propound the Doctrines The first Clause is I will hear what God the Lord will speak I will hear what he will speak to the distressed Soul by his Word by his Spirit I will hear what he will speak for I know it will be Comfort and Caution I will hear what God the Lord will speak He sees knowes and pities his people in their distresse and is most ready and able to help them I will hear God the Lord and him only I will hear him I will attend diligently to his Will that I may know it obey it acquaint others with it I will hear him My Resolutions are fixed to hear him against all gainsayers I will hear him My Greatness though a King exempts me not from this duty My holiness as a Saint and his true Servant binds me thereunto I will hear him I will give good example unto others I will teach exhort encourage pray for them But if notwithstanding all this they neglect their duty yet I will hear c. For c. In these two last Clauses are set down a twofold reason why the Psalmist in behalf of the Saints is so resolvedly set upon it to hear God the Lord and him alone The first being taken from that Comfort which the Lord would afford unto the Soul in speaking Peace to it The second from that good which might redound thereunto by his Fatherly Caution and Admonition He will speak Peace unto his People and to his Saints Unto his People not to the world not to stubborn impenitent sinners And to his Saints such are all his People and he owns none other for his but those who are truly such He will speak Peace Comfort Settlement Reconciliation Pardon Acceptance He will speak Peace by a full assurance thereof in the Soul He will speak Peace when his People shall have turned from their sins by true repentance and Faith in Christ He will speak Peace if not presently upon their humiliation and Faith yet most certainly in his good time But â—et them not turn again to Folly But let them not c. How tender is the Lord over his People How unwilling that they should provoke him Let them not turn again to Folly to the Folly of sin Let
way of Instance by which you may judge of the choyceness Priviledges of Saints and preciousness of the rest The Lord is their King Rev. 15. 3. He keeps their feet from falling 1 Sam. 2. 9. He preserves their Souls Psal 97. 10. He preserves them for ever Psal 37. 28. Their death is precious in his sight Psal 116. 15. He will spare them Mal. 3. 17. The Lord Christ prayes for them John 17. 9. The Holy Spirit prayes for them Rom. 8. 27. God admits them into the number of his Children 1 John 3. 1. And being so they have Him their Father The Church their Mother The Lord Christ their Brother Kings and Queens their Nurses The Holy Spirit their Tutor The Angels their Guardians All the Creatures their servants The Bread of life their Food Christ's Righteousness their Cloathing Heaven their Palace A Kingdom of Glory their Inheritance Such many many such Priviledges have the Lords People Such Honour have all his Saints Use 3. Doth the Lord own those only for his people who are true Saints true believers truly obedient Let us labour to gain an assurance to our selves that we are such and then we may confidently build upon it that we are Gods people That you may know whether you have true Faith take these three Marks of true Marks of Faith Faith in stead of many 1. True Faith is accompanied with a sweet peace in the soul arising from the assurance that our sins are pardoned and Christ's Righteousness made ours Being justified by Faith we have peace with God Rom. 5. 1. 2. True Faith purifies the heart Acts 15. 9. He that hath true Faith will still be cleansing himself from all filthiness of flesh and spirit perfecting holiness in the fear of the Lord 2 Cor. 7. 1. 3. True Faith where it is begets love towards God appâ—â—hending him as the Chief Good Hence the faithful have this Character in Scripture that they are lovers of God Rom 8. 28. It stirs up likewise love unto all Gods Children as bearing his Image 1 John 5. 1. That you may know whether your Obedience Marks of Obed. be true or not take these Marks of true Obedience True Obedience prefers Gods Will before our own or any Commands of men Acts 4. 19. 2. True Obedience is universal unto all and every part of Gods Will Psal 119. 6. 3. True Obedience is alwayes accompanied with fear of offending God Heb. 12. 28. 4. It is sincere and hearty Rom. 6. 17. 5. It is zealous in good duties Tit. 2. 