have deaded your affections so that either you do not see what is visible to the Spiritual eye or do not desire what is delightful to the devout Heart Such a heart as that of Davids who makes it his unum petii One thing have I desired of the Lord c. But further yet well does David make this the end and reason of his dwelling in the Lords House That he may behold his Beauty for how many are there who never behold the Lords beauty whilst they are in his House They are happily as forward to come to Gods Temple as David they desire it ay and seek it too but what is it to see God or rather to be seen themselves is it to behold the Beauty of the Lord or is not rather O the bewitching folly and cursed Atheism of some mens hearts is it I say to behold the Beauty of the Lord or not rather to behold the Beauty of some Lady Tell me O thou prophane wanton Is it not some Mistress that masters thy Devotion Tell me thou gaudy Minion is it not more to shew thy self then serve thy God is it not more that others may see thy beauty then that thou maist see the Beauty of the Lord Are not these the Motives and Reasons of too too many who resort to Gods House I appeal to your own bosoms and if so no wonder if they who are blinded with the filth and folly of their own lusts cannot see the Beauty and Loveliness of Gods house The Beauty of the Lord as it is not the prospect of every place so nor is it the object of every eye 1 Cor. 2.14 The natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them because they are spiritually discerned No wonder then if they taste not the sweetness of Davids delight who see not the beauty which ravisheth him which beauty is not seen by the Eye of Sense but the Eye of Faith And this Eye is set in the heart not in the head for so David taken and ravished with this Beauty of the Lord Psal 57.7 he cries out My heart is fixed O God my heart is fixed Oh Beloved Know that when an humble penitent and enlarged suppliant feels a secret ardor of Divine love and then comes to bear a part in that holy Worship which is presented before the Throne of Grace holds Communion with the Saints and Angels and is accepted by the God of Heaven as perfumed by the Incense of Christs Merits Oh this this is more beautiful and lovely more pleasing and joyous to the devout Soul then to sway the Scepter of the Universe and command a confluence of all this Worlds delights Confident I am Rev. 4.10 those four and twenty Elders in the Revelations had more joy and delight in casting down their Crowns and Worshiping the Lamb then ever Monarch had in wearing his Crown though Domitian-like he were adored by men And here to restrain mens irreverence in the Church Let me use alike argument to that of Lycurgus to restrain a desired parity in the State It is said of Lycurgus That when the Lacedemonians required an equality in their Government he wished them first to begin it in their Houses and this did presently instruct them to know That par in parem non habet imperium where there is parity there can be no good rule As thus Lycurgus to restrain the Lacedemonian parity in the State so to restrain mens irreverence in the Church I say Beloved do ye when ye serve God here as ye require them to do who serve you at home that is as you expect they should give you a civil respect in your houses so do you give God a Religious reverence in his Temple otherwise it will be apparent you are more sensible of your own honor then of Gods and esteem more of your own houses then his Or else it will appear you prophanely think the Church not to be Gods House nor the Service there his Worship A prophaneness diametrically opposite to Davids Devotion in his Unum petii One thing have I desired c. 2. Be we exhorted acrording to Davids example Aperto vivere vâ—to openly to profess our devotion and zeal to Gods House declare our judgment and affection for Gods Worship even then when we cannot give our presence and attendance in his Sanctuary There is none but thinks the Churches present pressure to be the Clergies tryal and true indeed it is so yet to be driven from Pulpit and Altar from Sanctuary and Service is no new thing to us that hath been our tryal again and again in all which we have to the eye and ear of the whole world witnessed by our sufferings our hearty good will and zeal to Gods House Wherefore know Beloved this tryal is also and more especially the peoples to prove their sincerity whether they have had a respect to the presence of God or of men in attending the service of his Sanctuary for Fashion or for Conscience If for Conscience they will then follow the Lamb whither soever he goes Rev. 4.14 they will follow Christ wheresoever he presents himself in his Ordinances even in private Communion with a desire and longing after the Publick Congregation We say the presence of the King makes the Court and as it was told Commodus ibi Roma ubi Augustus There is Rome Herodian l. 1. where is the Emperor so there is the Church where is Christ Christ in hâ—s Ordinances there is his Sanctuary where is his service And it is no new thing to have the Ark brought into the house of Abinadab 1 Sam. 7.1 changing its publick seat for a private habitation Now I bless God for this opportunity of vindicating the honor of his House that as the Jews when driven from Jerusalem yet prayed with their faces towards the Temple so ye if God shall suffer you to be deprived of his service may still pray with your desires fixt upon his Sanctuary longing to visit his Temple and behold the beauty of his Holiness And here seeing we are come into Gods house and that to feed at Christ Table do we so behold his beauty as to adore his presence adore it with the humblest reverence of a devout heart so worshipping God in his Sanctuary as Christ hath taught us to petition him in our Prayers even Thy will be done on Earth as it is in Heaven See then what is our pattern in the Mount Rev. 4.10 11. 5.8 c. what is the precedent Angels and Saints give us in Heaven Why we have it in St. Johns Vision where the heavenly Spirits the Angels and Saints they worship they fall down and sing praise and this with consent of will and of worship keeping order and unity one posture of adoration one form of praise as one heart of devotion and one fire of love Now what better way in our aspirings after perfection then to imitate those who are perfect and so whilst Sojourners on Earth to have our conversation in Heaven whereas a multitude met together in the Church without Order and Discipline Non populus sed turba est It is not a Congregation but a tumult not an assembly but a rout Babilonem exhibet Bern. in dedicat Eccle. Ser. 5. de Hierusalem nihil habet as Bernard well Such a meeting speaks men of Babylon not of Jerusalem not Jerusalem which is above whose order and unity we have seen in St. Johns Vision and ought to imitate in Gods House To close As you behold the Beauty of the Lord in the form of the Churches ministration so above all behold it in the excellency and glory of the things ministred Behold we that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that good pleasure of the Lord wherewith he loveth us in Christ bringing life and salvation to our Souls in the death and passion of his Son See here that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek Church calls it that portentum amoris that stupendous wonder and astonishing mystery of Divine love that God should give his Son and the Son give himself to be the Sacrifice for our sin on his Cross and the Food of our Souls at his Table And here O thou humble penitent and devout suppliant When thou hast tasted the sweetness and delights behold the beauty and glory of the Lord in this Contemplation of his Love with St. Austin I say unto thee Aliud desidera si majus si melius si suavius inveneris Go consider and desire contemplate and enjoy something else if any thing thou canst finde greater or better or sweeter greater in glory better in worth or sweeter in delights But if here thou beholdest a beauty to which all other excellency is a foil a glory to which all other lustre is a stain a delight to which all other pleasure is a bitterness If so then here center thy desires and take up Davids Unum petii One thing have I desired of the Lord that will I seek after that I may dwell in the House of the Lord all the days of my life to behold the beauty of the Lord and to inquire in his Temple Halleluiah FINIS
from an impulse of love as a delight I make mine Obedience a legal debt not a free-will offering a necessitated service aw'd with fear not an Eucharistical sacrifice mov'd with love Yea I am not what I was in stead of improving my Talent of Grace I have forsaken my first love I am not at all ready and cheerful willing and constant in holy duties as formerly so that I fear I have received the grace of God in vain Time was when with David I made Gods Word my portion and heritage gold and silver not so precious liberty and life not so dear mine heart seem'd then to be fill'd with God and with Christ holy services were so sweet to my soul that I counted my very work wages But oh now my delightful Paradise is turn'd into a barren Wilderness holy duties and religious performances they are as the ways of thorns and briars even wearisom and unpleasant paths and oh how can I then believe God accepts my person in Christ when I feel no quickenings of his Spirit in an holy life The Grounds of Comfort 1. It is the wise dispensation of our gracious God sometimes to suffer our devotion to decay and our corruptions to prevail on purpose to advance the dignity and discover the necessity of his grace Joh. 15.5 that so knowing our dependance we may become the more sincere in our obedience and being humbled in the sense of our own emptiness and vanity we may be the more intent upon the fulness of his Alsufficiencie The goodliest fabrick of an holy life Phil. 4.13 Jud. 24 25. if God withdraw the props and pillars of his supporting and strengthening grace how will it soon shake and sink and fall to ruine If David then be continually with God it is because God holds him by his right hand Ps 73.23 As it was grace which wrought effectually to our conversion and regeneration so it is grace that worketh still in the like efficacie to our further sanctification and final perseverance And therefore it is Davids prayer unto God saying Hold up my goings in thy paths Ps 17.5 1 Pet. 1.5 that my footsteps slip not And that we are kept it is by the power of God through faith to salvation So that as fuel to the fire as food to the body as showers to the corn such is Grace to devotion and an holy life without which it faints it dies it withers away 2. That there is a less active vigor in our holy life and religious conversation may proceed from weakness of nature not of grace The soul follows much the temperature of the body if that be sickly and weak the soul cannot