cross when he hears his mournful sighs his painful groans the earnest messengers of his afflicted soul it is then as possible for Christ to forget the passions of sorrow which he suffered as not to compassionate this poor penitent sinner for whom he suffered he who stopped not his ears at the Jews blasphemies will certainly not stop his ear at the penitents complaints he that turned not away his face from his enemies buffettings will not turn away his eyes from the suppliants tears though the Devil hath bereaved the sinner of his purity yet can he not deprive his Saviour of his pitty Christ doth not Christ cannot so remember the sins that man hath committed that he forget the soul which himself hath purchast his eye and nothing indeed else can do it but his eye of mercy that looks through the guilt of sin to behold the sorrow of the sinner and that affliction moves his compassion so that the penitents prayer is rightly formed when it takes in Davids petition Look upon mine affliction and my pain c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys de poen hom 5. § 7. Thus then sin brings forth sorrow and the Daughter devours the Mother sorrow doth destroy sin as the worm hath its original from the wood and the wood its decay from the worm but this sorrow here of affliction and pain in the penitent sinner that it does become destructive of sin is not from any proper vertue in its self but from that power it receives from the love of God and faith in the blood of Christ 1. From the love of God A servile fear and a mercenary hope a servile fear in the dread of hell and a mercenary hope in the desire of Heaven are the common motives to repentance which yet are then onely to be approved as good and holy when they exclude not the love of God and of Christ For as St. Paul in 1 Cor. 13.3 Though I bestow all my goods to feed the poor and though I give my body to be burned and have not charity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am nothing So again though we dissolve our eyes into tears and break our hearts with mourning and have not charity all will be as nothing nothing available to eternal life § 8. The will we say simply embracing good is good yet if it so embrace the less as to reject the greater good the will becomes inordinate not that the less is accepted but that the better is repulst to repent then with pain of soul that we may avoid the pains of Hell and obtain the bliss of Heaven is certainly good in it self yet if excluding and repulsing the sincere love of God and of Christ it becomes an inordinate act and its self so far from true repentance that it is a sin to be repented of Observe the love of God and of Christ is the perfection of all the graces Col. 3.14 and is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The bond of perfectness § 9. Now observe then further the beginning the progress and the end of practical vertues have all their due measure though not their equal degrees of goodness fear that is servile and hope that is mercinary are good in the beginning of Christian discipline and evangelical holiness But then they must have their progress to that end which gives perfection even the grace and exercise of love wherefore know we that repentance and affliction of mind which does exclude the love of God is infernal that of the damned in Hell That repentance and affliction of mind which does not express Though it does not exclude the love of God that is legal from the spirit of bondage but that repentance and affliction of mind Rom. 8.15 which does not onely express but also arise from the love of God that is truly Evangelical from the Spirit of adoption which alone can give salvation by vertue of the promise he that repenteth and beleeveth shall be saved § 10. This the second particular that the sorrow of affliction and pain in the penitent becomes destructive of sin through the power of faith in the blood of Christ for that Levit. 10.3 God he will be sanctified in all them that come nigh unto him And therefore he being a consuming fire in the fury of his vengeance Heb. 12.29 when we humble our selves before him though with the deepest of afflictions unless it be by faith in Jesus Christ as the Mediator God will be a just Judge to condemn rather then a merciful Father to forgive for it is not our tears without Christs blood not our sorrows without his sufferings not our affliction without his passion that can quench the fire of Gods wrath satisfie the severity of Gods Justice and move the tenderness of his mercy When therefore acted by love and strengthened by faith we pour out our complaints unto our God in a sincere repentance our affliction and pain shall become the proper object of his divine mercy and grace so that we may pray with confidence as holy David Look upon mine affliction and my pain and forgive all my sins § 11. 2 The affliction and pain which is that of the devout Saint especially either in the meditations of Christs sufferings or in the exercise of fervent prayer or in the sence of their own infirmities 1 In the meditation of Christs sufferings here I shall shew you a mystery a mystery of godliness known onely to the devout Saint that the meditation of Christs sufferings it afflicts by compassion and delights by complacence and so is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bitter sweet to see the sorrows of death seize the soul of life yea the soul of him whom the devout Saint loves better then life how Oh how must this needs be bitter But now to see the fire of love drink up this sea of sorrows and all in tenderness of endeared affection to his beloved Spouse the penitent soul Oh how how must this needs be sweet How can the devout Saint meditate upon his crucified Saviour but with unspeakable anguish and yet with incomparable delight Beholding amidst the excess of his love the pangs of his sorrows § 12. Whilst the devout soul then meditates upon Christs passion this or the like Soliloquy is a part of her devotion O my crucified Jesus how grievous is his sorrow how gracious is his love he loves his torments and takes pleasure in his sufferings he dies with joy that he may dye with grief for me O love ecstatical Wherefore as I cannot but grieve in his grief so I cannot but joy in his love that 's mine anguish this my ravishment so that as I sorrow with him as my beloved so I glory in him as my Saviour Thus is the devotion of the godly in the meditation of Christs sufferings a mystical Benjamin a child of grief and love in an amorous compassion and a dolorous complacence of the soul with Christ which amidst
its joy and delights says as David Look upon my affliction and my pain § 13. 2 In the exercise of fervent prayer whose voyce is louder from the heart then from the mouth louder from the eye then from the tongue sighs and tears are the best Rhetorick of the devout mans prayers The right gift of prayer and true grace of supplication not being as many fondly fancy it in the ready or large expression of words Rom. 8.26 but in sighs and groans which cannot be exprest O then then are we most fervent in prayer when our troubled souls become big with desires which cannot be uttered and therefore the tongue being unable to declare them in words they force their passage at the eyes in a flood of tears Thus thus pray we for the Church of Christ for the chosen of God that in a sympathy of their sufferings we may say with David Behold mine affliction and my pain § 14. 