14. Now examine thy self by these Marks Hast thou true peace in thy soul Dost thou strive to cleanse thy soul from sin Dost thou love God and his Children Thou hast true Faith Dost thou prefer Gods Will before thine own or before mans Hast thou a respect to all his Will Art thou afraid to offend him Art thou sincere and zealous in the Service of him Thine Obedience is true And thy Faith and thine Obedience being true thou art a true Saint thou art of the number of Gods people and interessed in all those Priviledges which belong unto them Use 4. Doth the Lord own the Saints for his people Let wicked men take heed how they despise them how they oppress vex and persecute them The Lord whose they are is very tender over them They who touch them touch the Apple of his eye Zech. 2. 8. They that persecute them persecute Christ himself Acts 9. 4. They who vex and persecute them vex and persecute those who shall be their Judges 1 Cor. 6. 2. Who shall one day wash their feet in their blood Psal 58. 10. and shall break them in pieces as a Potters Vessel Rev. 2. 27. Not by way of avenging of themselves that belongs not to them but in approving of the just Sentence of Christ against them and rejoycing in the justness of that Vengeance which according to that Sentence they shall see exâ—cuted upon them at that day when the great Judge of the world will be so far from owning such as dye in their Infidelity and disobedience that he will deny them before his Father and the holy Angels Mat. 10. 33. Use last This may serve much for the Comfort of all Gods truly Faithful obedient servants and keep their spirits under the worlds Contempt and Despight What though the World hate and reject them and count them as the Off scowring of all things Yet the Lord owns them they are his people and so interessed in those sweet Promises and high Priviledges wherein they that hate them shall not be sharers Here likewise the Lords People to their exceeding Comfort may as St. Peter adviseth 2 Pet. 1. 10. make their Calling and Election sure For thus they may argue upon Infallible Grounds If I am a Saint whereof by my true Faith and Obedience I am assured then am I effectually called For I am what I was called to be Rom. 1. 7. If I am a Saint then I am sure I am elected For I am what I was elected unto Eph. 1. 4. If I am elected then I am predestinated to Glory and shall most certainly enjoy it For he that elected me predestinated me Eph. 1. 4. And whom he predestinated them he also called and whom he called them he also justified and whom he justified them he also glorified Rom. 8. 30. In his eternal Decree which in his good time he will most certainly accomplish From hence I say may the Lords people draw exceeding Comfort However these sweet Comforts of theirs cannot but be much allayed by their sense of their weakness and frailty For though they are Saints though the Lord ownes them for his People yet are they subject unto sin and are prevailed over by it and fall into the Folly of it Which is the next Particular in this Second Branch of the Point Partic. 2. That the Lords own people his Saints may and do fall into the Folly of sin This is clear from the Text they could not turn again to it unless formerly fallen into it Which is the present sad condition they are now in guilty of the folly of some hainous sins for which they under-lye the sharp sense of Gods high displeasure I do not say that they live or walk in sin as do the Children of disobedience but they may and do fall into it and that often seven times a day Prov. 24 16. In many things Jam. 3. 2. And many many wayes By Omission Commission Ignorance Forgetfulness Infirmity by sinning against knowledge Motions Checks Vows Promises Blessings Patience Chastisements Mercies Judgments by Rashness Inconsiderateness Inconstancy Negligence Beside their other-mens-sins whereof they become guilty by Commanding Exhorting Provoking Conâ—enting Commending Concealing Conniving Parâ—aking Defending not Reproving and other wayes That this is a most certain and sad truth is evident by those many â—xâ—mples of the Lords own people and Saints recorded in the Scripâ—ure who have been thus overtaken and thus fallen and some of them