act its gracious operations with that vigor and zeal as when healthful and strong A decay of spirits in the body will certainly make an abatement of vigor in the soul the unaptness of the Instrument takes much from the art and excellencie of the Workman and the body that 's the souls instrument whereby it acts its motions and therefore if the body be more dull the soul must needs be less vigorous and so the duties of devotion the less active and lively Rev. 2.4 3. Whereas many complain as thou dost that they are fallen from their first love because not so affected with the enlargements of devotion and therein not so quickened with the life of grace as at their first conversion when they first gave up their names unto Christ they may haply find if rightly examined those enlargements and delights of their first conversion did proceed as much from the novelty as the piety of their estate Their love and in that their delights more sensible but not more solid more passionate but not more sincere right like the love and delight of first Espousals Jer. 2.2 Cant. 3 11. whereas we question not but that a long married Couple are as dear in their love though not so frequent in their embraces Yea it may be an excess of love which begets this affliction of soul for true love is so enlarg'd in dispositions and resolutions of doing more service to God and Christ that all it does seems still too little And therefore many complain their present duties are short of former services and their present vigor less then former zeal which yet is not so indeed but in appearance Before small love thought little to be much and now great love thinks much to be but little To close then Whereas it is ordinary with God to deal with the penitent Convert as the Father did with his prodigal Son even entertain him with feasting and mirth receive him with much of spiritual solace and delight Luk. 15.23 And this he does the better to encourage him in the way of holiness yea and to fortifie him against the days of trial and temptation which shall after come upon him in which days of temptation and trial he may not think but that though his former joys and delights do cease yet the sincerity and strength too of grace may continue yea and be increased The Rules of Direction 1. Breathe forth thy complaints unto Christ in prayer for the life thou hast is from the quickening power of his grace and therefore he who died that thou mightest live will preserve the life which he hath given But then thou must beg it by prayer And at once to quicken thy prayer and strengthen thy faith hear his promise and own his love Mat. 5 6. Blessed are they that hunger and thirst after righteousness for they shall be filled What parent is it who hearing his child hungry and fainting cry out for bread Luk. 11.11.13 that can restrain his bowels from pitty or his hand from relief And far more compassionate is thy Saviour far more tender is his love He is indeed love it self 1 Joh. 4.16 He the fountain as of life so of love The love thou bearest to him proceeds from him and certainly he would not make thee to love him if thou wert not first belov'd of him Wherefore take heart in thy dejections convert his promise into prayer plead with thy God in the right of his own bond and his Sons blood urge the grace of his own promise the Law of his own Covenant say with David Make good O Lord thy word unto thy servant Ps 119 4â— upon which thou hast caused me to hope Yea let me bespeak thee as the Prophet does Zion Let tears run down like a river Lam 2 18. not in the impatience of distrust but the importunity of devotion In this Ne taceat pupilla oculi tui let not the apple of thine eye keep silence Ps 6.8 every tear every sigh hath a voice to implore mercy and to importune grace Yea seeing thou canst not follow Agnum immaculatum sine macula the spotless Lamb without thy spots of sin Joh. 1.29 thy daily tears shall obtain the blood of the Lamb to cleanse thy guilt And doubt
disturbs not that which preserves the quiet of the house the peace of the soul that which does extinguish not that which does inflame our charity that which is a servile not that which is a filial fear To fear because we have sinned against God as an avenging Iudge this servile fear love quiet casts out of doors but not to sin because we fear offending God as a gracious Father this filial fear it is so far from being cast out that it is loves dearest inmate the one mutually sustaining the other so that we may well pray as the Church hath well taught us Collect second Sund af Trin. Lord make us to have a perpetual fear and love of thy holy name § 7. However then the external profession of the truly religious may be imitated by that artificial sanctity of the formal hypocrite yet who is' t that can draw out the lineaments of life sense and motion Who can counterfeit the internal forms and active principles of grace secrets not visible to the eye but sensible to the soul from whence we draw an infallible argument of Gods blessing to say with David The secret of the Lord is with them that fear him and he will shew them his Covenant § 8. The second Medium the manifestations of his love He will shew them his Covenant 1 Cor. 2.14 the natural man knoweth not the things of the Spirit of God and no wonder for he is blind at least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.9 as St. Peter speaks non procul videns one sand-blind that cannot see a far off the good things of Gods Covenant and grace they are deep and in their depth have too much of misterious darkness they are high and in their height have too much of glorious brightness for the purblind eye of the earthly soul and carnal man to search and apprehend And O the refreshings of divine love to the truely penitent when God by his word discovers their sin then by his spirit he withal manifests his grace he shews them his Covenant even life and salvation by Jesus Christ And by this we may know whether the discovery of sin be a temptation or an humiliation whether it be from Satan to tempt to despair or from God to humble in repentance § 9. The spirit of grace and truth laies open sin in the soul as a careful Chyrurgeon doth a wound in the body in a warm room among tender friends and with suppleing remedies his end not being to torture but to heal not to make soar but to make whole but now the spirit of error and wickedness laies open sin as the mischeivous murderer does the wound in the open air and the soul drawn away from Christ and his promises on purpose to torment and kill not to cure and save The promises priviledges and blessings then of Gods Covenant they are not known in their saving truth but by the humble soul even by those who fear the Lord for that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so the Sept. to them the Lord will declare and make known his Covenant even his Covenant of Crace in which are concentred all the promises of the Gospel and this Covenant he will shew to them that fear him especially in that which is the firm foundation of their comforts as to the immutability of his love and the stability of his promise § 10. First The immutability of his love the grace and love of God as the Agent is not founded upon any motives or reasons in man as the object as if merit or worth in man did either beget or continue favor and love in God Rom. 4.5 Rom. 5.10 Ephes 2.5 Rom. 3.24 no he justifies us when ungodly he reconciles us when enemies he quickens us when dead and therefore must it be that we are freely justified and so eternally saved by his grace through the redemption that is in Iesus Christ Now if when enemies by wicked works Col. 1.21 we were reconciled by the death of Christ if when dead in sins we were were quickened by the Spirit of grace how much more being quickened being reconciled shall our infirmities be pardoned our falls repaired our persons accepted and our services rewarded If when we were enemies Gods grace did prevent us to make us his children how much more being Gods children shall the same grace preserve us from becoming his enemies § 11. The love of God in his Covenant of grace Jer. 31.3 it is an everlasting love which everlasting love sure cannot end in an eternal hate So that though we are unworthy yet does he continue gracious though we deserve his wrath yet will he bestow his love his love unchangeable like himself for God is love and as Mal. 3.6 I am the Lord I change not therefore ye sons of Jacob are not consumed § 12. 2. The stability of his promise In Jer. 32.40 God tells us he will make an everlasting Covenant with his people And how is â—t everlasting why says God I will not turn away from them to do them good But though God be immutable in his grace unchangeable in his love and so constant in his promise yet what if his people through humane frailty fall from him and so make void the Covenant of the Almighty To this God himself gives answer v. 40. for the comfort of all the faithful I will put my fear into their hearts saith the Lord that they shall not depart from me Thus does God give the promise and strengthens man to the condition of his Covenant so that they who are begotten to a lively hope by Jesus Christ 1 Pet. 1.5 are kept by the power of God through faith to salvation And thus our holiness depends upon Gods promise not Gods promise upon our holiness Deus facit ut nos faciamus quae praecepit nos non facimus ut ille faciat quae promisit so S. Aug. God makes us to do what he hath commanded we do not make God to do what he hath promised But as remission of sins is from his grace even his gracious favor accepting so is the obedience of faith from his grace too even the grace of his Spirit sanctifying § 13. So that all our comfort of soul and peace of conscience is firmly fixt upon this sure Basis this firm foundation the immutability of Gods love and the stability of his promise For so Heb. 6.17 God willing more abundantly to shew unto the heirs of promise the immutability of his counsel and in that his love he confirm'd it by an oath And wherefore Was it to make his obligation more firm No but to make our consolation more full For so v. 18. it was that by two immutable things in which it was impossible for God to lye we might have strong consolation Gods covenant is not made the more firm or sure by oath then by promise for that his truth as his nature it is without variableness or shadow of turning