3 In the sense of their many infirmities The Saints of God exercised with ecstatical devotions in the holy excess of divine love Gal. 2.20 as St. Paul They live yet not they but Christ that liveth in them Col. 3.3 and their life is hid with Christ in God even as the stars without losing their light they shine not in the presence of the Sun but the Sun shines in them and their light is hid in the light of the Sun thus the Soul without losing its life it lives not being ecstatically swallowed up in Christ but Christ he lives in the soul and the souls life is hid in the life of Christ But now after the soul is descended from the Mount Tabor of her divine ecstasies how does she find herself in the Valley of Tears by reason of her humane infirmities And when the heart is wounded with the dart of love and the desire is not accomplisht in the enjoyment of its beloved what can be more afflicting As hope deferred makes the heart faint Prov. 13 12. so desires not satisfied make the soul languish Thus the Psalmist Psal 42.1 As the hart panteth after the water-brooks so longeth my soul after thee O God my soul is athirst for God for thee the living God c. § 15. Oh when the devout soul would fain take wing and flie away to her sweet repose in the bosom of her beloved oh the secret trouble and anguish of spirit to find it self clogg'd and chain'd to the servile miseries of this mortal life yea the impure motions of corrupt affections So that the devout Saint cries out with the blessed Apostle Wretched man that I am Rom. 7.24 who shall deliver me from this body of sin and of death There is certainly no pleasure like that of pleasing God no joy like that of enjoying Christ And now for such a person as hath placed his liberty in Gods service his life in Gods love his comfort in Gods favor for such a person to be so infested with carnal earthly and corrupt affections that he calls in question his faith as false his hope as vain his service as fruitless who can conceive the Convulsion-fits of his spiritual anguish the laboring throes of his souls perplexities in which he cries out Vide afflictionem Behold my affliction and my pain § 16. 2. The firm ground of the souls peace Sins forgiven us Forgive all my sins Rom. 5.1 there says the Apostle Being justified by faith we have peace with God through our Lord Jesus Christ Here we see plainly that Peace of conscience it is the fruit of Justification So that the root from whence springs this blessed fruit it is this an humble assurance of Gods love in Christ in the free and full pardon of our sins We may observe that till Christ had reconcil'd the Faâ—her by his sufferings and death and had given an assurance thereof unto his Church by his Resurrection the Holy Ghost the Comforter did not come down upon the Apostles so now Joh. 7.39 till we be reconciled unto God by Christ in the remission of our sins and have some assurance hereof wrought in our hearts through faith the Comforter the Holy Ghost does not fill our souls with his divine consolations He does not refresh our spirits with his heavenly dew and sacred influence Peace of Conscience § 17. Therefore Isa 57.21 There is no peace saith my God to the wicked their worm of conscience is still gnawing in the midst of outward jollities fretting their souls with inward tortures So that the wicked flee when no man pursueth Pro. 28.1 no man pursueth without yet there is that pursueth within even the stinging guilt of an evil conscience So that seeing he every where carries with him his tormentor no wonder this if he can no way flie to escape his torment impossible it is he should flie from his misery since he cannot flie from himself his guilty conscience that makes his wound incurable his plague unavoidable But now when God speaks comfort unto his people Hos 2.14 it is ad Cor Comfort to the heart making the good Conscience to be a continual feast a feast furnished with those dainties of Christs banquetting-house Cant. 2.4 laid up in store for his Spouse the humble and penitent soul Let not then the heart that is drowned in worldly pleasure think to partake of those heavenly delights Let not the soul which is in the gall of bitterness think to participate of this divine sweetness this hidden Manna as our Saviour calls it Rev. 2.17 hidden to the world and the men of the world for that the blessedness of comfort which is in this sweet peace of conscience no man knows but he that tastes § 18. The better to represent by some measure of proportion what the comforts of the soul are in the peace of Conscience after its languishing under the terror of sin let those men give a shadow of it who from the safe and quiet port do behold the waves and billows of that raging sea in which they themselves were even now overwhelmed and by a miracle of providence are happily escaped or let those women in some sort declare it who after their bitter throes and laboring pangs have enjoyed the quiet ease of a bed of rest for such is the Peace of Conscience to the mournful Penitent after the terrors of sin and his horrors of soul as is the safe Port to the shipwrackt Mariner after the raging tempest or as the easeful bed to the laboring woman after her painful travel § 19. These may give us the shadow but as for the substance such is the excellencie of that as S. Paul tells us it passeth all understanding Phil. 4.7 so that we can never rightly conceive it by description from others till we truly know it by experience in our selves Which of us can conceive that has not felt what is the blessed comfort of that mans soul who in the peace of his conscience can see
greatest then do they vanish and come to nothing 1 King 13.4 The arm of flesh like Jeroboams hand shall suddenly wither Deut. 33.27 but the arms of the Almighty are everlasting stretcht out to all eternity for the defence of his chosen Water then of the River may be more ready but that of the Fountain is the more pure We may look upon mans help as nearest at hand but it is Gods succor which brings safety in the end Wherefore the patient expectation of Gods people must be for Gods help being assured The Lord will not cast off his people Ps 94.14 15. neither will he for sake his inheritance but judgment shall return unto righteousness and all the upright in heart shall follow it Know afflictions they have their set time and deliverance its appointed season Thus Israels bondage in Egypt the Jews Captivity in Babylon both were determined and our Saviour when laid hold on to be carried away to his passion he tells the Jews Luk. 22 53. that was their hour and power of darkness And as thus afflictions have their appointed time so hath deliverance its appointed season Ps 102.13 So the Psalmist Thou O Lord shalt arise and have mercy upon Sion for the time to favour her yea the set time is come Ps 110.3 And again Thy people shall be willing in the day of thy power Which is spoken prophetically of Christ who notwithstanding his enemies hour and power of darkness yet hath he his prefixed and determined time for victory and conquest Every thing is beautiful in its season The husbandman will not expect his harvest in the Spring nor mow down his Corn in the blade but doth wait the appointed time of the year for the precious fruit of the earth Jam. 5.7 as is S. Iames's Simile Thus be it so that the people of God opprest with misery seem to be laid dead in their graves yet are they but as seed cast in the furrows Light is then sown for the righteous Ps 97.11 and they must wait till harvest the set time of their restauration and deliverance Yea shall we not allow that in God we approve in men Does humane authority constitute the appointed seasons of Civil Judicature so that the greatest injuries and most violent oppressions must wait their legal process and men may not prescribe their own times of hearing or of sentence And what Isa 34 8. shall not God then much rather appoint his day or year his time and season of recompences for the controversies of Sion We must therefore wait not prescribe the time of being heard in our suit and eas'd of our trouble Ps 102.13 seeing God hath his day of visitation a set time wherein he will have mercy upon Sion To close then if afflictions have their set time and deliverance its appointed season seeing our Saviour hath told us Act. 1.7 That times and seasons are in Gods hand let this be a sure Rule of direction to all Gods children even a patient expectation of Gods help 5 To the patient expectatoin of Gods help join a firm resolution of enduring unto the end And when the expectation of help does fail this resolution to endure will hold good knowing the premonition and promise too of our Saviour who having premonisht us that in these latter days Brother should betray brother to death and the father the son and the children should rise up against their parents and cause them to be put to death Mâ—â— â—3 12 