guides them into all Truth seals the Promises unto them is the Pledge of their â—nheritance The Angels are appointed to guard them to minister for them Heb. 1. 14. They are afforded a free use of the Creatures for necessity for delight 1 Tim. 4. 3. All things are theirs 1 Cor 3. 22. Friends deny no lawful thing to each other The Lord grants all the lawful Requests of his friends John 15. 16. Friends rejoyce in the prosperity of each other The Lord takes pleasure in the prosperity of his Servants and friends Psal 35. 27. Friends suffer with one another The Lord accounts the sufferings of his friends as his own Zechariah 2. 8. Acts 9. 4. Friends do sometimes reprove one another Psal 141. 5. The Lord by his gentle rod doth smite and admonish his friends for their good Heb. 12. 6. There is such a near Union between Friends by reason of that Love which is between them that they are as it were half of each other as if but one soul did animate them A Friend is alâ—er idem another self So there is such a near Union between God and his friends that they are partakers of his Divine Nature 2 Pet. 1. 4. He dwels in them and they in him 1 John 3. 24. Now to have God thus to be our Friend the sense of this must necessarily be a sweet-settlement to the soul and fill it with abundance of Peace He who is assured that God is his friend fears not the enmity of all the world Let him be with us it matters not who is against us If he be for us who can be against us Rom. 8 31. 2. This Peace which the Lord speaks to the truly penitent and faithful soul it is a peace oâ— Joy and Comfort They that mourn shall becom◠〈◊〉 Mat. 5. 4. They that sow in tears shall reap in Joy Psal 126 5. This Peace of Joy it consists in the Presence of God of Christ and the Holy Spirit in the soul The languishing soul was wounded with the apprehension of the losse of God which wound he now bindâ— up with the assurance of his Presence which cannot but raise exceeding Joy and Comfort in the soul To know that God is not our enemy is some settlement to the soul but more to be assured that he is our Friend Yet more that he is a friend nâ—gh unto us Psal 34. 18. But in that he is pleased to come so nâ—gh as to be our familiar Friend to dwell with us and in us to make the humble soul his Palace his Heaven his constant Habitation Isa 57. 15. This must needs revive the spirit of the humble and the heart of the Contrite In this Presence of God in the soul and the assurance thereof with those other sweet Consequences depending thereupon doth consist that unutterable inconceiveable Peace which passeth all understanding Phil. 4. 7. A Glimpse whereof however the Spirit is pleased to afford us where it sets it soâ—th to us under the similitude of a conâ—inual Fâ—ast Prov. 15. 15. At a gâ—eat Feast there is provision usually made of whatsoâ—ver may pleâ—â—e the sense a richly hung and furnished Room to entertain the Eye Musick for the ear Peâ—sâ—mâ—s for the Smâ—ll all sorts of Dainties the Land Sea Ayr afford for the Fast soft Seats and sine Lâ—nnen for the touch which doth exceedingly cheer the Spirit for the present though it be but of short continuance How then must the soul be ravished with inconceiveable Joy to enjoy this in a spiritual manner and that continually within it self Where the Room is garnished with Grace and perfumed with Christ's Merits Where God and Christ and the Spirit are both the Guests and the Food where the Angels are Attendants and Cherubims and Seraphâ—ms the Choristers and Musitians What shall the Saints enjoy more in Heaven it self as to their souls but this begun happiness in a full accomplishment When for Faith they shall see face to face and for hope shall fully and satisfiedly enjoy and for imperfect Love shall perfectly and for ever love this great Feast-maker and Feast-continuer in the soul even the God of Peace and Prince of Peace and Spirit of Peace who thus upon their unfaigned Humiliation and Faith doth and will fill the souls of his People and Saints with Peace And that most certainly there is not the least question or doubt to be moved but that he will do it Which is The next Particular to be spoken to Partic. 2. That the Lord in his good time will most certainly speak peace unto the Soul He will speak peace unto his people and Saints This Certainty I ground upon a threefold Reason that the Lord will nay cannot but speak peace unto the truly penitent and faithful soul Reas 1. Because by its humiliation it s now become a spiritual vacuum or emptiness and so is fitly prepared and put into a capacity for the entertainment of Gods Favour in speaking peace unto it That which is full cannot receive another body but that which is voyd and empty may Now as it is in natural things Nature cannot endure a vacuity or emptiness but to avoyd such an Inconvenience doth ordinarily force bodies against their nature to fill it up So the Lord suffers not a spâ—ritual emptiness in the humble heart but sends a River of heavenly peace and comfort to fill it This Reason I confess is not so forcing But in respect of the other two which follow let me speak with all due reverence of his dreadful Majesty a kind of necessity lies upon God to speak peace to the truly humbled and faithful soul 2. Therefore God cannot but speak peace unto it because he hath given it such a prevayling power over himself I cannot do any thing till thou art come to Zoar. It is the Lords speech to Lot when about to destroy Sodom and the rest of the Cities Gen. 19. 