the ministration of the Sacraments Now to spoil us of the treasure to rob us of the comfort of this salvation is Satans grand design in his temptations unto sin and his suggestions of distrust for by these he labors to withdraw us from our God and deprive us of communion with Christ who is our love and our life But when the bird is mounted on the wing it is safe from the Fowlers net and the soul raised in communion with Christ is preserved from Satans snare And if through infirmity the soul flag and fall to the earth and so become intangled in carnal and worldly affections yet keeping the eye fixt upon Christ looking to him in his Ordinances to rece ve the quickening power of his grace though corrupt affections may intangle Rom. 8 2. Rom. 6.14 yet shall they not inthral the soul which becomes restored by the power of Christs Spirit a Spirit of life and liberty a Spirit of Grace and holiness delivering from the power of Satan and from the dominion of sin § 2. And this this is Davids practise and experience registred here by the Holy Ghost for our pattern and comfort when to the meditation of Gods promise and the manifestations of his love he joyns this profession of faith saying Mine eyes are ever towards the Lord c. In which profession of Davids faith we have two particulars 1. It s firm affiance 2. It s comfortable assurance 1. It s firm affiance Mine eyes are ever towards the Lord. 2. It s comfortable assurance For he shall pluck my feet out of the net § 3. First The firm affiance of Davids faith Mine eyes are ever towards the Lord. Mine eyes so general and sovereign an influence hath faith into the actual exercise of the divine graces that it does supply the office of the choycest members in the spiritual man therefore is Faith the legs that support the hand that receives the arms that imbrace the pallate that tastes the eye that beholds yea it is the heart of the inward man the seat of spiritual life for so says the Apostle the just shall live by faith and again I live Rom. 1 17. Gal. 2.20 yet not I but Christ that liveth in me and the life that I now live I live by the faith of the Son of God And very apt is this metaphor of faith that it is the eye of the soul whereby it discerns those things which are invisible invisible to the eye of sence and the eye of reason 2 Cor 4.18 yet made evident and visible by an enlightning power of the Spirit to the eye of faith and therefore is faith called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11.1 a sacred evidence and divine demonstration of the truth of those things which neither sence nor reason can apprehend § 4. Many indeed there are eminent in Caldean learning and Mathematical science who in the height of their knowledge and with the eye of reason pierce the clouds discern the coelestâ—al motions of the heavenly bodies the inclining not necessitating influence of the Stars and Constellations yet how far short is all this of that Philo calls fides oculata an illuminated Faith the eye of the sanctified soul whereby it pierceth within the vail Heb. 6 19. looks into the holy of holies the most sacred and secret mysteries of grace and glory This is that Eagles eye which can receive the Rays of the Sun of righteousness being ever towards the Lord in the sweetness of his love and the riches of his fulness By this piercing eye of faith it is that Abraham through a bleeding sword and a sacrificed son does see a posterity numerous as the stars in heaven by this piercing eye of faith it is that Israel through a red Sea and a barren Wilderness does see a land of promise a Canaan of rest By this piercing eye of faith it is that David through a despised Crown and a broken Scepter does see a glorious Throne and famous Government yea by this peircing eye of faith it is that Jerusalem a type of the Church through a night of distress and a grave of capcaptivity does see a resurrection of peace and a full Noon of glory § 5. An enlightned faith is not discouraged with difficulties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazian in Cyp. nor dampt with dangers knowing well that God oftentimes so orders the administrations of his Providence as that he works his own ends even by contrary means So that man is at a stand to determine whether is greater the wonder or the mercy of his Churches deliverance Now where lies the strength of faith why know not in the habit but in the object even in the Lord the creatures the Word the Sacraments they are good mediums but no full objects we must look thorow them as thorow a glass by which we behold God and Christ as the full and final object whereon to fix the the eye of faith and wherewith to terminate the sight of the soul § 6. Yea the blessings of providence and the graces of the spirit they are but the streams the Lord the Lord he is the fountain so that when all outward hopes fail and all inward comforts faint when there is a perfect vacuum in the creatures a seeming emptiness in the Ordinances even then the poor soul and afflicted Saint doth find rest and comfort in the Lord. Psal 116.7 In him faith sees an Almighty power and an omniscient wisdom an infinite grace and an all-sufficient merit yea an all-compassionating mercy So that were there indeed no life in the Ordinances no comfort in the Promises yet would faith by Christs assistance fetch both life and comfort from this fountain of the Lords fulness § 7. Who art thou then O thou afflicted soul who in thy spiritual desertions walkest in darkness clouded with sorrows Oh in thy greatest dejections lift up thine eyes unto the Lord Psal 123.1 that when the rising Sun appears thou mayst see his refreshing light and however now by reason of thy present anguish thou canst not serve God in alacrity of performance yet do it in sincerity of obedience and this this will be a cranny to convey some beams of light even in the lowest dungeon of thy spiritual distress Wait upon the Lord having thy eye of faith still towards him Psal 27.14 and so shall comforts be redoubled in a life recovered and thy difficulties of obtaining shall the more sweeten thy delights of injoying even of injoying God and Christ in the refreshing comforts of the Spirit conveyed and confirmed in his blessed Sacrament In which blessed Sacrament especially let thine eyes be still towards the Lord in his merits in his grace in his benefits in his love let him have thy fixed heart and thine intent eye yea let him have thy whole man for to this end it is that he here gives thee his whole self § 8. And Oh the sweet converses of the devout
God gracious and merciful accept me in thy Beloved even Jesus Christ in whom alone thou art well pleased and for his sake let me not go from before thee without a blessing a blessing of pardon and of peace a blessing of thy Spirit and of thy grace a blessing of thy favor and of thy love in the Lord Jesus Thus Lord say of me Thou hast blessed me and that I shall be blessed for ever Amen Amen Here rising up and making thine humble adoration before the Throne ot Glory say Halleluiah Salvation be unto our God and to the Lamb for ever Amen Halleluiah 4. After all this if thy foul thoughts shall yet continue or renew their assaults as it may be they will for a time let them pass like lightening and so though they suddenly startle yet let them not long discontent thy soul for this slighting is the best resisting and thou shalt sooner be quit of them by a pious neglect then by an eager opposition Like angry Bees such are foul and blasphemous thoughts Isa 30.15 Ps 118.12 they are better avoided in passing by then in beating off This Direction is well attested by the experience of a Minister of Christ with whom I have had intimate acquaintance who being devoutly employed in the ministration of the holy Eucharist Satan to disturb his devotion and thereby disquiet his soul assaults him with the sudden suggestion of foul thoughts He startled with their appearance in so sacred an action began a contest of holy indignation which contest heightened their rage and the more entangled his soul In this secret trouble he observes how busie the Flies were in that hot season about the Cup which he was administring and that he in prudence as well as piety was regardless of their buzzing and kept himself intent upon the holy service This became presently his instruction from thence raising this sudden Meditation Sure Satan envies the sweet comforts of my soul in communion with my Jesus and therefore sends these busie Thoughts to suck up their sweetness which if I strive to beat off they do but the more disturb my soul I will therefore do with Satans suggestions as with the Flies pass them by in a silent contempt not think to drive them away by a forcible opposition And he thus resolv'd they soon vanish'd keeping his heart fixt upon his God and his eye intent upon the present Solemnity 5. And lastly O thou afflicted soul do wth thy God when assaulted with frightful thoughts as children do with their parents when they behold any frightful thing even cling closer and hold faster to him And doubt not when Satan sees that what he intends to drive thee from thy God draws thee neerer to him he will soon cease the violence of his temptations And when the Devil hath left thee Mat. 4.11 Isa 63.9 Mal 3.1 Angels will come and minister unto thee especially the Angel of the Covenant Christ Jesus he shall revive and glad thy soul with the quickening graces and chearing comforts of his Spirit CHAP. III. The Souls Conflict from some late Relapses into Sin AS Physicians make a soveraign Antidote of the Vipers flesh to destroy its poison Heb. 2.17 18. Heb. 4.15 16. so doth Christ a saving Medicine of Satans temptations to defeat his malice Christ being tempted even to sanctifie our temptations and to be himself at once our refuge and our pattern that as we are guarded by his power so we may be instructed by his example Mat. 4.4.7.10 Eph. 6.17 Jam. 4.7 And what is the instruction but that of spiritual wisdom and holy resolution in opposing the Word of God to the wiles of Satan and so resisting till he flie from us And when Satan is beat back in his temptations oh how do the comforts of Christs Spirit return upon our souls to quicken strengthen and establish them Whensoever then we hear the mournful complaints of languishing souls upon Relapses into sin Job 13.24 Job 14.17 Ps 43 2. that God accounts them his enemies seals up their transgressions and casts them off They are the passionate Expressions of a distrustful impatience Satan by his suggestions so aggravating their guilt and heightening their provocation Luk. 5.31 1 Joh. 1.7 that thereby the soul becomes wholly fixt upon the disease eying neither the Physician not his remedy neither Christ nor his blood Yea the soul becomes so overburdened with its debt that it views neither the Surety Heb. 7.22 Joh. 1.16 Luk. 24.47 Joh 3.16.34 nor his sufficiencie neither Jesus nor his fulness both which are presented to the Penitent in the Promises In this distress of soul hear the Words of Complaint yea hear the deep and mournful lamentations of the relapsed Saint plung'd in the sink of sin and sunk in the mire of uncleanness The Words of Complaint Oh woe is me how is the Crown fallen from my head How is all my joy and comfort fled from my soul How are my sins and my sorrows together increased Oh my backslidings from my God! Oh my sinful