13. and that the faithful should be hated of all men for his name sake our Saviour presently subjoins to this premonition this promise He that shall endure unto the end the same shall be saved Finis coronat opus the evening crowns the day Constancie it is that gives the garland to all vertuous actions A Believer is not conquered till his spirit be subdued whilst he retains a calm conscience and a resolute mind even in the loss of goods liberty and life it self he conquers through patience his cause prevails in his constancie and grace in his perseverance Let this then be the confident resolution of thy soul O distressed Saint and servant of Christ That neither death nor life nor Angels Rom. 8.38 39. nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate thee from the love of God which is in Christ Iesus our Lord. What though afflictions be great yet is this life but short and the more we do sow the more we shall reap the more we here sow in tears Ps 126.5 the more we shall hereafter reap in joy for that the more excellent is our grace of patience the more abundant shall be our reward of glory A patient suffering of afflictions it is the right way-mark in our passage and pilgrimage to heaven And who will not the better pass the dirt and mire that knows his way is right Yea Gal. 2.14 he that will according to S. Pauls phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walk with a right foot it must be in this strait path He that will walk with a right foot according to the truth of the Gospel it must be in this strait path of suffering afflictions the way of Gods chosen hedg'd with thorns Wherefore Hos 2.6 Jam. 5.8 Rev. 22.12 be patient and stablish your hearts O ye afflicted souls for the coming of the Lord draweth nighâ— yea Behold says Christ behold I come quickly and my reward is with me Now then Mat 24.42.46 as our Saviour bids watch and pray for blessed is that servant whom his Lord when he cometh shall find so doing So again Be patient and endure for blessed is that servant whom his Lord when he cometh shall find so suffering as doing of his will so suffering for his name Imitate we David who neither murmurs against God nor inveighs against his enemies nor cryes out of his troubles Ps 42.11 but chides and complains of himself to himself Why art thou so troubled O my soul and why art thou so disquieted within me I can bear all sorrows but thine all afflictions but thine O be not thou cast down and I shall stand firm be not thou dejected and I shall be comforted do not thou shrink and I shall prevail See O see a crown attends thy constancie and songs of deliverance thy faithfulness and perseverance 2. The Grounds of Comfort as to the Prosperity of the Wicked 1. Wicked men are in a certain instability notwithstanding their present prosperity For that dignity pomp and peace cannot stand firm which is founded upon sin though ne'r so successful True it is though men generally regard not Religion indeed yet they all plead Religion in pretence and Piety is still made a drudge to base ends and the Lacquey to attend all politique designs But as there is nothing more reproachful to Gods name so is
condition the godly make it their duty of obedience that their children be given up unto God and tutour'd to fear him Thus apparent it is that our infant-children have an interest in the covenant of grace for that the tenor of the covenant in promise and condition so takes in the children with the parents that the parents cannot covenant either excluding or not including their children This then remains as a firm ground and sure reason of infants being parties in the communion of the Church that they are parties in the covenant of grace And thus we have done with the second particular of the Text the Apostles Commission Disciple all nations Where we have shewed you what it is to disciple and who they are that are to be discipled What it is to disciple even to receive into Church communion and Who they are that are to be discipled and receiv'd into the communion of the Church evâ—n all Nations as many as believe and the believing parents bringing in with them their infant-children We proceed to Application Applic. 1. Do we here sharply reprove and seriously admonish those who deny Infants Church communion whereby as much as in them lies they do separate them from Christ and as it were pluck them out of his arms offering them greater injury then to dash them against the stones Know ye not vain men that either Infants are Christs disciples and servants or the Devils pupils and slaves That they are Christs disciples and servants you loudly deny That they are the Devils pupils and slaves you are loth to declare Can you then tell us a medium 2 Cor. 6.14 15. No sure for what communion hath light and darkness Christ and Belial Certainly to deny Infants Church-communion is to deprive us of all sound hope of their salvation For where can we find a sacred promise and therefore how can we have any found hope of any being saved that are not of the Church the Church the treasury of Christs promises and blessings to which God is said to adde such as shall be saved Act. 2 47. not saved without the Church but in being added to the Church so that without her communion we know no salvation On how do the Anabaptists in cutting off Infants from the Church how do they like those which in their heat cut off a tribe from Israel Judg. 20 21. And though with Benjamin this be the youngest tribe yet it is not the least the Infant age making up a chief part of the body of Christ For this Oh that our Brethren would with Israel sit down and weep yet at length repenting of their indiscreet and blind if not malicious and proud zeal drenching themselves with a baptism of tears for denying the Church the baptism of Infants 2. Comfort we those parents whose children God shall please to pass ab utero ad uterum from the womb to the grave yea that shall make their grave in the womb the place of conception the place of dissolution Here O ye afflicted parents mourning over the untimely deaths of your tender babes know ye that our Lord Jesus Christ owns your Infants as parties in the Covenant of grace and thereby partakers of his fulness in a communion with his Church And though they have not the seal they have the promise yea though not the outward sign as to the visible ministration yet the inward grace as to the invisible dispensation Though they have not actual baptism yet they have intentional in voto parentum Ecclesiae Eph. 1.22 23. in that desire and devotion of their parents and the Church which is accepted of God to account them as Disciples of Christ who took upon him the several states of humane being was conceived and lay in the womb was born and nurs'd up an Infant did grow up to youth and manhood Mat. 18.3 And thus did he take upon himself every age that he might sanctifie every age unto himself Even he when an Infant was Head of the Church that Infants might be members of that Church whereof He is Head 3. See we to our duty as Disciples of Christ and this by imitating our pattern even little children without which our Saviour is express we cannot enter the kingdom of heaven Except ye be converted and become as little children How is this why by self-denial in being harmless without malice innocent without guile humble without haughtiness contented without murmurings Yea in this imitate we our pattern as children submitting our understanding and judgment unto God Ps 131.3 in the mysteries of his grace and the truth of his promises Submit we our wills and affections unto him in the precepts of his Word and the dispensations of his Providence Yea further as Infants and tender Babes ordered by the Nurses hand in the day and by the same hand got to bed at night do neither question nor quarrel at the time or place or manner of their disposal but quietly fall asleep in the Nurses lap Ps 131 3. Thus O that we could with David we an our affections from the world that we might become as Children resigning up our selves to our heavenly Father submitting with all contentedness of humility and faith to the order of his wisdom and providence whether for day or for night for life or for death And when we go to bed and hasten to the grave O that we could fall asleep in Christs lap depart this life in his arms in his love as being of the number of his Disciples by vertue of his Commission here given his Apostles Go ye Disciple all Nations c. THE THIRD SERMON UPON Matth. 