22. to Moses likewise Let me alone Exod. 32 10. So to Jacob Let me go Gen. 32. 4. As if these Saints of his had so over-powered God and held his hands that he could not do what otherwise he would So the humbled and faithful soul may in reference to that power which the Lord hath given it over himself and to which he is pleased to submit his own Almightiness being conscious to it self of its unfaigned humiliation and faith in the Promises of the Gospel it may with an holy boldness say unto God I will not let thee alone I will not let thee go until thou speak peace unto my soul In respect of this power it was that David entitled the 51 Psalm wherein is set forth his Repentance and Faith Vincenti or provictoria To the Conqueror or for the Victory Because he was assured that the Lord would not despise Despise Nay could not but accept of the Sacrifice of his broken heart for his sins being offered up upon the Altar Christ 3. The Lord cannot but speak peace unto the humbled and
them through Christ in the Gospel Of these two Offerers or Givers of Peace mention is made John 14. â—7 Peace I leave with you my peace I give unto you not as the world giveth give I unto you God giveth Peace the world giveth peace The world gives it freely God upon terms and conditions Whether of these two now are the Lords people to hear Flesh saies the World that stands not upon terms and reservations that ties not to any conditions of bewayling confessing hating resolving applying here needs no breaking or rending of the heart or changing of the mind the dear price which they must pay who have their peace from God But the Spirit sayes beware take heed how you listen to the World hearkâ—n unto God the Lord and to him alone For he is God the Lord and ye are his people he speaks peace and he speaks peace unto his people and Saints In which words are couched and contained a threefold reason why in speaking of peace the Lords people and Saints are to hear him and him alone 1. Because he is God the Lord and they are his People He loves them he knows and pities the sad condition the wounded Spirit is in and is alone able to help it 2. Because he will most certainly speak peace unto the soul He will assure it that he is at peace with it 3. Because he speaks peace that which the soul shall find to be truly such He neither gives what the world gives nor as the world gives 1. The first Reason is taken from that near relation between God and his People and from those two titles God the Lord and so it is taken from his Power his Knowledge his Love He is the Lord and therefore able to cure the wounded Spirit He is a Lord of great power such that as he can work by weak means by contrary means so without means He can create peace for the unsetled soul Isa 45 7. He can make it of nothing and indeed so he doth there being no prepared prejacent matter in the soul out of which it should be prâ—duced He is God he knows the soul in iâ—s adversity Psal 31. 7. He it is who wounded it and therefore knows the anguish and danger of its wounds what remedy is fittest for it and when and how it is to be applyed And the Saints though in this sad condition yet are his people whom he loves Col. 3. 12. Towards whom he is tender-hearted very pitiful and of tender Mercy Jam. 5. 11. He pitieth those that fear him as a Father pitieth his Children Psal 103. 13. And therefore as he is able and skilful so he is most ready and willing to help them to settle them to cure their wounds The World is a Physition of no value a meer Empyrick a bold Mountebank that neither is able to compose any Soveraign Remedy nor knows how to apply it being altogether ignorant of the state of the soul in its distress Beside the Lords people and Saints are most hateful unto it Jo. 15. 19. And shall they believe that their deadly enemy if it were able and had skill would be willing to settle and recover them 2. The second Reason why in speaking peace the Lord alone is to be heard is taken from that assurance which the Lord rayseth in the soul that he is at peace with it For he speaks peace to it He makes the soul as strongly perswaded of peace and as confidently to build upon it as if it heard the Lord himself speak it immediatly from Heaven The Grounds whereon this assurance is built in the soul are His Decree which is stable unchangeable Heb. 6. 17. His Promise which is Yea and Amen 2 Cor. 1. 20. His Oath which he will not break Heb. 6. 17. His Hand for it in his written Word which he will not deny Rom. 15. 