departings from my Saviour Wretched man how have I forsaken my first love cast off my former zeal and by my sinful Apostacie quenched yea griev'd the Spirit of my God So that whereas before I did delight in his serviâ—e I now shame and fear to come into his presence whereas before his Spirit did enlarge my heart with comforts now my sin doth fill my soul with horrors Oh what shall I do I have abused the mercy of my God despised his love profan'd his holiness and offended his Majesty And what hope of pardon from an abused mercy What hope of favor from a despised love What hope of Communion with a profan'd Holiness What hope of acceptance with an offended Majesty These the Words of Complaint And now to set open a safe Harbor for the humble and penitent not to set up a vain shelter for the profane and presumptuous Observe The Grounds of Comfort 1. The immutability of Gods love The grace and love of God as the Agent is not founded upon any motives or reasons in man as the Object as if merit or worth in man did either beget or continue favor or love in God No He justifies us when ungodly Rom. 4.5 Rom. 5.10 Eph. 2.6 Rom. 3.24 He reconciles us when enemies He quickens us when dead And therefore needs must it be that we are freely justified and so eternally saved by his grace through the redemption that is in Jesus Christ Now if when enemies by wicked works we were reconciled by the death of Christ if when dead in trespasses and sins we were quickened by the Spirit of Grace how much more being reconciled being quickened shall our persons be accepted our sins pardon'd and our falls repair'd So that as by the operation of his Spirit we are regenerated so by the power of the same Spirit we shall be restored The love wherewith God loveth us in Christ it
is an everlasting love Jer. 31 3. a love that will not end in hatred This is that God himself tels us by the Prophet I am the Lord I change not Mal. 3.6 therefore ye sons of Jacob are not consumed 2. The stability of Gods Covenant God tells us he will make an everlasting Covenant with his people And how is it everlasting Jer. 32 40. Why says God I will not turn from them to do them good This Covenant of Grace declared by the Prophets and confirm'd by Christ was long before made to Abraham Gen. 22.16 The sum of which Covenant the Apostle gives us Heb. 6. where he tells us that when God made promise to Abraham because he could swear by no greater Heb. 6.13 14. he sware by himself saying Surely blessing I will bless thee and multiplying I will multiply thee Surely the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Erasmus and the Vulgar render nisi unless Unless blessing I shall bless thee and multiplying I shall multiply thee And so indeed it is right the usual manner and form of an execratory Oath among the Hebrews the sense which is depending upon this expression being implied by the Figure Aposiopesis So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nisi benedicens benedixero tibi as if the Lord had said Unless blessing I shall bless thee and multiplying I shall multiply thee let me not be accounted God that is let me not be accounted faithful and true And thus because God could swear by no greater He sware by himself Now this being the form of Gods Covenant by way of an oath what is the substance and matter of it Why this Blessing I will bless thee and multiplying I will multiply thee Which gemination of words is to signifie a cumulation of Gods blessings And thus our former Translation may be a good Gloss which reads these words thus I will abundantly bless thee and multiply thee marvellously Which promise was made good to Isaac and the Jews in temporal blessings and an earthly inheritance the Types and Figures of Christ and the faithful to whom this promise is made good in spiritual graces and an heavenly kingdom And therefore this Covenant made unto Abraham Ps 105 10 is call'd an everlasting Covenant which it could not be if not extended to the times of the Gospel in respect of those spiritual graces and heavenly blessings bestowed upon Christ and by him upon his body the Church Now it is said that God willing more abundantly to shew unto the heirs of promise the immutability of his counsel Heb. 6.17 confirm'd it by an oath And wherefore this Was it to make his obligation more firm No but to make our consolation the more sure v. 18. it was that by two immutable things in which it was impossible for God to lye we might have strong consolation By two immutable things his promise and his oath in which it was impossible for God to lye to lye that is to revoke or recall his word whereby man might be disappointed of his hope Now we must know Gods covenant is not made the more firm or sure by oath then by promise for Gods truth as his nature is without any variableness or shadow of change Jam. 1.17 and it is not any thing that can possibly add to its immutability As to infinity in respect of extension so unto immutability in respect of firmness there can be no accession of parts or addition of degrees Wherefore as mans oath adds not to the truth of his word so nor Gods oath to the certainty of his promise and therefore meerly to shew unto the heirs of promise the immutability of his counsel he confirm'd it by an oath Which was for the greater testimony of his grace in the stronger assurance of our faith being fixt upon the firm stability of his Covenant 1 Joh. 2.1 3. The merit of Christs passion and benefit of his intercession both which we are directed to by S. John My little children these things I write unto you that ye sin not and if any man sin we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our sins He is the propitiation for our sins in the merit of his passion and he is our Advocate with the Father in the office of his intercession In the merit of Christs passion it is that he became our ransom 1 Tim. 2.6 and so we saved by his death and in the benefit of Christs intercession it is Rom. 5 10. that we are said to be saved by his life for that he lives to make intercession for us So that as the end and purpose of Christs passion was our redemption so the very end and purpose of Christs intercession is our salvation And thus is Christ become our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Great High-Priest Heb. 4.14 Heb. 2 17. Heb. 3.1 whose proper and peculiar office it is to make attonement for his people and therefore Christ can no more reject a penitent sinner then he can deny himself an alsufficient Saviour Wherefore see S. Pauls confident challenge that he makes Rom. 8 34. Who is he that condemneth it is Christ that dyed yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Who is it that condemneth since it is Christ that died for us redeeming us with the price of his blood Oh what filth will not this Fountain cleanse what wound will not this Balm cure what guilt will not this merit expiate But further yet who is he that condemneth since it is Christ who not only died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but rather who is risen again having by his almighty power led captivity captive and triumphed over Satan the Law Eph. 4 8. Heb. 8 1. Ps 110.1 and Sin even death the grave and hell and is set down at Gods right hand until he make all his enemies his footstool Yet is not this all Who is it that condemneth since it is Christ who not only died rose again and is set down at the right hand of God but who also makes intercession for us This the Complement of all Consider we must if we will rouse and raise our faith consider we must the price of Christs blood in his passion the power of his might in his resurrection and the glory of his Regal dignity in his session at Gods right hand yet above all consider Christ being our Advocate with the Father his intecession in his Priestly office and then have we the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb 7 25. our Saviours saving us unto the uttermost even in that he lives to make intercession for us Hereby it is that he is able to save us to the uttermost whether it be in perpetuum as the Vulgar or in plenum as Erasmus whether it be for perpetuity of time or fulness of measure Christ is
the publick Ministry of his Word and Sacraments so in the private duties of thy Closet devotions And if thy duties of devotion in prayer and praises be not perfunctory and formal thou shalt find by sweet and gracious experience that they are the food and nourishment of thy soul And therefore as the body when it wants its meals so the soul Psal 36 8. Psal 63.5 when it omits its prayers shall feel an hungring and griping in it self and a good argument it is those devotions afford some solid sustenance when the soul upon the want of them does feel a sensible emptiness Wherefore whatsoever are thy affairs or engagements in the World cherish thy desires and longings after God and Christ in thy soul and when thou hast not the opportunity of retirement and privacie for thy devotions retreat thy thoughts into the secret Closet of thy Heart and let thy Mind so swift of wing as moves further in a moment then the Sun in a day let thy Mind send forth its winged Messengers some heavenly Desires which taking a sudden flight to the Throne of grace Gen. 8.11 shall like Noahs Dove return thee an Olive-branch of peace and comfort into thy bosom Do thou by some secret ejaculatiâ—ns as by some coals from the Altar keep alive thy fervor of holy devotion and zeal of ardent love unto thy God and unto thy Jesus 2. The Grounds of Comfort as to a distrust of the sincerity of Faith in particular 1. Thy not being assured thou dost believe is from the pressing weight of temptation not the total want of faith As it was with S. Peter Mat. 14.31 so is it with the faithful whilst the waters are smooth Peter walks with confidence but when the winds begin to be boisterous and the sea rough he then sinks with fear and in this his fear he cries out Lord save me upon which Christ stretcheth forth his hand holds him up saying Why didst thou doubt O thou of little faith Thus is it with the Godly whilst they have a Calm within the cheerful light of Gods countenance shining forth upon their souls then they go on willingly and freely in the ways of holiness rejoycing in his love Ps 30.7 But when God hides his face then they are troubled when a tempest of temptation ariseth in their souls then they fear and doubt sink and cry And oh the tender mercies of their compassionating Jesus He is nigh unto them when they call upon him Ps â—45 18 He rebukes Satan stills the tempest revives the soul and returns in the sweet embraces of his love This know then O thou afflicted soul thou mayst have true faith in a firmness of adherence even when thou hast it not in a cleerness of evidence and so mayst truly believe when through the violence of temptation thou canst not for the present evidence to thy self that thou hast faith 2. However