28. V. 19. and part of the 20. Go ye Disciple all Nations Baptising them in the Name of the Father and of the Son and of the Holy Ghost c. THough they are not the dictates of men Introduction nor the definitions of Councils no nor the Revelations of Angels but the Word of God and of Christ into which we make the ultimate resolution of our Faith yet sure I am in Controversies of Religion we have most reason next Christ to trust his Spouse his Church Universal and next her or rather with her our Mother this Church National Whose judgment and practise is most Orthodox and Religious in that great question and dispute of our present times the doctrine and duty of Infants Baptism And to justifie the judgment and practise of our Church into whose communion we have been baptised when Infants I shall keep me to the matter and method I have begun in giving you the evidence of divine Reason the authority of sacred Scripture and the consent of the Universal Church Remembring that sure rule of St. Austines Aug. de Trin. l 4 c. 6. Contra rationem nemo sobrius contra Scripturam nemo Christianus contra Ecclesiam nemo pacificus senserit No man that is a sober man will oppose reasons evidence no man that is a
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
soul when the divine presence of Christ shall fill its Tabernacle possess the heart and so the eye of faith become fixt upon the Lord in devout contemplations of his grace and love So fixt that with holy David When we awake we are still with him yea VVe set the Lord always before our face Psal 139 18. Psal 16.8 he the continual object of our eye as being the onely object of our love of our joy of our delight Indeed where should be our hearts but where is our joy where our eye but where our love and whilst our eyes are on the Lord the Lords eyes will be on us so that lifting up our eyes to him above we shall not fear the snares of our feet beneath but in all our affairs of life in all our conditions of being in all the publick calamities of the Church in all the various changes of the World our firm affiance may have its comfortable assurance that our eyes being ever towards the Lord he shall pluck our feet out of the net § 9. Secondly The comfortable assurance of Davids faith he shall pluck my feet out of the Net that is he shall deliver me from the sinful temptations of Satan the world and the flesh which are as a net to intangle and insnare the soul First such is Satans malice to the sanctified soul that not being able by his temptations to deprive of grace he will not cease his suggestions to rob of comfort so that as Hercules in his cradle so the faithful in his infancy of the new man he does incounter the winding serpent whom he overcomes by the blood of the Lamb through faith in the Lord Jesus § 10. And when Satan thus repulst and beat off departs from him it is but as he did from our Saviour for a while yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a season even till a fitter opportunity to return Luk. 4.13 so that again and again does Satan encounter the humble penitent renewing his terrors to destroy his comforts and if possible to overthrow his faith Oh how does he by subtle insinuations make the soul to argue against it self in many needless scruples and groundless doubtings intermixt with distrustful fears But such is the wisedom and mercy of his God that Satans Wiles they are repelled by Christs truth whose gracious promises do silence his doubtful cavellings and a renewed vigor of grace damp his suggestions of fear so that the soul rests in peace receiving some testimonies of divine love by the Spirit obtained in fervent prayer § 11. And as thus we have seen something of the combate the faithful have with Satan so see Secondly something of the encounter he has with the world in which there is a secret antipathy against the spiritual man as it is observed by our Saviour when he tells his Disciples that if they were of the world the world would love them Joh. 15.19 even as the Mother loves her own Children but because he had called them out of the world therefore did the world hate them Thus then the faithful man in the world and from the world he meets with hatred yea that hatred sharpened with contempt derision and slanders ay mens malice doth increase with his goodness their fury with his piety so that he meets with loss of liberty spoil of goods yea the threatnings if not execution of death and that made more dreadful and formidable through cruelty and tortures § 12. Sometimes again the world turns her violence into allurements her threathings and fury into fawnings and flattery she presents profit proffers pleasure tenders honor and all to allure and deceive and the faithful mans danger is greater from the plausible fairness of the worlds allurements then from the apparent fierceâ—ess of her threatnings But such is the power of divine grace that Christ plucks his feet out of the net 1 Joh. 5.4 making him by faith to overcome the world a sincere faith in the apprehension of Gods love and the assurance of Christs Kingdom will powerfully yea victoriously repulse the world in all her incounters of feat or of favour § 13. As we have seen something of the spiritual conflict which the faithful man has with Satan and the World So thirdly see now something of that he hath with the Flesh which though it be an enemy less violent yet is it more dangerous whose insinuations being secret they are the more hurtful because the less discernable in this conflict with the flesh the sanctified person he feels the bent of nature strugling against the dictates of the Spirit corrupt dispositions against gracious inclinations carnal lusts against spiritual desires earthly affections against heavenly motions thus he feels the spirit lusting against the flesh Gal. 5 17. and the flesh lusting against the spirit in which domestick War he receives many secret blows and some deeply wounding making him to cry out with St. Paul Oh wretched man that I am Rom. 7.24 who shall deliver me from this body of death This body of death in which the inward man is divided against the outward man the old man against the new man that is the same man against himself § 14. And yet O happy soul which is truly sensible of this spiritual war it shall assuredly rest in an eternal peace These several Combates then and conflicts which the faithful have against Satan the World and the Flesh though they often discourage yet do they not quite destroy their holy resolutions though they do for a while damp and discomfort yet do they afterwards much quicken and further their godly conversation Did not indeed the powerful assistance of Christs Spirit give strength to their fainting souls those many assaults of their spiritual enemies would assuredly beat them back from their holy course but being by the same spirit strengthned by which they are sanctified notwithstanding all the oppositions of the World or the Flesh they go forwards in holiness And noâ—withstanding all the suggestions of Satan they resolve and will endeavour to live godly in Christ Jesus being ready in firm affiance and a comfortable assurance to subscribe this profession of Davids faith Mine eyes are ever towards the Lord for he shall pluck my feet out of the net § 15. But now how may we best fortifie our souls against the sinful temptations of the World and Satan Answer By mortifying the corrupt affections of the flesh For that most certain it is Satan holds intelligence with our lusts and by their treachery does surprize the Cittadel of the heart Satan may tempt but he cannot force the will So that it is not his tempting but our consenting which brings guilt upon the soul Jam. 1.14 properly then indeed every man is tempted when he is drawn away with his own lust and enticed Satan he subtly proportions his sinful temptations to our corrupt dispositions and therefore where he sees the heart set upon covetousness he tempts Balaam with the