4. His Seal to it his Spirit which he cannot but own â— Cor. 1. 22. His Delivery of this Assurance which he will not revoke John 14. 27. The Witness to all this his Spirit which cannot lye Rom. 8. 18. Thus the Lord speaks peace unto the Soul by thus assuring of it that he is no more an enemy or a stranger unto it which must needs settle it and fill it with strong Consolation Heb. 6. 18 When the World can afford to the unsetled and wounded Spirit such grounds of assurance of Peace and Settlement it may then hope the Lords people may be perswaded to hearken unto it till then it may forbear its frank but empty Tenders 3. The Third Reason is taken from the quality of that Peace which the Lord speaks to the Soul He speaks unto it which is truly such being 1. A solid Peace 2. A satisfying Peace Peace fourfold 3. A Fortifying Peace 4. A lasting Peace 1. It is a solid Peace grounded upon Christ who is our peace Eph 2 14. Who hath made peace for us and reconciled us unto his Father Col. 1. 20. Having purchased peace for us at a dear raâ—e by the bloud of his Cross being wounded for our Transgressions the chasâ—â—sement of our peace being upon him and he healing our wounds by his stripes Isa 53. 5. He is both our propitâ—ation and our advocate for peace unto his Father 1 John 2. 1 2. My Peace I give unto you John 14. Well may he call it his which he hath bought so dear The greatness of the Price speaks the Truth and Solidness of the Peace It is Christ's Peace dearly bought His Father gives it at his request it is the peace of God Phil. 4. 7. And from him proceeds nothing but what is true real and solid The Peace which from it the world would have the soul to accept of it deserves not the name of peace being but a light flash but a shadow of Peace The World cries Peace where there is none Jer. 6. 14. And so if its tender might be accepted would it heal the hurt of Gods People slightly And indeed what more is to be expâ—ctâ—d from the World when it hath but one Receipt or Remedy consisting of three Ingredients which like a bold unskilful Empyrick it applyes to every Mâ—lady What these Ingredients are St. John tells us 1 John 2. 16. All that is in the World are the Lusts of the flesh or Pleasures the Lust of the eyes or Wealth the Pride of life or Honour And alas What can these do to the recovery of a wounded Spirit which cannot prevent or remove a disease from the body or in the least measure abate its Pain The Vermin seized upon Herod and devoured him alive though a great King who had Wealth and Pleasure at his Command Acts â—2 23. 2. The peace which God speaks unto the wounded Spirit it is a satisfying peace Upon the speaking of this the before-disturbed soul returns unto its rest and settlement It hath now its desire it was wounded with the apprehension of losse and fear of wrath and its
again their Friend and affording them a continual Feast of Joy in their souls He is good to them in admonishing of them for the time to come to beware of turning again to Folly so to prevent a new and wider breach which such relapses might cause Let them not turn again to Folly O It is a dangerous thing for the Lords People when having been in such a wâ—ful condition under the smarting wounds of loss and wrath and the Lord hath graciously spoken peace unto their souls and hath assured them of his Love and Presence It is I say a most dangerous thing for them after Peace spoken to turn again to the Mire to the Vomit to the Folly of sin For so doing they make themselves justly liable to a severer punishment by more highly provoking the Lords wrath against them by a new and greater guilt which now they have drawn upon their souls If you ask the skilful Physitian why in the diseases of the body a Relapse is so dangerous as it is commonly said and found to be I suppose he will say Because the malâ—gnity of the humour which formerly nourished the disease returning upon a new distemper finds a readier entertainment in the parts and the spirits are so weak and unable to resist and struggle with it that if it do not wholly oppress the heart and so bâ—reave the life Yet it renders a second recovery far more difficult So is it with the soul after its recovery upon peace spoken to it If it relapseth and turns again to the folly of sin sin finds a more welcome entertainment in the carnal part and the spiritual part is so weak that it is not able to resist it So that though it do not nor can bereave the soul of spiritual life yet the recovery will be the more difficult and it will cost such a man many a heart-pang many a sad sigh and bitter Tear before he can again be â—id of