thy doubts and fears may dull and damp yet shall they not dead and destroy thy faith It was a large testimony of the Apostles faith when S. Peter as the mouth of the rest did to confidently answer our Saviour with a Lord Mat. 6.68 69. whither shall we go thou hast the words of eternal life and we believe and are sure that thou art that Christ the Son of the living God Yet in the houre of trouble and of trial see how fear damps their faith in that when Christ was apprehended Mar. 14.50 they all forsook him and fled yet behold their faith recovers its strength and they who fled from the face of a small Band in the Garden Act. 5.27.41 Act. 2 36. dare afterwards stand in the face of an whole â—ouncil in Jerusalem yea and preach him Lord and Christ whom they denied their Lord and Master And now if the strong Pillars of the Church be shaken what shall the weak Reeds do If the glorious Lights of the World suffer an Eclipse Mat. 5.14 what shall the smoaking Flax do Why here 's our comfort our Lord and Saviour doth assure us that a bruised reed he will not break Mat. 12.20 and smoaking flax he will not quench Wherefore O distressed soul though thou art as weak in faith as a reed yea as a bruised reed yet thou shalt not be broken though there be no more fire of grace in thee then that of smoaking flax yet shalt thou not be quenched Be thy measure of grace ne'r so small the least good desire holy purpose or sincere endeavour though hid under a multitude of infirmities yet will Christ in his tenderness of love so cherish it with the breathings of his Spirit till he send forth judgment unto victory that is till by a continued growth in grace and renewed strength in the inward man thou mortifie sin and subdue thy corruptions Rom. 8.37 yea become more then conqueror through him that loved thee How many then are like Mary of whom we read that whilst she wept and sought for Jesus though he stood by her and talked with her yet is it said Joh. 20 14. she knew not that it was Jesus Thus many poor souls and sincere believers in a trial of temptation they are weeping and mourning after Christ yea refuse to be comfo ted because they cannot find him lodging in their hearts by faith whereas he is indeed neer them and in them by his Spirit and in their mournings speaks to them to be comforted and yet they know not that it is Jesus him whom their soul seeketh But after some languishings of sorrow and distractions of fear Christ discovers hlmself to the soul as he did unto Mary and then oh how is their joy redoubled in their faith reviv'd 3. There can be no true sense of the want of faith without some measure of true faith as no man can be sensible of sickness who hath not some life Now that is a true sense of the want of faith which is like the sense we have of the want of meat accompanied with an eager desire and hungring after it Mat. 5.6 which hungring desire cannot be in the soul from Satan or the flesh but is most assuredly a work of the Spirit and grace Wherefore when that poor man in the Gospel a weakling in faith cries out Lord I believe help mine unbelief Maâ— 9.24 from a principle and seed of faith opening and dilating it self for increase he desires and cries out for more faith so that he could not have said Lord help mine unbelief if he had not already believ'd And further because a willing mind in desires after godliness 2 Cor. 8.12 is a real conversion unto God therefore is it rightly said that an Heart truly desirous to repent and believe is indeed a repenting and believing heart As a woman then that feels the stirrings of the child though but weakly yet hath good hope she is conceiv'd so O thou afflicted soul when thou feel'st the secret pantings
when in the storm the poor sheep runs for shelter it loseth its fleece It is not thus with God Ps 84.11 He is Sol Scutum a Sun and Shield as a Sun to enlighten in the midst of darkness so a Shield to defend in the midst of dangers Yea such is Gods wisdom and power in his special providence over the faithful that he then saves when his people seem to be past succor Thus it is said The Lord shall judge his people Deut. 32.36 when he seeth that their power is gone And wherefore this but that they may have the greater joy and he the greater glory in their deliverance 2. The truth of Gods promise Amongst many promises fix we upon that by the Prophet Mal. 3.17 18. where God at once answers the complaint of a profane diffidence and strengthens the comforts of a weak faith The complaint is That it was in vain to serve God seeing the proud become happy the wicked exalted v. 14 15. and they that tempt God are delivered Well says God the day cometh that shall burn as an oven and all the proud yea all that do wickedly shall be as stubble And that we may discern between the righteous and the wicked between him that serveth God and him that serveth him not this is the promise concerning the godly They shall be mine saith the Lord of Hosts in that day when I make up my jewels and I will spare them as a man spareth his own son that serveth him In this gracious promise see a divine Climax a sacred gradation of goodness and love The Judgment of wrath threatned by God is compared unto a devouring fire in whose destroying flames God gives the promise to preserve his Saints And at once to raise their confidence and enlarge their comfort he declares the grounds of property and preciousness the relation of sons and service which do engage his Almighty self for their safe protection and sure deliverance Observe then in the raging fury of a devouring fire who is' t that first does not think of saving his own goods And amongst his own goods what is of most worth and value his treasure and of his treasure what is most choise and precious his jewels Yet who doth not more highly prise and will not more eagerly save his child in the cradle then his jewel in the cabinet And amongst children the treasure of our bowels and so the chief in our affections amongst those if any child be a jewel more precious and dear then another sure it must be that whose dutifulness of filial obedience adds to the tenderness of natural relation Now this is here the gradation of Gods goodness and love for his peoples protection and deliverance they are by property his own goods for so says God they shall be mine And to this property is added preciousness they are his choise goods his treasure his chief treasure his jewels They shall be mine saith the Lord in that day when I make up my jewels Jewels here cut and squar'd by affliction then polish'd and made up into a royal diadem Yea because nothing adorns the body that can be so dear as what issues from the loâ—ns the fruit of the womb being the object of the bowels most tenderly beloved therefore God to testifie his love he owns his Saints as his sons I will spare them as a man spareth his son But may not undutifulness harden the heart and shut up the bowels of the most tender parent Yes sure But then a dutiful obedience must certainly the more abundantly melt the heart and enlarge the bowels in compassion and love And so is it here with God he will spare his Saints as a father his son and that as his most dutifully obedient so his most tenderly beloved son the son that serveth him 3. The example of Christ The two Disciples which went to Emmaus Luk. 24. do make our Saviours ignominious death an argument to doubt and question v. 26. but he the sure argument to prove and confirm that he was the Messiah who came to redeem Israel For saith he ought not Christ to have suffered these things and to enter into his glory Yea in respect of the analogie and correspondencie betwixt the head and members Christ and his Church this was a comely and beautiful order of Gods decree Heb. 2.10 for that It became him for whom are all things and by whom are all things in bringing many sons unto glory to make the Captain of their salvation perfect through suffering Wherefore as our redemption was not perfected so nor shall our salvation be consummated without suffering of afflictions For that Rom. 8.29 Whom God did foreknow in his Election of grace he did predestinate to be conformed to the image of his Son conformed here in sufferings and holiness and conformed hereafter in glory and happiness Heb. 12 1 2. Good then is the exhortation of S. Paul That we run with patience the race that is set before us looking unto Jesus the author and finisher of our faith who for the joy that was set before him endured the cross despising the shame and is set down at the right hand of the throne of God And the Apostle will have us thus seriously to consider Christ lest we be weary and faint in our minds v. 3. For as Prosper observes Malus miles est qui Imperatorem gemens sequitur He is a cowardly Soldier that follows his General with mourning into the battel He is a faint-hearted Christian that follows Christ with heaviness in his afflictions The Apostles were right indeed Act. 5.41 when they departed from the Council rejoicing that they were counted worthy to suffer for the name of Christ And thus S. Paul Col 1 24. I rejoice saith he in my sufferings for you and fill up that which is behind of the afflictions of Christ in my flesh for his bodies sake which is the Church whereof I am made a Minister The Apostle rejoiceth in his afflictions and what is the ground of his joy but his conformity with Christ for that his afflictions he calls the afflictions of Christ by vertue of that mystical union and tender sympathy arising from that union which is betwixt Christ and the Church as is that of the head and the body Now the Apostle calls his sufferings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lyr. in loc that which is behind of the afflictions of Christ we must know as Lyranus well that the sufferings of Christ are twofold 1. Those afflictions which he suffered in corpore proprio in his natural body these he did compleat and perfect by himself 2. Those afflictions which he still suffers in corpore mystico in his body mystical and these are fulfilled and consummated in his members Wherefore saith the Apostle that he fills up what is behind of the afflictions of Christ in his flesh not in Christs body No room then for Romish