on when all temporal supplies fail and all humane help is gone then does the religious heart see a fulness and allsufficiencie in its God 2 Cor 3.5 9.8 To put our trust in God is an act and exercise of faith whereby we take our souls off from all carnal and worldly props and devolve them upon God through Christ to obtain present support and future salvation And we thus devolve our souls upon God through Christ in his Word of promise and in his Works of providence 1 In his Word of promise without which neither the goodness of God nor the fulness of Christ would administer firm rest and solid comfort to the soul of man for that we can no further extend our faith then God reveals his will nor draw our line of hope beyond his rule of promise 2 Cor. 1.20 § 9. Now the sure foundation of all the promises is the love of God in Christ So that in their nature they are free and gracious in their vertue quickening and purifying in their value rich and precious Yea the all-glorious Majesty in a gracious condescendment of mercy hath obliged himself unto his creature He hath past his word not only promissory but also federal He hath made his word a word of promise his promise the promise of a covenant his covenant a covenant confirmed by oath that oath and covenant sealed with blood even the blood of the Lamb yea of the Son of God and that word promise covenant oath blood and all we have confirmed yea sealed over again in the blessed Sacrament And wherefore is all this but that with David we may with the greater confidence of faith put our trust in him 2 His works of providence Jer. 23.24 in which he is powerfully present by an immediate and intimate operation at all times and in all places with all things § 10. For that God does not do with the World as the Workman with a Watch that is when by the divine art of his all-powerful hand he hath finished each wheel and fitted each part then to winde it up by a Law of Nature and set it by him to observe how the time spends how the ages pass no Gods providence is not a bare and naked view but an actual and efficacious administration so that rather he does with the World as David with his Harp when artificially made and accurately strung he tunes the Creatures as so many strings unto an unisone consent of divine harmony by an obediential power to his holy will And then by his hand of providence he strikes each string in its due place whereby it hath a particular Note in the universal Melody of the Worlds Hallelujah Ps 103.22 § 11. Now our trust in God as to his works of providence is an act of faith eyeing that infinite power and wisdom whereby he preserves and governs all things in order to his glorious mercy and justice And hence it is that no extremity of danger or of distress can nonplus the Saints faith in establishing their trust because they know nothing can pose Gods wisdom Jer. 32.17 27. or puzzle his power to accomplish their deliverance for that either by an absolute power he can create succors out of nothing or by a wonderful wisdom of his providence he can bring light out of darkness Isa 45.5.7 comforts out of discomforts life out of death salvation out of destruction As in the Red sea he can make the swelling waves a fencing wall Exod. 14.22 and the swallowing Deep a Champian plain In the fiery furnace Dan. 3.25 Jon. 2.10 he can make the consuming flames a refreshing heat and in the raging Ocean a devouring Whale a safe Port. This this the wisdom and power of his providence Isa 28.29 who is wonderful in counsel and excellent in working § 12. Now that God doth work oftentimes without means and oftentimes against means it is to teach us to trust in him even when we see no means for that hereby as God declares his soveraignty so does he exercise our dependance and encourage our faith encourage I say our faith this being the chief Basis of all our comfort that Gods powerful providence serves his gracious purpose even his purpose in Christ of saving us Rom. 8.28 so that all things work together for good to them that fear him all things all gifts and graces all blessings and benefits yea all crosses and calamities all afflictions and persecutions and to go further all their infirmities and failings Satan and his instruments all are awed and ordered all are overswayed and overruled by the wisdom and power of Gods providence to further his intendment of grace and love unto his Saints § 13. Thus faith overlooks the Creatures and fixeth it self purely and perfectly wholly and solely upon the Creator And this is the reason that in all changes in all extremities in the deepest of the worlds distress and of worldly mens despair the Saint and Servant of God he hath his heart fixed trusting in the Lord trusting in him Ps 112.7 in his word of promise and in his works of providence Wherefore now O God let the mercy and truth of thy promise let the wisdom and power of thy providence attract the force and quicken the vigor of my faith that when I see nothing in the Creature for temporal safety nothing in my self for eternal salvation I may then see all things in thee and thy Christ for both And thus shall my faith be the more pure and firm and thy glory the more perfect and full § 14. Wherefore make we God the object of our trust Isa 12.2 26 4. Exod. 34.6 7. God the great Jehovah who hath his being from himself and himself gives being unto all things He a God gracious and merciful just and holy powerful and wise wonderful and glorious and that which is incommunicable even to the best of creatures he is eternally infinitely and immutably such God alone then is the fit object of our trust earthly objects have no proportion with the heavenly soul As soon may the chest be filled with grace as the heart be satisfied with wealth and assoon may we fat the belly with â—ir as fill the soul with honor Indeed we may not trust in the Creature which is none otherwise good then in not being trusted in Nothing we say can act beyond its sphere what then can outward comforts of the world do to solace spiritual griefs of the soul § 15. Yea look we inward to the gifts of Nature and those streams we find can ascend no higher then their Spring-head and as for the gifts of Grace take the whole New creature yet it is but a creature and therefore no fit object of our trust God alone then who is the Author of our life is fit to be the object of our trust as being the fountain and fulness of all our comfort and strength all our grace and
faith and a keeping firm a good conscience is that Integrity and uprightness which shall preserve us preserve us by fixing us upon God in Christ as the Rock of our salvation § 8. A Rock this is so deep that no floods can undermine it so high that no waves can overtop so strong that no storms can shatter it when the Soul is set upon this Rock it views the swelling waves how they some and break themselves but neither hurt nor hazard it and therefore does the Soul raised by faith triumphantly conclude that neither height nor depth neither the height of wicked violence nor the depth of worldly troubles shall separate it from the love of God which is in Christ Jesus our Lord. Rom. 8.29 Whereas then amidst the worlds changes and worldlings violences the upright man seems likeliest to be lost yet shall his Integrity preserve him For that this Maxim of sure truth Piety is the best Policy shall confound all Machiavels Principles in the end Ps 94 14.15 So fâ—â—m is that sacred word of promise The Lord will not cast off his people neither will he forsake his inheritance but Judgment shall return into Righteousness and all the upright in heart shall follow it § 9. 