it I might uâ—ge this as one reason why the Lords people are to be waâ—y how after peace spoken they fall into the folly of sin because upon such their backsliding they will find it an hard matter to shake it off and to rid the soul of it But the main Reason which I intend to speak of is because by their turning again unto Folly after Peace spoken they draw a greater guilt upon their souls and so do more provoke the Lords wrath against them and thereupon cannot but justly fear and expect to be corrected with a more stinging rod with a sharper and more smarting punishment Now the guilt of the soul turning again unto the Folly of sin after peace spoken unto it is heightened and enlarged exceedingly by the concurrence of many grievous sins committed in such backsliding For Aggrav Here is a falling back from those resolutions in Repentance wherein the soul in its distress did bind it self by promise and vow unto God that it would for the time to come abhor and decline the wayes of sinful Folly and walk before him in better Obedience If it did but barely resolve so yet not to keep up such resolutions and so to cherish them that they may be derived into act this failing and falling from them discovers a want of due care and diligence the neglect whereof after peace spoken renders the soul more guilty But if to such resolutions there were added a Promise and Vow so to walk before God which it was but meet the Soul should do surely it is meet to be said unto God I have born Chastisement I will not offend any more If I have done Iniquity I will do so no more Job 3â— 31 32. It is meet the soul should say thus in its distresse and if it hath and I am confident that whosoever haâ—h been under the horrours of a wounded spirit hath thus promised and vowed unto God if the soul hath thus said thus promised and thus vowed and yet breaks such Promise and Vow by relapsing and backsliding it must needs lay a greater guilt upon it selâ— For What is it but to mock God What but to take his Name in vain And so to do is it not a new and high provoking Folly Will the Lord hold such an one guiltless Pay that thou hast vowed God hath no pleasure in Fools Eccles 5 4. 2. The guilt is aggravated by forgetfulness of that deliverance which the Lord hath wrought David in Psal 103. cals upon his soul at the beginning of the Psalm and all that is in him to bless God to remember his Benefits who forgiveth saith he all thâ—ne Inâ—quity and healeth all thy diseases Thine Inâ—quity was high yet God hath forgiven it Thy Diseases and Wounds were painful and dangerous yet he hath healed them He hath restored thy peace he is become thy Friend thy near Friend dwelling in thy soul he hath delivered thee from all thy Fears and Terrours and hath crowned thee with loving kindness and tender mercy and canst thou so soon forget him who hath dealt thus by thee It was an high aggravation of Israels sin that they forgat God their Saviour Deliverer Ps 106 21. The Lord hath saved thee he hath delivered thee he hath had a regard to thine affliction he hath heard thy cry when thou wast brought low for thine Iniquity and yet dost thou forget him Dost thou provoke him again with new Follies 3. The guilt is aggravated by despising of Gods Rod by slâ—ghting and setting lâ—ght by it lâ—ke Pharaoh who returned to his Râ—bellion against God asâ—oon as the Plague was but removed Hath God corrected thee as his Son whom he loves in whom he delâ—ghts Prov 3. 11. And dost thou despise his Chastisemâ—nt Is that man happy whom God correcteth Jâ—b 5. 7. And dost thou slight the Chastening of the Almighty They who despise the reproof of Wisdomâ— can they expect other then to eat of the fruit of their own wayes and to be filled with their own devices Prov 1 31. 4. The guilt is aggravated and heightened by Presumption of new Peace or of the former to be continued It is a good â—â—m that is given Ecclus 3. Be not without fear after the sin is pardoned Neither add sin unto sin Say not Gods Mercy is great he will have mercy upon the multitude of my sins Is it not a bold wickedness springing from that root that beareth Gall and Wormwood for a man to bless himself and to say God is a God of Mercy and I shall have Peace though I walk in the Imagination of mine own heart adding Drunkenness to Thirst Deut. 29. 19. For a man so to say it is an high Provocation much more to add sin to sin upon such Presumption For what is it but a tempting of God in an high degree Had Christ cast himself down from the Pinacle of the Temple when there were stairs to come down by he had tempted God Wouldst thou have Peace use the Means forbear the Folly of sin if