indulgences for that S. Paul suffered for the Churches sake yet not by way of satisfaction but of edification the better to confirm the Church in the faith of Christ And therefore when he says that he suffered for the Church he subjoins of which I am made a Minister not of which I am made a Mediator Wherefore now thou that complainest of thy afflictions and persecutions and troubles tell me doest thou think to be Christs disciple and not follow him or doest thou think to follow him and not take up thy cross Was the Captain of thy salvation made perfect through sufferings and doest thou think to be partaker of salvation by him and not have fellowship of the sufferings with him Was he himself crown'd with thorns and doest thou expect that he should here crown thee with rose-buds No sure it were proud presumption with the sons of Zebedee to aspire to Christs throne Mar. 10.37 unless we drink of Christs cup. Wherefore let all the children of God look upon their Saviour and elder brother Christ Jesus and so shall his example of patience be a sure ground of comfort in all their afflictions 4. The pattern of Gods Saints Christ Joh 6.33 as he promiseth his Disciples peace in him so he foretels them of tribulations in the world which we find fulfilled when the Apostle tels us that they were become in their sufferings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Theatre unto the woald and to Angels and to men The sufferings of the Apostles became a wonder to the very Angels Sen. l. de provid Optimi milites ad durissima mittuntur The stoutest Soldiers are put upon the hottest service and so the holiest Saints upon the sharpest sufferings And therefore S. Paul he would have no man moved from the stedfastness of his faith Act. 14 22. by the greatnes of his troubles for that we are thereunto appointed of God Ad hoc destinati it is the ordinance and appointment of God that through much tribulation we should enter into the kingdom of God No passage into Paradise but under the Cherubims flaming sword no wearing of the Crown without bearing of the Cross no reigning with Christ in heaven without first suffering with or for Christ on earth 2 Tim. 3.12 And therefore S. Paul is positive and plain All that will live godly in Christ Jesus shall suffer persecutions persecutions either from a reviling tongue or an oppressing hand either from the world without or the flesh within and from Satan in both Wherefore whom the Lord loveth he chasteneth Heb 12.6 and scourgeth every son whom he receiveth We say Unicum habuit Deus filium sine flagitio sinc flagello nullum God he hath only one Son without transgression but no one Son without affliction Wherefore so far ought afflictions to be from damping that they should be arguments of confirming our assurance of Gods love v. 8. for that if we be without chastisement whereof all are partakers then are we bastards and not sons formal Hypocrites but not true Children of God 5. The spiritual benefit of afflictions It is said Schola crucis schola lucis Affliction gives instruction either for the mortifying some sin or the quickening of some grace And therefore God as an indulgent Father Heb. 12.10 he chastens his children for their profit that they may be partakers of his holiness Afflictions to a faithful heart are as the waters to Noah's Ark to raise it higher towards Heaven Hear David Ps 11.4 The Lord is in his holy temple the Lords throne is in heaven his eyes behold his eye-lids try the children of men Why his eye-lids and not his eyes Quia oculos claudendo c. saith the Expositor Because by leaving us a while in our necessities and troubles fidem probat amorem he tries the sincerity of our faith and truth of our love Wherefore though no affliction for the present is joyous but grievous yet let not the children of God have such a sense of the suffering that they be deâ—ected with sorrow for that afterwards it brings forth the peaceable fruit of righteousness Heb. 12.11 So that the sweet peace of a good Conscience shall outvie the bitter grief of an affl cted Condition the miseries of this life weaning the soul from the love of the world and enflaming the heart with holy desires and longings after Christ and his Kingdom 2 Cor. 4.17 6. The eternal reward of suffering patiently Our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory Observe the Apostles Antithesis For affliction here is glory for light affliction a weight of glory and for momentany eternal And now if we take in the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then have we an excellencie of glory beyond all hyperboles Therefore well might the Apostle say that the sufferings of this life Rom. 8 18. they are not worthy to be compared with the glory that shall be revealed in us Observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says the Apostle I reckon And indeed none could reckon so well as he for that we find he suffered more of present afflâ—ctions 2 Cor. 11. 2 Cor. 12. and he saw more of the future glory then any other whatsoever And therefore well might he come in with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and say After right reckoning I thus gather the sum or after long reasoning I thus determine the question that the sufferings of this life they are not worthy to be compared with the glory that shall be revealed in us A thousand years sufferings for Christ with a thousand years service in his Church cannot merit one days being in Gods Courts one days enjoyment of heavenly bliss Yea though every trouble which attends the profession of holiness were a strugling death and every temptation a present hell yet were the reward of glory infinitely transcending the proportion of our sufferings And therefore Mat. 5.11 12. Blessed are ye saith our Lord and Saviour when men shall revile you and persecute you and shall say all manner of evil against you falsly or my sake rejoice and be exceeding glad for great is your reward in heaven In heaven is life and that eternal a Crown Rom 6.23 1 Pet. 5.4 1 Pet. 1.4 and that of glory an inheritance and that of a kingdom Tell me then O man what is more desireable then life what life more excellent then that of glory what glory more glorious then that of a Kingdom what Kingdom more firm then that by inheritance Now know then that life and eternal life glory and a Crown of glory a Kingdom and a Kingdom by inheritance is the reward of those who suffer in the way of righteousness for the name of Christ This that which made that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that cloud of witnesses Heb 11. Heb. 1.1 those many Worthies of whom the world
path and leavest the beaten road even that which is right via regia the Kings high-way that way which the King of heaven Christ the Prince of glory Heb 2 10 Luk. 2â— 26 9.22 23. both by precept and by pattern by doctrine and example hath chalkt out to us If then we be of the Israel of God having escaped out of the Egypt of an unregenerate state we must expect our Red sea of persecutions our fiery Serpents of temptations and our long Wilderness of afflictions all which we must pass through before we attain the heavenly Canaan the inheritance of promise and of rest And now that we be not discouraged with the difficulties of our passage look we into the Word of life and Gospel of our salvation and there see besides the reward of glory to crown our constancie see the hand that sustains the might that strengthens us to overcome even the power and grace of Christ See the refreshings which keep our souls from fainting and add to our constancie chearfulness even the councels and comforts of the Spirit And these we shall administer to the distressed soul which in its long and continued Conflict makes this sad and languishing complaint The Words of Complaint How long oh how long have I waited for the returns of my God of my Jesus I have often prayed and long expected and yet no comfort comes unto my soul my distress of conscience still continues because my God hides his face and withholds the light of his countenance from me Yea he hath not only laid me in the darkness but also shut me up that I cannot come forth Mine afflictions compass me daily yea all the day they come about me like waters and threaten the swallowing up of my soul And oh what is my help my hope but my God But alas he refuseth to be intreated I am weary of my groaning I have cryed day and night and yet he heareth not so that though the desires of my soul be towards his name and the remembrance of his holiness yet how are my fears and my terrors increased lest I be cut off from his hand cast out of his presence and become one of those that go down into the pit I have been so long in darkness that Satan pleads it in my misgiving thoughts as too plain a sign of being a child of darkness for that sure if the Sun of righteousness were risen upon my soul those clouds this mist that darkness would not continue but as he brings healing in his wings so would he bring comfort in his light refreshings by his Spirit and deliverance by his power The Grounds of Comfort 1. The firm assurance Christ gives of his indulgent care over his Church and chosen Thus he comforted Sion of old When the Prophet in much Pathos of joy Isa 49.13 calls upon the inanimate creatures to make up the Jubile Sing O heaven and be joyful O earth and break forth into singing O mountains for God hath comforted his people and will have mercy upon his afflicted Yet it is Sion's deep complaint in the depth of her calamity v. 14. The Lord hath forsaken me and my Lord hath forgotten me But see see the love of God to his afflicted Church exceeds that of the tender mother to her sucking child Naz orat 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no bowels more tender then those of a mother yet more tender far are those of our heavenly Father For so says God in a pathetical expostulation of faithfulness and love v. 15. Can a mother forget her sucking child that she should not have compassion on the son of her womb yea she may forget yet will I not forget thee Think not then O thou afflicted soul when God hides his face that he forgets thee or when he withdraws a while he then forsakes thee For how have we seen the careful and tender Mother wave the Child in her loving arms and pleas'd with its embraces threaten its fall that so fear might make it cling unto her bosom with the more sportful eagerness Thus even thus it is with the humble Saint and his gracious Saviour Videtur deserere quia non vult deseri Christ seems to forsake him on purpose that he may not be forsaken of him And this according to the tenor of Gods everlasting covenant That he will put his fear into the hearts of his chosen that they shall not depart from him Yea Jer. 32 4â— see the indeleble characters of Christs love and the infallible testimony of his care Says Christ to his Spouse his Church and in her to every faithful soul Behold I have engraven thee in the palms of my hands Engraven how why sâ— â—9 16. not with the carving tools but the piercing nails and not upon the skin but quite through the flesh not cover'd over with precious gold but colour'd through with more precious blood which neither age nor eternity shall wear out Thus thus have I engraven thee in the palms of my hands Humanitùs dictum saith Jun us it is spoken after the manner of men Jun. in loc but it is indeed an emphatical expression outvying the highest Courtship of the most amorous Lover to his beloved He it may be will have her Picture hang in his bosom that so forsooth she may be near his heart But Christ he hath his Spouse engraven in his hands that so she may be ever in his eye as well as in his heart she is his care as well as his love Wherefore that the Saints and chosen of God are often and long afflicted is not through want of love to pitty or of care to regard or of power to relieve No sure for what Father or Mother is not compassionately affected affectionately moved with the sufferings and sorrows of their dear children What tender Husband or what indeared Friend will not engage himself for the comfort succour supply and safety of whom he truly loves and lovingly tenders And therefore as David frames the Argument Ps 94 9. He that made the ear shall not he hear He that formed the eye shall not he see and he that teacheth man knowledge shall not he know So say I He who implants love and compassion in his creatures shall not he be much more loving and compassionate to his Saints He who imprints those tender affections in fathers husbands friends shall not he be more tenderly compassionate to his Church and chosen Yes sure Wherefore then Exod. 3.7 Jer 31.20 Ps 65.2 Ps 56.8 Mal. 3.16 he hath an eye of Providence to see their distress bowels of pitty to compassionate their trouble ears of mercy to hear their prayers bottles of love to hold their tears a book of remembrance to register their complaints yea Satan and the World shall know he hath Judgments of righteousness to plead their cause Vials of wrath to avenge their blood an arm of power to deliver their persons and a crown of