2 The Argument of faith wherewith David backs his Petition For I wait on thee As preservation is a continued creation so is waiting a continued trusting for what Trust believes by faith it waits for by hope and thus is Trust a Compound of both When we trust in God we look to the Word of promise and in that 1 Joh. 2.25 to the authority of him that speaks the word and this is the act of faith Again we look to the object of the promise and in that to the goodness of the object and this is the act of hope Yea further when we trust in God we rely upon his promise as from him who is the first Truth and this is faith And we wait for the promise Heb. 6 12 15. as from him who is the chief Good and this is hope Now that God oftentimes suspends the blessings we desire it is to try the trust we profess and if our trust be upright it will be constant the reliance of faith and the expectance of hope make our trust perfect so that the same grace which casts our souls upon God to trust in him will sustain our souls to wait till we enjoy him Ps 27.13 14. § 10. The truth of faith the sincerity of our trust and the integrity of our hope is never more evident then when help is deferred for if any unruliness of passion if any corruption of self love if any base interest of a temporal end if any such thing have tainted our trust our faith our hope it will then appear and our shame will accompany our sin the deserting a good cause by reason of great calamities will manifest to the world our hearts were not upright 1 Ioh. 2 19. however our professions seemed zealous Hereby shall it appear then that we truly trust God when we firmly rest in him Disquiet of mind discovers weakness of trust and a distracting fear argues a disturbed faith § 11. If with integrity we trust God we shall in piety and prudence commit our way to him Ps 37 5. we shall wait patiently the success of our faith and the effects of his providence Thus when the three Children had committed themselves to God Dan. 3 16. they are not careful to answer Nebuchadnezar they know their duty and let God work his will Indeed it is grace in act more then in habit in function more then in affection in use more then in stock that does quicken strengthen support and save And therefore the waiting Saint hath a waking soul his graces are not dormant slugg'd with security presumption or sloth no but still exercised in the duties of holy devotion and a sincere obedience in an active vigor of life and strength § 12. As in nature so in grace motion is the preservatâ—ve of purity and the incentive of heat even life it self is the more lively by action God say the Schools is a pure act and every creature hath the greater excellency of being by how much it hath the greater perfection of working Rev. 7.15 Rev. 4.8 the heavenly bodies have their rest in motion and the heavenly Saints their blessedness in operation the more holy the soul is the more heavenly aâ—d the more heavenly the more active It is then in the exercise of grace and duties of obedience that we wait for the accomplishment of Gods promise his promise of deliverance in time of trouble upon which promise David founds his prayer Psal 50.15 and fixeth his faith when he thus bespeaks God saying Let integrity and uprightness preserve me for I wait on thee § 13. Oh what is the best temper of soul then what the best exercise of grace what the best duties of devotion wâ—en in publick calamities or private distresses we wait for the salv tion of God 1. What the best temper of soul Answ When compos'd to a holy frame of divine patience this resolution we have from our Saviour when he gives the admonition to his chosen amidst the afflictions of his Church that in their patience they possess their souls Luke 21.19 which words compared with the contâ—xâ— admit this Paraphrase As if our Saviour had said though such shall be the persecution of my Church that men rob you of your goods by oppression rob you of your liberty by imprisonment rob you of your lives by cruelty yet let them not rob you of what is more dear and precious then ten thousand worlds your souls and that by sin through impatience of spirit apostatizing from God But in your patience possess your souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 possess them so as to preserve them preserve them as your best of treasure even in the profession of faith and a good conscience which is still accompanied with peace and rest in the inward man So that the heart of the upright like the center of the earth amidst all the storms tempests and commot ons of the world Psal 112.7 it remains unmoveable from its stedfastness it is still fixed trusting in the Lord. § 14. 2. What the best exercise of grace Answ The exercise of humility of faith and of hope First humility tâ—is that dispels all secret murmurings at the publick order of Gods providence prompting the soul to an acknowledgment of his Justice and an advancement of his Mercy an acknowledgment of his Justice thus Daniel Dan. 9.7 8. O Lord righteousness belongeth unto thee but unto us confusion of face as at this day to the men of Judah and to the inhabitants of Jerusalem and unto all Israel that are near and that are far off through all the Countries whither thou hast driven them because of their trespass that they have trespassed against thee O Lord to
our own hearts this is a kind of spiritual incest most hateful to God and destructive to the soul Know Satan is often tempting with this bait even thoughts of pleasure of profit or the like 1 Joh. 2.16 he makes the Thief thrust in at the window or slipping by the door and when the Master of the house is still and at rest thinking all safe Mat. 12.34 this opens to those without and lets in that number and crowd of thoughts which bind the spiritual man and spoil his goods even rob the soul of its precious treasure its divinest comforts 5. As suppress and mortifie vile and carnal so stir up and cherish holy and spiritual affections For the clearer is the fire the less will be the smoke and the more divine is our love the more devout will be our thoughts Thus it was with David Ps 119.97 Oh how do I love thy Law Upon this it follows It is my meditation all the day From this power of love then do thou exercise thy self to collect divine observations from providential dispensations and extract holy thoughts from secular occurrences As the Philosophers stone turns all metals into gold so does the sanctifying grace of Love convert every occasion into devotion raising pious meditations in the Closet of the Heart from those many objects presented to the eye in the throng of the World Thus David contemplating the sweet order and various acts of divine providence he makes this thedevout Epiphonema to every Series Oh that men would therefore praise the Lord for his goodness Ps 107.8.15 and declare the wonders that he doth for the children of men Yea as the Sun exhales sweet dews from the brackish Ocean so does the devout Soul gracious meditations from the Worlds tumults and distractions Now these thoughts of thankfulness and praise rais'd by some strong affection of delight and love they possess that room in the heart which otherwise thoughts of vanity and folly are ready to take up The most Atoms are in the open air and the greatest Crowd of vain Thoughts is in empty minds 6. Beware of that great subtlety of Satans casting in good thoughts on purpose by that bait to draw us from our present duties Thoughts unseasonably offer'd though ne'r so seemingly holy are not to be entertained Like Soldiers out of rank though ne'r so valiant like Meteors in the air though ne'r so radiant like one out of his way though ne'r so swift such are thoughts not suitable and seasonable to the duty in hand though ne'r so pious and good they are disorderly wandring and destructive destructive of comfort if not of grace Gal. 3.1 For Satans subtilty takes advantage at our folly We think because the thoughts are good therefore we must not repel them But when they are entred to divert the Heart from the present service then are vain and vile thoughts too let loose upon the mind and the soul becomes surprised with a maze of distractions To instance Suppose something we have read in a Book or heard of a Sermon or receiv'd by Conference suppose this come into the mind when busied by prayer 2 Cor. 11.14 it being some good motion how does it find a ready acceptance Whereas it is indeed like a person of best repute sent before to bespeak admission and procure reception for worse company after Wherefore in prayer or any other holy service what thoughts are not praying thoughts helps to devotion and proper to the present duty shut them out of doors they are not motions from Gods Spirit but snares from the Evil Spirit And know them by this that when we have ended our prayers and are ready then to bid them welcome they are not to be found they are withdrawn when it is a fit time to give them entertainment By this it appears Satan had a designe to take off from duty rather then the Holy Spirit purpose and intention to affect the Mind 2 Cor. 2 11. 7. Put thy self in order as a sure means to regulate thy thoughts in their inordinacie Ps 139.18 1 With David when thou awakest be still with God let thy first flight be to heaven thy soul fixt upon God in his attributes his promises and his graces This will season thee for the day Ps 34 8. and happily make thy heart taste of the Lords goodness yea like something solid upon the stomach which keeps out windiness such are early thoughts of holiness to the heart to keep out vanity Besides there is a secret disposition in men like that sordid superstition in the Egyptians who did worship that for their God all day which they first see eye on in the morning Thus is it with the Idols of mens Hearts commonly that they most dote on if not adore which they first entertain into their minds in their Morning-meditations Wherefore there is no surer rule of godliness Ps 57.8 Ps 108.1 2. Gen. 5.22 Mark 13.37 1 Thess 5.6 1 Pet. 4.7 then to begin with God 2. As careful to begin with God so be watchful to walk with him and if we keep this Watch strict upon our ways wanderers will not be so busie vagrant thoughts will not be so ready to meet or to follow us much less to haunt ou◠houses or keep their rendevouz in our hearts if we strictly examine them and their Pass and finding them idle and unprofitable we give them their correction and send them packing this will weary and wear them away in time But if thou be remiss and careless pleasing thy self for the day with vain curiosities or encumbring thy mind with perplexing cares Isa 32 9 10 11. Isa 47.8 no wonder if thy thoughts become loose and licentious when thou appliest thy self to thy wonted devotions Indeed if we would not have the birds to flutter about our sacrifices Gen. 15.11 we must be careful of this that we do not disturb their nests And thus if we would not have vain thoughts to crowd in upon our hearts and distract our holy services we must be sure not to engage our selvs too actively in worldly affairs or too busily in prying curiosities For it is no wonder if he who hath a crowd of worldly business or nice notione in his head doth find a crowd of earthly thoughts and vain imaginations in his prayers An heart overcharg'd with cares or curiosities Luk. 21.34 is as unfit for devotion as when stufft with surfeiting and drunkenness 3. Whatsoever is the duty of thy calling do it with diligence For they who become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 5.13 men being idle in what they ought to do become busily intent upon what ought not to be done Surely the main end of Gods employing men in Vocations is to busie their thoughts which are ever restless and in motion that they may be innocently entertain'd finding themselves work in the vacation of their
with Gods displeasure Thus how often is it that God prepares man to become some excellent structure even when he seems to be turning him into a ruinous heap As men intending to repair seem to demolish the building they take away some beams but it is to put in stronger they stop up some lights but it is to make larger Thus is it with the faithful who are Gods building 1 Cor. 3 9. He removes their props of sense to fix the pillars of faith He darkens the light of their spiritual joys but it is to enlarge their fuller comforts The Rules of Direction 1. Search what root of bitterness it is that hath taken away the taste of all heavenly sweetness what guilt of sin that hath depriv'd thee of the comforts of the Spirit Enter the Court of thy Conscience where God hath set up his tribunal and hear what charge is there laid against thee Is it not some stubbornness of spirit some unrepented disobedience which God chastiseth with those rebukes of conscience and terrors of soul For commonly God deals with his backsliding Saints as a King with his rebellious Subjects when neither the proffers of grace nor the promises of pardon when neither the edicts of command nor the threatenings of wrath when neither gracious counsel nor a bearing patience can prevail then does God arm himself to the battel letting flie the arrows of his indignation into their soul Job 6.4 as Job complains The arrows of the Almighty are within me the poison whereof drinketh up my spirit the terrors of God do set themselvs in array against me This is certain upon all known experience that disobedience and impenitence they are the bitter springs of much spiritual distress And truly God need not go far for a rod to chastise our disobedience if he withdraw his comforting Spirit we shall soon find and feel our own will become an afflicting Spirit our own dreadful thoughts will be our sorest scourges 2. Is it not some spiritual lethargy of remisness and sloth that hath seised thine inward man If so no wonder if the Physitian of thy soul prescribe thee so sharp a medicine administer thee so strong a potion all being little enough to rouse thy drowsie spirits and quicken thy dead heart Holy performances whether in the Closet or in the Church they are not only debts we pay to Gods justice but also oblations we owe to Gods mercy Ps â—1 18 19. and therefore either wholly to omit them or slightly to slubber them over is not only unfaithfulness but also unthankfulness both the majesty and the mercy of God being despised and where his majesty and mercy is despised no wonder if his favor and presence be withheld 3. Is it not the want of reverence and godly fear And therefore by the rebukes of his Spirit God severely tutors thee to what he requires of thee to serve him acceptably with reverence and godly fear Heb 12.23 Heb. â— 16 God likes well that we come with boldness to the throne of grace yet a boldness of humble confidence not of a careless irreverence The awe of Majesty is much preserv'd by avoiding too much familiarity and therefore some Monarchs have withdrawn themselves from vulgar eyes to keep up the more sacred esteem and awe of their Soveraignty Thus God he deals with his Saints when much indulg'd they become wanton proud and irreverent God intermixeth Majesty with Mercy and tempers their favours with frowns he withholds his comfortable presence and awes their souls with secret rebukes that they may learn to put in practice what the Church gives in pattern even to walk in the fear of the Lord Act. 9 31. Phil. 2.12 and comfort of the Holy Ghost yea work out their salvation with fear and trembling This is indeed a sure Maxim that he who bears his spiritual afflictions with a distrustful impatience it is more then probable that he stains his devout enlargements with spiritual pride and pride and irreverence go together 4. Is it not thy heart playing false with thy God leaning in its affections too much to the world For that then God usually comes with bitterness to wean the soul when we are upon making the world our Home which should be our Inne when we are upon taking our rest in these earthly things then God brings on an evil day of temptation and trial upon us to discover how vain Earth is when Heaven is clouded how insufficient to sanctifie which cannot comfort When the soul will prove disloyal Jâ—m 4.4 and enter an adulterous league with the World then comes God with his Bill of Divorce that she may know what is the vanity and folly the guilt and curse of her falling off to such wretched beggerly and worthless lovers for that in a day of terrors the soul will know that there is none but Christ none but he that can bring comfort peace and safety Thus then search whether it be not some stubbornness and disobedience some lethargie of sloth some wantonness irreverence or spiritual pride some love of the world Search whether they are not these or some other enormous iniquities which have separated betwixt thee and thy God Isa 59.2 whether