joy the secret whisper of your secret thoughts returning the Church St. Peters answer of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To whom shall we go Thou hast the words of eternal life O this this is your day of trial as well as of trouble be not then too much offended that there are Heresies amongst us What St. Paul spake to the Church of Corinth it was spoken also to the Church of England 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There must be also Heresies among you that they which are approved may be made manifest among you Division Observe in the words two general parts A Premonition and a Premunition a Fore-warning and a Fore-arming The Premonition and Fore-warning in the former words There must be also Heresies among you The Premunition and Fore-arming in the latter words That they which are approved may be made manifest among you In the first general part the Premunition observe four particulars the evil foretold in its quality of nature its quantity of guilt its certainty of event and its propinquity of danger First Its quality of nature Heresies Secondly Its quantity of guilt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also or even Heresies Thirdly The certainty of event 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there must be also Heresies Fourthly The propinquity of danger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you There must be also Heresies among you In the second general part the Premunition observe two particulars a Fore-arming them with Constancy and with Comfort Constancy in the Faith and comfort in their Tryal First Constancy in the Faith That they be approved Secondly Comfort in their Tryal knowing this to be the end of God's permitting Heresies in the Church That they who are approved may be made manifest Thus There must be also Heresies among you that they which are approved may be made manifest among you Method Explication and Application THe first general part the Premonition Explic. and therein of the first particular The evil foretold in its quality of nature Heresies There must be also Heresies We will consider the name and then the nature 1. The name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is derived say the best Etymologists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from chusing as being that opinion or sect which a man chuseth to himself At first a word of an indifferent signification till by use in St. Paul's Epistles and Ecclesiastical Writers it became appropriated to signifie that sect or opinion which is opposite to the Truth of Christ and the Faith of his Church From the name then pass we to the nature and joyning the materiale and the formale of Heresie together I conceive we may thus define it to be a Pertinacious error of judgment in the Fundamental Doctrines of Faith Upon which definition we will give you our several Observations As first observe not every Error of Judgment in Doctrines of Observ 1 Faith is Heresie for there are some Doctrines of greater obscurity and some of less moment in which we have the Apostles indulgence Every man to abound in his own sense with this proviso That we violate not the Analogy of Faith Rom. 12.6 and use our liberty without breach of Charity for as there was no noise of Axes or Hammers in the building of the Temple so nor should there be any jars from the difference of Judgment and Opinions in the Edifying of the Church True it is no Instrument was ever so perfectly in tune but the next Artists hand would mend something and so no judgment was ever so perspicaciously knowing but that some fancy or opinion could finde matter of dissent Look we back upon the Primitive times themselves and how do we finde Chrysostome and Epiphanius Basil and Damasus Jerome and Austine Victor and Irenaeus and others though learned and holy men Famous in their Generations yet in matters of some consequence though of less moment differing in their opinions and so necessarily some of them erroneous yet did not their dissention of judgments in which they were excellent Paterns of Humâ—lity and Charity yet dâ—d not I say their dissention of judgments break forth into disunion of hearts but in all things thâ—y held fast the bond of love as Disciples of Christ and sons of the Church Observ 2 Secondly observe The Error of Heresie must be in the Fundamentals of Faith eâ—ther evertendo or concutiendo in direct terms or by necessary consequence either manifestly overthrowing or dangerously shaking the very basis and foundation of our Christian Religion But here is the great quaere What Doctrines of Faith are fundamental in which to erre with pertinacy is Heretical Here not to determine the cause but to give you my judgment For I finde the ablest judgments declining the cause as too weak to determine it 1 Cor. 3.11 To give you I say my judgment observe St. Paul Other foundation saith the Apostle can no man lay then that is laid which is Jesus Christ But how then is Jesus Christ objectivè the foundation of our Faith Why in his one Person his divers Natures his different Estates his several Offices and his inestimable Benefits According to all which me thinks our Church gives us the best Commentary upon the Apostles Text in that Analogy of Faith set forth in the Apostles Creed the Decalogue the Lords Prayer and the Doctrine of the Sacraments of the Sacraments as to their Essentials Observ 3 Thirdly observe Heresie is an Error Dogmatical not Practical of judgment in Doctrines of Faith not of manners in actions of life For that Murder Adultery Theft and the like though they be sins of an hainous nature yet are they not of an Heretical guilt to act those sins forbidden by Gods Word is Prophaneness but to deny those acts to be sins and Gods Word to have forbidden them that is Heresie So then dogmatically to deny any Article of our Creed any Command of the Decalogue any Petition of the Lords Prayer any Essential part of the Sacraments is Heretical Observ 4 Fourthly observe It is not the Error of Judgment but the pertinacy of will which does formally constitute the Heretick For so St. Augustine was wont to say Errare possum Haereticus esse nolo I may erre but I will not be an Heretick not be pertinacious in Error wilfully opposing the light and evidence of Divine Truth And it is Bellarmin's Apology which he makes for Durand Bellarm de Euchar. l. 3. c. 13. That though his opinion in some things was Heretical yet was he not himself an Heretick And why Quia paratus fuit Ecclesiae Judicio acquiescere Because he was ready to acquiesce in the Churches judgment Indeed Humility and Charity preserves from Heresie as being formally pertinacious though not as materially erroneous We see it in St. Cyprian in the case of Rebaptization to whom the Church of Christ hath given a general approbation of his Person and Gifts yet an Universal condemnation of his Opinion and Error And it is Vincentius his observation
engines for the Churches ruine Ignat. ad Trall They are says Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not followers of Christ but hucksters of Christianity they cry up their opinions as Mountebanks their Salves and promising strange Empyrical cures they cheat simple souls with their adulterate wares The Antients to shew their hate of Heresie compare it to those diseases which are most deadly and those Beasts which are most dangerous They call it that contagious Plague which killing one infects an hundred that Hectick Feaver in the Churches Body which is at first facilis curatu but diffici is cognitu easie to be cured but hard to be discovered afterwards becomes facilis cognitu but difficilis curatu easie to be discovered but hard to be cured Further The Antients call Heresie that Scorpions sting which invenoms whilst it wounds that Hyaena which deceives and devours this subtile and cruel Beast as it is reporâ—ed will imitate the voice of a man and oftentimes calling at the Shepherds Cottages doth seise and devour them Such a thing is Heresie counterfeiting the voice of Christ as the Hyaena does the voice of a man it deceives and destroyes Souls yea its malice and rage is especially against the Pastors of the Church as the Shepherds of the Flock on purpose the more easily to scatter and spoil to raven and devour the Sheep I might enlarge in setting before you the bitter fruits of this cursed stock of Heresie even Sedition Murder Sacriledge Oppression and the like to witness which I might bring you the sad experiences of Christs Church under the Arrian Nestorian and Macedonian factions yea and under the rage of the Anabaptists frenzies and above all under the unparralel'd fury if these days have not out-vied them of Papal persecutions The Orthodox in their just prosecution of Hereticks still tempered Severity with Charity they not onely called them Brethren but applied themselves to them as Brethren convincing their judgments with the evidence of truth and winning their affections with sweetness of love Thus did the Orthodox in their prosecutions of Hereticks but how much different were the Hereticks in their persecutions of the Orthodox Non ex dialecticorum locis sed ex carnificum officinis argumenta solvebant The Prison the Dungeon the Stake the Gibbet these were their Topicks from whence they argued Socrat. l. 2 c. 22 30 Sâ—zâ—â— en l. 4. c. 2. 20. and by which they convinced thus Socrates of the Macedonians And such the confutation from the Spanish Inquisition and the Marian Persecution Notantur articuli parantur fasciculi saith Erasmus The Articles are read and the Faggots are ready and yet certainly to bring to the Stake and cut off with present death was a mercy to this cruelty of pineing the whole Family with want and exposing not onely the persons to the hardships and sufferings the names to the ignominy and disgraces but also the souls the precious souls oâ— their Brethren to the snares and temptations of beggery and necessities It is a mercy indeed to give life but it is a cruel mercy unless that life be suffered to have its livelihood To close Amongst the Heathen Ingratus superbus unâ—hankful and proud were thought a compendium of all reproachful language Ingratum si dixeris omnia dixeris If thou callest un hankful thou speakest all evil saith Seneca and to set forth Tarquinius in the deepest dy of basest ignominy the Romans named him Tarquinius Superbus Tarquin the Proud Now as for ingratitude what greater then that of the Heretick who Viper-like eats out the Bowels of his Mother that gave him birth And as for the pride of the Heretick it is that of Lucifer truly Diabolical a preferring the spirit of error before the Spirit of Truth as in Pertinacy of Will so in Pride of Judgment And those whom Satan hath fast in the Chain of Heresie he can easily lead if it suit with his further ends into any other enormous impiety though never so bloody and cruel never so filthy and carnal Thus we have given you the Exposition of the second particular The quantity of the guilt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even or also Heresies 3. The certainty of its event 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There must be also Heresies Must not in an Oportet of right and duty but of fact and necessity not of right and duty as to obedience but of fact and necessity as to event 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith St. Chrysostom Chrys Tom. 5. Serm. 21. in loc Luke 9.22 The words are a Prophecy not a Precept a Prediction not an Exhortation the Oportet is like that of our Saviours The Son of Man must suffer many things and be rejected of the Elders An Oportet equivalent to a necesse est a necessity not absolute and fatal but upon supposition and conditional even Positâ causâ ponitur affectus the cause being granted the effect doth follow this being supposed That Satan is malicious against the Church and truth of Christ envious at the grace and peace of Gods chosen and irritated by this malice and envy he will not fail to endeavor whatsoever may corrupt the truth disturb the peace and destroy the grace of the faithful And it being further supposed That suâ—h is mans unconstancy curiosity pride self-love and the like that he is easily swayed readily prompted to what is evil and irreligious Lastly this being also supposed That Gods will is not wholly to suppress the Devil and his agents but in wisdom to order and in power to moderate their subtilty and rage so as may make for his Churches tryal his Saints honor and his Truths advancement All this being supposed we may be assured the Oportet stands firm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There must be also Heresies How often was there an Oportet in the New Testament for a fulfilling the prophecies of the Old Now as concerning these last days How many are the prophecies which foretold false Prophets how many are the prophecies from Christ and his Apostles Many false Prophets shall arise Matth. 24.11 and shall deceive many so our Saviour foretells us And this began betimes to be fulfilled for not many years after 1 John 4.1 St. John witnesseth Many false Prophets are gone out into the world the whole world is the false Prophets diocess And now as for the latter days which though it take in the whole Chronical account from our Saviours Ascension yet more especially does it point to our times upon whom the end of the world is come As to these then our latter days the Spirit speaks expresly That some shall depart from the faith giving heed to seducing spirits and doctrines of devils so St. Paul 2 Tim. 4.1 Yea we may observe the very Apostles are put to weed whilest they plant the Church of Corinth and of Ephesus even in St. Pauls time have those that deny the resurrection 1 Cor. 15.12 2 Tim. 2.18 Galat.
to do with the Covenants of Promise What hath the prophane person or Hypocrite to do with the Body of Christ which is none other then The general assembly Heb. 12.23 and Church of the first-born whose names are written in Heaven If we are Members of Christs Body where is our conformity to him in holiness where are the vital operations of his Spirit where the quickning power of his Grace Wherefore know amongst the many symptoms of life there are none more sure then those of Sense So that hereby we testifie our selves to be living Members of Christs Body by a sense of our own sin with hatred and detestation and by a fellow-feeling of our Brethrens sufferings with tenderness and compassion indeed he who hath no fellow-feeling can be no fellow-member no lively part of Christs Body Now if by these symptoms of Spiritual life from Christ as the Head we can evidence to our selves that we are living Members of the Church as his Body Then be we further exhorted to live as such who profess a communion with that Body whereof Christ Jesus is the Head But how this why it is by observing St. Pauls direction Eph 4.15 even In growing up into him in all things who is the Head even Christ This is that the Apostle calls aright an increasing with the increase of God Col. 2.19 with the increase of God that is with all divine and spiritual growth in true Faith fervent Love firm Hope and sincere Holiness even in all saving Graces which is therefore called the increase of God because he is the efficient cause in his Blessing and he is the final cause in his Glory 3. From the so near union of the Members with the Head of the Faithful with Christ doth flow forth most divine comfort to the languishing Soul in the midst of inward temptations and outward afflictions First In the midst of inward temptations When we rightly apprehend the wisdom and goodness of our God the love and mercy of our Jesus in this Mystery of the Head being made conformable to the Members Christ in all things like unto his Brethren that Heb. 2.17 18. he might be a merciful and faithful High Priest in things pertaining unto God and so Was himself tempted that he might be able to succor them that are tempted Doth Satan then pursue the Soul with continued suggestions renewed temptations which neither a watchful care can avoid nor yet fervent Prayer doth remove If so This is our comfort that such an High Priest such an Head such a Saviour we have Heb. 4.15 As is touched with a feeling of our infirmities Touched not onely per apprehensionem but also per experientiam not onely by his divine knowledge as God but also by his humane experience as man for that as it follows He was in all points tempted as we are yet without sin Now from Christs being touched with the feeling of our infirmities it is the Apostles inference Vers 16. That we therefore come boldly even in an humble confidence unto the throne of grace that we may obtain mercy and finde grace to help in the time of need for that thus doing Christ shall speak to the Soul what he once spake to St. Paul in his spiritual conflict My grace is sufficient for thee 2 Cor. 12.9 and thereby My strength shall be made perfect in thy weakness Secondly In the midst of outward afflictions By vertue of that near union betwixt the Head and the Members Christ and his Church the afflictions of the godly reach even unto Christ Thus says our Saviour I was an hungred and ye gave me meat Matth. 25.35 36. I was thirsty and ye gave me drink I was a stranger and ye took me in naked and ye clothed me I was sick and ye visited me I was in prison and ye came unto me Oh the inconceiveable love of Christ And Oh the divine comfort of the Soul in this communion between Christ and the Faithful As the Faithful communicate with Christ in his benefits so Christ he communicates with the Faithful in their sufferings As wisdom righteousness peace joy life glory are such wherein the Faithful communicate with Christ so hunger thirst nakedness sickness imprisonment are such wherein Christ communicates with the Faithful And what is the ground and reason of all this but the union of Christ and the Church like that of the Head and the Body So that though the Faithful man be in himself never so poor yet in Christ he is abundantly rich though in him self never so despicable yet in Christ he is highly exalted though in himself never so miserable yet in Christ he is eternally happy And so again vice versá Our Lord Jesus Christ though in himself never so rich yet in the Faithful he still suffers poverty though in himself never so glorious yet in his Saints he still suffers ignominy though in himself never so highly exalted yet in his Members he still suffers contempt Now who rightly apprehends and considers that Christ himself not onely hath suffered for him as his surety but also still suffers in him as his Head who is it that rightly considers this but will as the Apostle exhorts Heb. 12.1 Run with patience the race that is set before him looking unto Jesus the Author and Finisher of his Faith For that if we suffer with Christ Rom. 8.17 we shall also be glorified together with him With him Who is the Head of the Body the Church the beginning the first-born from the dead that in all things he might have the pre-eminence For it pleased the Father that in him should all fulness dwell Halleluiah THE FIRST SERMON UPON PSAL. 27.4 One thing have I desired of the Lord that will I seek after that I may dwell in the house of the Lord all the days of my life to behold the beauty of the Lord and to enquire in his Temple NOthing is more dismal then darkness so that Introduct midnight dangers are the most dreadful Oh the sad distress then of Gods children and chosen when so clouded in their sufferings that they see no succor But then even then how does their piercing eye look through storms and tempests and behold the Sun behind the Cloud behold Gods face through the Worlds frowns and in his favor find light and life when the outward man discerns nothing but darkness and death Thus David he quells his fears and triumphs by faith saying The Lord is my light and my salvation whom shall I fear The Lord is the strength of my life v. 1. of whom shall I be afraid But where hath David this courage from whence this confidence Why see he takes Sanctuary he flies to the horns of the Altar he seeks shelter under the Cherubims wings Gods presence is his protection Gods house his fort and tower yea his comfort and delight by way of excellency it is his Unum his one thing One