they are not these or some such hainous sins which have hid his face from thee and if so no wonder if he who does the works of the Devil find an Hell in his Conscience And to still the clamor and quench the flashes of this Hell observe the second Rule of Direction which follows 2. Confess and bewail thy sin in the deepest of humiliations The reason indeed oftentimes why God puts the soul to the rack it is because it will not confess it is so loth to leave that it is unwilling to acknowledg its sin But as there is no full discovery of sin without examination Prov. 28.13 so nor is there any full pardon of sin without confession Wherefore set thy sins in order before thee and if thy Conscience pleads guilty to none other impiety yet thine ignorance diffidence passion and impatience in thy trial of spiritual afflictions do bring guilt enough for the deepest of humiliations Job 40.4 Thus it was with Job he confesseth unto God saying I am vile what shall I answer I will lay my hand upon my mouth And humbly submitting to the justice of Gods plea Job 42.36 and the reproof of his conviction in the sense of his impatience and pride he abhors himself and repents in dust and ashes And after God gives testimony of his love in accepting a sacrifice from his hands Thus then having set thy sins in order before thee let their guilt affect thine heart with sorrow that sorrow affect thine eyes with tears and then in the anguish of thy soul do thou crouch and crawl to the Throne of Grace solliciting earnestly with strong cries the mercies of thy God through the merits of thy Saviour for the pardon of thy sin the peace
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
him the Head to the skirts of his clothing to the meanest of the faithful Which oil of grace as it heals our wounds so it cleanseth our natures and consecrates our persons thereby evidencing in a conformity to Christ in holiness that we have a communion with him in his fulness 2. How may we best confirm this our communion with him Quest 2 Answ We confirm our communion with Christ Answ by strengthening our faith in him For that faith it is by which as Christ exhibits and communicates himself unto us so do we in a reciprocal act adhere and wholly give up ourselves unto him so that the stronger is our faith the firmer is our union and by how much our union is more firm by so much is our communion the more full This this is that which gives faith its excellency as it is in other graces Theological and Moral even its object and its act its object Christ in the price he gives for satisfaction to Gods justice the purchase he makes of salvation to his chosen and the promises he tenders for application of both All which though secondarily indeed they are the objects of love and hope yet primarily and in a precedencie the objects of faith Those Officers are in highest honor who are nearest to the Kings person and thus is Faith a chief grace in dignity as being nearest in place to the person of Christ And as thus Faith hath its excellency from its object so from its act Rom. 3.25 and 5.1 whose peculiar office it is to be the instrument of justification and salvation in an applicatory act conveying the righteousness and life of Christ to the soul and person of the Believer Faith then it is which unites us unto Christ and gives us possession of him Eph. 3.17 who is therefore said to dwell in our hearts by faith Wherefore if we would confirm our communion we must strengthen our faith and how is this but by a frequent exercise of fervent prayer a devout meditation upon the Gospels promises and a worthy partaking the blessed Sacrament of the Eucharist yea all the duties of an holy obedience Thus even thus we confirm our communion with Christ in his fulness as our Head Applicat 1. By way of Expostulation the more forcibly to woe and win the soul to Christ Were it so O man that thou didst now possess all secular contentments in the greatest confluence of this Worlds fulness whether it be for riches honor pleasures or whatsoever worldly men and carnal minds count most precious yet how far are all these from sustaining the soul against the fears of an approaching death the terrors of an accusing guilt and the horrors of a future Judgment all which the truly penitent and faithful soul can happily calm and silence by vertue of that communion he hath in the righteousness and life of Christ The creature then is insufficient to make man happy seeing it is full of vanity and man is insufficient to make himself happy seeing he is full of sin Needs therefore must he be involved in an eternal guilt and misery unless Christ the Fountain of grace and happiness uniting us to himself by his Spirit doth give us a communion with him in his fulness And now O man that thou mayst be united to him and obtain a communion with him hear what is the command of thy God 1 Joh. 3.23 it is even this that thou believe on the name of his Son Jesus Christ yea hear Christ himself in the Ministry of his Word lovingly inviting thee with a Come unto me Yet further he hath made the Ministry of his Word to be an embassage of peace in which he not only lovingly invites but more graciously intreats 2 Cor. 5.20 so says the Apostle As though God did intreat you by us we pray you in Christs stead be ye reconciled unto God And if now O man neither the command of thy God will awe thee nor the invitation of Christ move thee nor yet his intreaties prevail upon thee hear at last his pathetical expostulation by his Prophet Ezek. 18.30 31 32. if not to thy conversion yet to thy conviction O house of Israel repent and turn your selves from all your transgressions so iniquity shall not be your ruine Cast away from you all your transgressions whereby ye have transgressed and make you a new heart and a new spirit for why will ye die O house of Israel For I have no pleasure in the death of him that dieth saith the Lord God Wherefore turn your selves and live ye In the meditation of which words suppose you heard Beloved this expostulary Dialogue betwixt Christ and the Sinner Thus saith Christ See see O man I who am thy Judge proffer my self thine Advocate I against whom thou hast sinned proffer my self thy Saviour and therefore why wilt thou die The Sinner answers I die because the Law the Minister of death condemns me for my sin Ay but I who have satisfied the Law promise thee absolution upon repentance therefore why wilt thou die I die because I have made a league with hell and a covenant with death and my soul is so fast in fetters and in prison that I cannot come forth Ay but I have vanquish'd and triumph'd over death and hell and offer thee power to break that covenant and dissolve that league and so return and live and therefore yet why wilt thou die I die because I carry about with me a body of sin a law in my members which presseth me forwards into all impieties Ay but I bring thee a regenerating grace to make thee a new heart and a new spirit and therefore yet again why wilt thou die I die because I was of old ordained of God to this condemnation reprobated in his eternal decree Ay but O foolish and perverse soul I give thee my word my oath I have no pleasure in the death of the wicked And therefore search not my Decrees which are secret but see the truth of my Gospel revealed which tells thee that I came into the world to save sinners And therefore whilst I stretch forth mine arms flie not my embraces of love whilst I tender thee my grace resist not my Spirit And if yet thou continue thy rebellion I will not yet withdraw my compassion but shall still bespeak thee and all obstinate sinners in the Ministry of my word saying Why will ye die seeing I have no pleasure in the death of him that dieth Wherefore turn your selves and live cast away from you all your transgressions and make you new hearts and new spirits so iniquity shall not be your ruine Now then O man be thou drawn from thy self unto Christ by a gracious resignation of a holy faith Cast off O cast off the sollicitations of thy dearest and closest corruptions the strongest temptations of the World and the Flesh and yield O yield up thy will unto Christs scepter captivate thy lusts to